2.7.12

Shite-hawks


outsider |ˌoutˈsīdər|
noun
1 a person who does not belong to a particular group.
• a person who is not accepted by or who is isolated from society.

In 1830, the U.S. Congress passed the Indian Removal Act, authorizing the government to 

relocate most Native Americans of the Deep South east of the Mississippi River from their homelands to accommodate European-American expansion from the United States.

Manifest Destiny:
was the 19th century American belief that the United States (often in the ethnically specific form of the "Anglo-Saxon race") was destined to expand across the North American continent, from the Atlantic Seaboard to the Pacific Ocean.

The Indian [was thought] as less than human and worthy only of extermination. We did shoot down defenseless men, and women and children at places like Camp Grant, Sand Creek, and Wounded Knee. We did feed strychnine to red warriors. We did set whole villages of people out naked to freeze in the iron cold of Montana winters. And we did confine thousands in what amounted to concentration camps.As slavery became a racial caste, the Virginia General 

Assembly defined some terms in 1705:
"All servants imported and brought into the Country... who were not Christians in their native Country... shall be accounted and be slaves. All Negro, mulatto and Indian slaves within this dominion.... shall be held to be real estate. If any slave resists his master... correcting such slave, and shall happen to be killed in such correction... the master shall be free of all punishment... as if such accident never happened." – Virginia General Assembly declaration, 1705
In the Dungeons & Dragons fantasy role-playing game, an outsider is a type of creature, or "creature type". Outsiders are at least partially composed of the essence (if not the material) of a plane other than the Prime Material Plane.


What follows is a bunch of images sifted out of the thousands which I collated over the last year or so. In one way or another these images relate to either The Booger Dance, Mud Circles or The Mudhead Dance, some a little more obliquely than others. Like all artists I am very much a magpie, I pick things up on my day to day ramblings to the studio, and occasionally they form a permanent part of my nest.

 








   





 

  




Something which sticks in my mind was a show I saw at the V&A sometime in 2011. An incredible show of costumes for theatre, which I sadly cant remember the name of. It was one of those shows which I went along to not expecting anything much but ended up being blown away by one thing in particular, which now looking back was probably a major influence on all work. These were three restored archive Russian films about totalling about 6 minutes called 'Dance before the Ballet Russes', dating from approximately 1881 to 1909. The films were choreographed by Luigi Manzotti, Nicolai Legat and Mikhail Fokhine. I managed to shoot a couple of seconds a snaps on my phone, just before a jobs worth security guard told me off. 






And now onto the beginnings of The Mudhead Dance. My Mud Circles shoot had gone well, better in fact than I had hoped, though strangely I have still yet to edit this film? I am now fairly certain it will form part of The Mudhead Dance film, not sure where or how, but I think it will fit somehow.

So the lead up to the Mud Circles shoot, and then this work began with a collaborative body of research with a dancer and choreographer friend of mine, Andrew Graham, with whom I had worked on The Booger Dance. We decided it would be good to spend a period of focussed time together working through ideas and seeing how we could work together. I put a proposal forwards to PAL LAB for their movement and meaning grant and was thrilled to be awarded a grant. If your interested in seeing how that panned out we set up a blog named after our first collaborative project in the Red Light district Amsterdam 'VLO'. On it you will find ramblings, meanderings, thoughts, ideas and research a lot of which fed into The Mudhead Dance.



I felt my practice had reached a point where questions needed to be asked, I wanted deepen my understanding of the ‘outsider’, somewhat of a preoccupation of mine. Prior performances and films of mine have involved processes of deconstruction and reconstruction, in which I appropriated characters and gestures from the streets of London and re-staged them for a camera or live audience. All of my work is essentially a study and interpretation of the theatrical nature of real-life encounters. I like to see how re-framing, re-staging and changing their context can open up new worlds from which questions can be raised about how we ‘perceive’, and are in turn defined by gesture and façade.

 

Over time I have created an archive of appropriated micro-performances, objects and situations in the form of candid films, photographs, recorded sounds and drawings. I live in sunny South East London, an area which is a constant source of inspiration to me. I find myself drawn to the actions of the over laden man running for the bus, the sound of two drunks fighting, the person talking to themselves on a Bluetooth headset, the old lady nervously withdrawing money from a cash point, the mythical white witch of Camberwell, the man avoiding cracks in the pavement, and the scary woman barking at pedestrians as they walk by.

My broad interest in role-play, recurrent myths, rituals and the fool eventually brought me to discover the Pueblo Indians, in particular the sacred clowns known as Mudheads. What fascinated me was how within Pueblo society there is a high value placed on the role of the fool and their unique ability to restore equilibrium through anarchic behaviour. Clownish depictions of western stereotypes, lewd genital thrusts, excrement flinging and dunking of children in rivers are all venerated when perpetrated by Mudheads. These actions attain a holy status when practiced by the Mudhead or ostensible outsider. 

What is it that distinguishes and elevates the actions of fools from one culture to the next? Is there a need for a scapegoat within cultures? What actions define an individual or group as ‘other’? 

Over a period of two months Andrew Graham myself began using the body and movement to respond to subtexts, candid photos and specifically the writing of Jacques Rancière in The Emancipated Spectator. Something we tried to nail down in our discussion was what makes ‘us’ distinct from ‘them’?

Running parallel to my research with Andrew was my ACE proposal for The Mudhead Dance. Let me tell you now, writing an ACE proposal is no small undertaking! I began working on my proposal around November 2011, brought a producer on board to help me out around January 2012 and finally submitted it around Feb 2012. Dishearteningly my proposal was initially rejected. For perfectly sound reasons, mostly related to the logistics of me staging a £10,000 film shoot rather than my hair brained concept, which was reassuring!




These following pictures are just some of the characters specific to South East London that I have spotted over the last few months. In one way or another these characters will form the start points of the ensuing work.














Parallel of lattitude

Where to start?

I think should start where the last project left off, Mud Circles. This project was made with the thinking that it would either act as sort of trailblazer to The Mudhead Dance, or as I now think, a dream sequence of sorts to be woven in the The Mudhead Dance film. In the months after The Booger Dance I started to think further about costumes and props being the determiniate force in new performances. I really liked how all the shamanistic costumes in The Booger Dance enforced a particular way of moving. It might seem obvious to you reading this, and now it does to me, but at the time the impact a costume has on a performers ability to move was something I didn't really consider. It wasn't until the last days of finishing off costumes that it began to dawn on me just how hard it would be walk, let alone dance in some of the Booger Costumes.



Perhaps it says something about my organisational skills that the performers didnt actually see the costumes until the day of the shoot itself. Such seems to be the nature of my arts council grants. I plan and plan and plan, dont think I'm gonna get the money so dont commit to making all the costumes apart from a few prototypes, then suddenly get the money and have to make everything in a very short space of time. The next result of this is costume fitting and dress rehearsals have thus far, been thin on the ground. Anyway, I digress. Apart from making a new work which I am kinda happy with, I finished The Booger Dance with a desire to make costumes first, not really knowing how they would be used, or who by, but just knowing there was something ritualistic woven into their fabric and I would only know what that ritual was once I had finished making them. 


I wanted to make masks which had something monstrous yet undefined about them. I had been looking into salt dough as a cheap medium with a fairly unique flesh like sculptural quality. I wasn't exactly sure how to make masks using dough so I set about making the most rudimentary papier mache bucket heads as a starting point. After a couple of experiments with salt dough and some food dye from Asda I was fairly confident I could scale up my dough making operation and settled on a goal of 20 masks. I soon realised that Asda alone couldn't supply all the food dye I need, especially as I was using a predominate mixture of reds and pinks and getting through 10 bottles per mask. So I shopped about and bought some powdered food dye from somewhere in the Ukraine on Ebay. This all started well enough, until I found out the dye I was mixing into the salt dough with my feet had caused an alergic reaction resulting in a head to toe rash. Nice.



So, eventually I finished up my 20 masks (without eye holes, something I forgot to mention) and began planning something to do with them. What to do, I thought? Well as masks go these were pretty impractical. Heavy and impossible to see out of, apart from your feet that is. With this impaired vision in mind I planned a very simple performance for camera in which a group of people would slowly walk in circles, enacting something like a performed cave painting. Having recently made a series of very elaborate over the top costumes I wanted to go in the complete opposite direction and have my performers totally naked. I had an image in my mind of a sort of moving painting, filmed from multiple angles, constantly revolving, but never getting anywhere.



And so began my love affair with my naked performers. I had a feeling initially it would be difficult to find performers, especially as I wasn't able to pay anyone. I emailed everyone I knew and was pleased to get 4 or 5 with a day or so. Nice, but not the 20 I had made masks for. The days and weeks passed leading up the shoot which I had planned to take place in the exhinition hall at V22 Workspace. A good friend and life saver of mine called Steve Woods, works at the BBC as a camera technician. He kindly agreed to loan me a bunch of lights, along with a space heater I got from a friend and another (slightly shit one) from Ebay. The stage was set, albiet f'in freezing as it was Feb in a 25,000 sq ft 10 metre high  brick room. It got until a week before hand and I was really shitting it by now as I only had about 6 or 7 performers, when I did a slightly cheeky thing and poached from someone else's (JocJohnJosh's) mailing list on account of them having just recently emailed me asking if I would be naked for them in a new work of theres. This turned out to be a genius move as I unwittingly tapped in the UK's nude scene.





Before I knew it I was knee deep in middle aged men desperate for another opportunity to take the clothes off in the name of art. Amazing is all I can say. What an incredible bunch of people. Commitment like nothing I have seen before. So generous, so, brave, funny and kind hearted. Working with them and the rest of my brave friends was such a privilege and something I will always hold close to my heart as a fond memory.


I will leave it at that for the moment, but will just end by saying this turned out to the beginning of an incredible journey...



31.5.12

In the beginning...

This blog will serve as an online journal and record of studio based activities, rehearsals and guerrilla performances associated with Adam James' project, The Mudhead Dance.

Taking place on July 7th, 2012 at V22 Summer Club, London. This project is kindly supported by The Arts Council of England.


What I want to do is overlay and combine worlds, rituals, references and characters to create something that awkwardly sits in-between the real and the mythical.

To reach this new world I will hope to employ the following methods. 
  1. Firstly I will develop costumes for three separate tribes inspired by a mix of aspects from appropriated local outsider characters.
  2. Work the individual and group choreographic scores developed with dancers in the Siobhan Davies into a series of dances/performances specific to each tribe. 
  3. Design three stages based on a combination of aspects from the Pueblo Shipap Mythology and elements of South East London which in some way feel linked to the same myth.
  4. Create a troupe of sacred Mudhead Clowns whose job it will be to upstage the rituals performed by the tribes. The Mudheads will wear masks developed from the Mud Circles shoot.
  5. Incorporate a live soundtrack played by Professor Frank Millward. The beginnings of which have already been established through working together at the Siobhan Davies rehearsals. The soundtracks brief is otherworldly, underworld, dank, epic and relating in someway to an urban gritty environment. 
  6. A trio of ghosts from Tramps gone by will be designed and employed to act as guides to and through this new world. These ghosts are to be based in part on real archival stories, found, remembered and fictionalized. 
Central the projects ambition is my need to create a new moving image work. As such I am approaching this in the same way, albiet a bit wonky, as one might approach a music video shoot. Which is why in part I plan to work with the Director Steve Glashier, with whom I have had the pleasure and sometimes displeasure of working with on many shoots around the world. My ambition is to create 15-20 minute film with a cyclical narrative or sorts to be viewed much like a moving painting.
The film will hinge around three set pieces comprising of performances around a stage, each performance will be viewed, interrupted and eventually upstaged by the Mudheads.

The other primary goal of the shoot is for it to be a live performance. As such it will be open to the public throughout its one day duration. Throughout the shoot the ambition is to integrate the audience into aspects of the shoot and film itself by positioning select small groups choreographically within the stages. The aim is to open up the entire process of making a moving image work, and most importantly to pose the question of how the real relates to the fictional, the stage to the screen, the stage to the film set, the audience to the voyeur. 

This is where I am headed.




The performance hopes to scratch in the dirt

The performance hopes to celebrate the forgotten

The performance hopes to bring the outsider inside

The performance hopes to stir-up the sediment

The performance hopes to soak up the gravy

The performance hopes to upturn the skip






14.4.12

PAL-LAB (4)


Questions and sculptures from last session
  • The practice of being an exhibitionist: Do they consider themselves as artists? 
  • Does it make them feel like individuals, as in giving themselves as a tool? In demand of being a tool for others, do they find individuality?
  • How do you 'do', if you are told to be yourself?
  • Us, giving them a structure to be themselves (exhibitionist). Exhibitionism as a way to create themselves, to be themselves: a space to become one.
  • What are they making for them and others?
  • Where is the pueblo?

We rounded off our 4 weeks together by both making a temporary sculpture using whatever we could find to hand.






PAL-LAB (3)

After two weeks away working in Dubai I am finally going to get down the notes made at our last meeting.

This might be a bit rambling...

We started this session with some really straightforwards floor movements, more as a way to stretch and loosen up rather than anything either of us would consider actual work.

We worked by directing movement from the core. Bringing an awareness to movement originating from points of pivot in hips, shoulder blade etc.
This led me to think about how we move and are defined by actions and gestures that originate from the core but end up existing on the periphery. By periphery I mean small hand gestures, facial expressions, style of walking etc.
This is not to say we should or even would/could consciously move in such a way that is defined by movements originating from our core. This way of moving might be more inherently akin to dance or performance. 
Is it for for practical reasons more than any other, that we operate, move and read or own and others gestures on a periphery level?

Taking some leaps this brought me to think about ourselves and our movements in terms of truth and lies. It felt as if when Andrew and I moved from a conscious center it was in some way more truthful or base/primeval/primitive. And further, that there is something in this notion of of truth emanating from the core out to varying shades of truth right out to 'lies' at the very tips of our physical self/reach.

Relating this idea to a sexual context (not 100% sure why I always return to this) is helpful I think. Titillation, foreplay, flirting are all arguably activities existing more in the periphery space. Sex itself could be seen as more truthful perhaps because it movements are closer to the core, in origin.

God did I just write that?

Stay with me... I'm heading somewhere with this!

This brings me back to thinking about how we relate to and interpret each other based on periphery 'lies'. Might it be that we need to categorize, define and pigeon hole people we encounter based on 'lies/untruths/periphery-action-gesture?

Thinking now of the Pueblo clowns and their lewd acts, specifically the excrement flinging and urine hurling, how are these actions interpreted in terms of truthfulness? Urine and shit originate from inside us, arguably truth embodied as waste, true in the sense that its and unequivocal leveler. We all shit and piss. Scatological obsession can be childish, base, perverse or political. Urine has a strange duality, waste and a healing agent. Like feces it is context dependent.

There is a need to laugh at lewd behavior because it releases tension and removes unease. We laugh in order to reassure us of our safety/sanity/existence and in order to distance us from the said danger.

Is this similar to the phenomenon of pedestrians and traffic slowing to pass a car crash? Which is something we do in order to make ourselves feel more alive, to assure us that its 'them' and not 'me'. We laugh at the inappropriate joke of recently dead celebrity. To laugh at this is to be confronted with the coffin, it is a necessary confrontation which reassures us f our own mortality.

Could it be that as a species we need confirmation. Our brain is not something which sits easily with uncertainty. Arguably why religion exists, on the most base level. It is something born out of a need to find assurance in a shared global uncertainty.

So, after that rambling meander to somewhere odd I return to Andrew and I. After mere minutes engaged in simple floor exercises, we brought a new level of focus which enabled connections between us and our thoughts.

This has brought us back to thinking about developing a work based around this idea of truth as the core catalyst for actions on the periphery which are akin to lies.

Is it possible to think about gesture in terms of truth or not?

Truth - Lie.

The Mudheads, importantly, when clowning and being lewd, are not laughed at, or allowed to be laughed at. Their deeds are seen to be a truth, deeds that Pueblo society wants to commit but cannot themselves. These deeds/actions are venerated when practiced by the holy clowns. A tension is relieved which is felt by all. 

24.2.12

Live Posters and character creation

Various clips and production footage from Live Poster and Character Creation workshops at Epsom University - Fashion Image Pathway

 







 



 



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14.2.12

PAL-LAB (2)

Truth Games and the Fool

Andrew and I met up today at the castle to talk further about the fool. Thinking this would easily slip into a session of movement, which If I'm honest has yet to be at the forefront of out time spent together, we set about looking at truth games. Why I hear you ask? Well after scrutinizing what it is that the fool offers to society and culture as a whole we rounded out with the agreement that this was 'truth'. After all it is the unspoken truth that is so often sought but left unchallenged, the unspoken truth that can reduce us to fits of hysterics or uncover our naked shame. Truth it would seem is the food of the fool, for to enact the truth is to allow the belt of deceit to be unbuckled. So, where to start? And as always, all this is easy to quaff on about endlessly, but how can it translate to movement? For me this is where I have somewhat of a brain fart. Falling back on what I know best, and feel safest doing, I talk, we, talk.



Supping a depleted uranium strength coffee Andrew and I sit on the jetty and discuss truth games and what it is that lies within them. There is no doubt something sadistic  even masochistic in them. After all who really, in the day to day of life, wants to be coerced into reliving the time you had sex with a dog, or were found masturbating in your parents bedroom and other such painful tales. Not me. However, after a few jagermiesters and glasses of truth serum the need to spew fourth truths and unburden the uniquely British uptight attitude starts to tell.

Taking spin the bottle as a classic example of truth and dare, the act of playing, or even just agreeing to play, sets a strange air of tension, often sexual, into the room. People start eying each other up, whats he/she got on me, who do I NOT want to snog, and who DO I want to snog. Tactics brew, butterflies emerge, wickedness is set to prevail. As always seems to be the case when this game is played, there reaches a point in the night where to dare is to win. The truth at first is the far scarier proposition, dependent on whom you are playing with (note to self, do not play with your forensic psychiatrist friend, not unless you value your friends), but as the game goes on and the serum flows, the truth (at least to my mind) begins to wain in interest and the dare becomes all the more enticing. Why? Well as I hinted at earlier, inevitably this game, and seemingly all other truth games boil down to our secretive SEX lives and fantasies. More often than not, there not that terrifying to bequeath, were all fairly similar, I think at least. Sure there is a pleasure to be gained by asking the usually un-askable question and watching the wracked decision, truth or dare, truth or dare. But how much more fun is it to play the roulette with a fully loaded gun! Again, probably the drink has a lot to do with it. Last time I played, and it may very well be the last time I played, to dare became the game, who would go the furthest at their own expense, truth... what truth, I'm all about the dare. Result... a semi viral video of me squatting in the street with a finger where the sun don't shine regaling in a funny little voice (as per request) 'Dom is zeee greatest'.



So, back to Andrew and me. Having talked about truth games, and whether or not there was some way of transposing/relating them to our exploration of 'what it is that relates the actions of one fool to the next' we decided that truth games were not the best place to start. In fact they seemed to be somewhat of a cu-de-sac.

We continued talking about the fool, specifically in relation to our 'VLO' piece in Amsterdam. We began to think about the piece as being a choreography of fools. The unwitting enters the art space. Unbeknownst, their every move, glance, shift and murmur is food for the fools, whose role is to find the hidden truth. The truth, for that's what I am deciding to  translate these movements and gestures into is then relayed, by a pair of fools. Try as they might to encapsulate all that enters their jesters court the fools are destined to fail. For the truth in its physical embodiment is entirely subjective, and therefore doomed to fail.


This got me thinking of choreographing as means to find truth. Luring the fool to his own humiliating death, holding up the mirror to reflect his now venerated, ritualized actions.

Amongst my inane coffee fueled ramblings I remembered this this incredible scene near the end of the wicker man in which the fool, Edward Woodwood is lead to his end.

The Wicker Man

The fool whose honesty and action is truth in its purest form, is served up as the ultimate sacrifice to a pagan god. A holy fool lead to his demise by his own actions.



The day ended off with a series of simple floor exercises. I say simple. To Andrew at least. I had no idea how hard it was to move fluidly across the floor. I felt and still feel like an elderly man. This needs to change.

My apprehension was a starting to abate. The physical had finally begun to encroach on the cerebral. In eager anticipation of our next meeting Andrew and I put together an altogether more rigorous schedule. 

Firstly. We are going to present, as idiots, how we have got to where we are so far, what it is we do, how we do it, and where we are going. This is my/our homework. Were going to be doing this on Friday 9th March.

Secondly, on Saturday 10th of March were going to bring in 5 other performers to run a day of fairly intensive VLO workshops. We want to run a series of microcosms of the VLO performance, both as performers and as audience/fuel to see how/what there is to this which we can take forwards.

Thirdly, we will meet again on the 12th of March to concentrate our time together and strike whilst the irons hot.

Finally, we realized and decided that we shouldn't hamstring ourselves. By this I mean we need to work to our strengths and bring our own practices to bear on this work. There has been a feeling of pressure from both of us to re-invent the wheel. I think through doing as does Andrew (you wouldn't think it judging by all the guff I write). But we both 'do' very differently. I am going to make props for each subsequent meeting and Andrew is going to devise a physical start and end to each meeting.

We need to help each other along, for there is a mire which threatens to engulf us.

Think I will leave it there for now.

PAL-LAB (1)

This is the first post on this blog dedicated to the exploratory research based work made by Adam James and Andrew Graham as part of PAL-LAB's Movement and Meaning award 2012. Over the coming months we will be posting research material, workshop outcomes, ideas, plans, discussion, films and photographs relating to our joint proposal.



Adam James
Ok , so a bit of a delay in getting something up here after our first meeting. Perhaps it was so seismic it needed a week to ferment on. Anyway, Andrew and I met last week to talk through strategies and methodologies of our research period. We kicked off by basically scrutinizing the original proposal and attempting to exhume the essence of what it was that we were really looking at/for?

First off I'm going to say just a little bit about how we ended up working together. In a nutshell, David Gothard put us in contact with each other about a year ago. Andrew had just finished at Laban and David knew I was looking to work with someone coming from a 'movement' background. I saw Andrews Quasi piece and it was pretty much a done deal for me. I contacted Andrew, we met and realised we needed to work together on something at some point soon. Shortly after this initial meeting I roped Andrew in helping me out on The Booger Dance project which I was about to shoot. In the end this turned out to be less of a collaboration and more about helping me get something done, which was fine, better than fine great in fact.



None the less, the seeds were sewn and we both agreed that should the opportunity arise we would collaborate on a project. As luck should have it I fortunately stumbled across PAL-LABs movement and meaning award and decided to put pen to paper and wrote a proposal which would give Andrew and I the space to develop ideas together and overlap practices.

Well, part of the reason I am writing this at all is that we were successful in our application! Needless to say we were both over the moon and set about planning world domination, through movement.

I'm a great believer in following what life drops on your lap, I don't believe in fate per say, but do believe that life often has a great way of illuminating the path you should follow. In this instance, a curator friend of mine Ali Macgilp, with whom I have shown a couple of times invited me to perform in the Red Light District Amsterdam in January at a show of new British performance art called 'Climb Like a Cucumber Fall Like an Aubergine'.

In the past my performances, in particular with Ali have tended to be solo pieces in which I adopt a series of persona's based on appropriated characters from either the gallery area or my neighborhood and use them to explore the notional modern day witch. These pieces have tended to be roaming, and often for long durations with costume changes taking place during the performance, and aspects of the audience or environment feeding back into the work as it develops.

My interest in odd characters, gestures and masquerade has led me to have somewhat of a voyeuristic relationship with some of societies outsiders, ones based in and around South East London, Peckham and Camberwell in particular.



So when I was asked to come and do something similar in response to Amsterdam's Red Light District I jumped at the chance.

However, rather than re-stage something old, or retread familiar ground I wanted to try something new. Normally the process of developing my performances happens almost via osmosis over a period of time spent in a particular area. This show was to be no exception as I had been offered the fantastic opportunity of living in the galleries artist annex for a week leading up to the show.

I asked if Andrew might like to collaborate with me on this, with the offer of us both staying in Amsterdam for free, with free flights, for a week. I was happy to get a yes.

As it turned out we spend the best part of the week in the space in heated discussions, often frantically scribing plans, diagrams, thoughts, questions and points of friction on huge sheets of newsprint.

Perhaps I was overly anxious, I know now I needn't have been, but having seen Andrew perform/dance/move I think its fair to say I felt a little intimidated. With a mere suggestion of a word Andrew waltzes off into a series of graceful improvisations sailing through the air like a wisp of air on a poetic breeze.

Whereas I on the other hand seem totally reliant on a plethora of props and crutches to get me through my clunky misshaped performances. Donning a dodgy false nose, shoddy wig, squeezed into badly fitting heels with a fistful of scribbled quotes on bits of paper I awkwardly shuffle through my performances like a drunken red-cut on a Butlins come down.

This was going to be an interesting performance.

After a week of agreeing to disagree on many things, and being in shared wonder at our insightful genius overlapping inspirations it came to the penultimate day of our stay. With a performance looming the following night I set off to do what I know best. Charity shop. When in doubt buy bags of misshapen smelly clothing and let them do some of the work for you. At least that's what has always worked in the past for me. Perhaps its the way that unwanted clothes seems so soaked in tragic humanity that I am always drawn to them? I don't really know. But when attempting to exhume something hidden that lives between the cracks of an area, flea markets and thrift stores seem to me at least, to be goldmines of character and inspiration.

So, laden down with a pile of unwanted smelly, synthetic bad clothes Andrew and I returned to the gallery.

The plan, ah yes. Well we did have one, perhaps I have said this all back to front.

After being initially asked to perform at the show by Ali, I recalled the last time I was in Amsterdam. The thing that struck me, apart from the overwhelming reek of skunk was not the strippers in the Red Light District, but the people trying or in many cases trying not to look at the strippers.

It was a place of looking I decided. A place of looking where one shouldn't perhaps, but a place full of enticing eye candy, depending on your outlook.

Initially my plan had been to spend a week there studying the way people moved and behaved when walking past the women in the windows. There was something of a micro performance every-time someone would walk past the throbbing red lit windows. For some voyeurs the world around seemed to disappear altogether and I remember being struck by the single minded lecherous stare of drunk/stoned/high men leaning up against windows oblivious to any kind of passers by.

It was the body language that I found myself interested in, again not of the subject of the gaze, but of the men themselves. More often than not the passer by of a red lit window would approach the glowing alley at a normal pace, before slowing down akin to passing a car crash, looking but not wanting to appear to stare. For to stare too long might mean the invite of an exchange distasteful for some, too expensive for others or simply inconvenient for the rest.

As a male of the heterosexual allegiance I wont lie by saying the strippers were not beautiful in many cases, they were. Perhaps its my English nature, but whenever I walked past the ladies and cast a glace, I too would slow down, but eye contact would always be too much for me and I would speed away, embarrassed at myself and the sexual slow-time I had just entered.

It felt as if making work in direct response to all of this would be too much, too loaded.

Over the week spent in the space Andrew and I mapped out parallels between this experience of looking and voyeuristic exchanges.

We decided there were synchronicities between the art/gallery space and the red lit sex windows. There was something about a diplomatic exchange that interested us, and something about the confrontational nature of being scrutinized by person after person after person that we felt could be translated into something performative.

And so, VLO was born.


'Vlo' is Dutch for Flea, which Andrew came up with as the title for the piece. As you will see it seemed appropriate for the slightly parasitic nature of the piece and also referred nicely to where our costumes essentially came from.

The decision was made that we too would scrutinize, interrogate and use the flow of people into the gallery to take from. Using a camera and live feed video camera we would assist each other in deconstructing not only the people that came into the gallery, but also the sense of space between people, around people, the awkward atmosphere ever prevalent in the build up to a night of performance and from this create a visual score which we would both interpret as an improvised performance for the audience.

We were looking to find something hidden, glances, body language, whispers, tensions and from these create a reflexive performance which fed back on itself. Essentially we were appropriating any and everything that came into the gallery space during the night.

We decided early on, that our roles would be to help each other reach a shared goal.

The cameras would act as super interrogators if you like. As I moved around the space, with the camera tracking someones walk along the floor, the live feed was projected onto a gallery wall which Andrew transcribed from. We were trying to capture the impossible. In some ways it was a performance about failure, not in a prescribed 'failure' sense, but in the sense that it was a sisyphean task. It would be impossible to capture everything, but it was possible to annotate/draw/transcribe the things which seemed most pertinent to us both in relation to my initial loose proposal which aimed to explore 'outsiders'.

We set some simple rules. The main one being that the performance would be ready when our large piece of paper was full. Once and only once it was full we would have a score, albeit chaotic, and from this we would attempt to distil something which we would perform without any kind of rehearsal in front of people. Scared? I was.

In a hark back to my own work, I had made sure there was a clothes rail in our 'lab' space which it kind of became, with us acting like mad scientists attempting to piece together the Frankenstein's monster of performance. The clothes we had picked up previously would be our palette. With scissors, card, wigs and lots of thinking on our feet we cobbled together two costumes which were in part amalgamations of facades present within the space.

As our large piece of paper finally filled up with our improv performance score, so our costumes too came to shape.

Our moment arose, it was time.

The final act of the night, Adam James and Andrew Graham, performing VLO, for the first time. And as we discussed after, eternally the first time.



I wont go into the details, but it was scary as hell.

Not knowing how or when something is going to end is ok on your own, but when there's two of you, that's tricky.

In short the performance was a fluid piece in which Andrew used a mapping of sorts to inform his improv and I used Andrews movements as a map of sorts for my improv.

There was a real tension between us that was both terrifying and quite amazing.

Time seemed to slow down to treacle, my heart beat like a drum, the near silence was punctured by my panting and Andrews feet cutting into the sharp gallery floor.

It ended awkwardly. Stooped over, echoing each other like an ape and a swan I whispered
"how do we end it?"
"lets pick up the score and exit stage right (or something like that)" Andrew whispered back.

We picked up our large sheet of paper and left the spotlit floor. Walking round to the right, then behind the audience, we became increasingly aware that the audience was waiting to see what happened next. We ended up back facing the wall of our lab, with the audience having turned 180 degrees and now right behind our back, silently watching.

'What do we do now Andrew? There still there, they think were still performing?"
"Lets carry on, lets bow, lets do another one?" Andrew said encouragingly.
"Lets leave the gallery right now, our bedroom door is just there, lets just leave"
"No"
"Yes! (whispered)"
"No"
"YES!"

"ok..."

We left, not looking over our shoulder we calmly walked the 10 yards to our annex door and disappeared behind it.

Silence.

More silence.
2 mins later. I pry open the door just a crack, and peep through. The audience is still there, waiting. Close the door. Shower, get changed, 15mins later its all over.


So, that just about brings us up to now and our first proper get together since Amsterdam which will be mine and Andrews next post.

Andrew Graham
After this wonderful introduction by Mr James, I feel I could give a little follow-up on what has been done during our reunion back in London and what it has triggered for me.
Welcome at the Master Shipwright’s house. Agenda for the day : Catch up, hot coffee, a few hours of intelligent bullshitting, mapping a dream and setting-up a blog.
One of our new traditions is to start our days with a few hours conversing and stripping the matters we are dealing with. So, we pinned down different aspects of Vlo, which either were aimed or came out intuitively.
In fact, we made a fool of ourselves! It was quite clear, we had set-up a series of tasks that could only do so.
Through this journey, I wondered: ‘As artists, what the … are we doing ?’
Vlo seems to have nailed our interests in ‘what we can do’ and ‘what we would like to do’.
This could be called an initiative to exhaust our skills. Vlo felt like a process of tautological realisation. In fact, we focused on the way we would approach, utilise and revisit these skills.
That said, I can’t count how many times I repeat myself in talking about certain things with my friends. But I always have the same drive to re-talk again about them. I find more interest when I have been working on them for such a long time. There is a need to be more creative or re-creative, in order to feel and understand my matters other ways. I feel particularly touched by this syndrome of reproduction and otherness. Indeed, there’s nothing more ridiculous than repeating one same joke for the sake of repetition. I guess it’s the same thing with a performance…
A child-like will
It was quite clear that we were looking to create something new. But where do we start from?
This ambition for novelty seems to recurrently stress a need to start way further than where we already are. So, let’s start from what we know and assume that we are creative creatures.
We decided to execute this will with a certain roughness, as if this conversation with a friend. It felt like one of these conversations: when you can’t listen to the person in front of you, and can only look at them executing it.
What if, conversing was just an excuse to meet?
What if, the gallery and theatre space were simply excuses to meet?
What do we expect from each other in a gallery performance?
How can we prove our will for a special/other moment in this performance moment?
How can we relief ourselves from a pressure to decontextualise ? why not just do it ? In fact, the matter wasn’t to find solutions to relief the pain of decontextualisation. I guess, we aren’t psychologists. In this way, I felt like Adam proposed to directly act it. And Vlo was!
Vlo, the Prophete
The only thing that felt quite clear is that we wanted to have another look on the gallery space, on each other and us. Tracing our own expectations was the opportunity to win a ticket to another holly land to reflect. It felt like a chance to fly away in a space for composition, to open-up the imaginary, and to activate the hormone for utopia; almost like a massage of the ‘art’ box in our human brains.
Dyslexic methods
In the afternoon, I proposed Adam to workshop an exercise I developed with my colleagues from the Body of a Diplomat. We called it the dream maps. I felt it strongly related with the methods utilised to workshop and discuss the work at W139, in Amsterdam.
Roughly, this workshop consists in staging a dream we had previously made. One would describe and place his dream on stage, whilst the watchers would draw a map of the dream on paper.
In a second part, the watcher would ask descriptive questions about the dream to which the dreamer would answer.
To finish, the dreamer would reproduce his description of dream, once again, whilst the watchers would continue to map the dream. Once finished, the dreamer would collect the maps from the watchers. From these, the he would score a master plan for a future performance.
                                     Dream Map: Body of a Diplomat
                                     Vlo, W139, Amsterdam
These dream-maps had brought-up some questions about a certain trajectory from experience to the realisation. It kind of made language look a bit radical. We focused our matter on the activity of decontextualising (or on having a break from the world). Taking it from a dream seemed to trigger some kind of romance and psychoanalytical facade, which were unnecessary for our work… Nevertheless, pretty !
This facade was unnecessarily useful to facilitate a focus on the ways we create. In some ways, it would be giving away all the elements of a performance whilst making sure it could allow us to continue working on our concerns with some kind of diplomatic tact.
Cyber-artists
We finished this day by creating Vloism. It seemed like a fantastic solution to create a place that would hold Adam and I together. Where we could report at any point and cyber-rehearse. I believe we are both taking on individual researches, which systematically start and come back to PAL, as if a home for editing and for sorting out our wonders. Vloism is a chance to collect material and keep translating our ideas and thoughts. It is a chance to be thrown back to ourselves with a shameless proposal to discuss and review.
Vloism was chosen to name our party in the political world of movement. It praises for you to be tolerant and curious about our research. Welcome and good night.
Suggested amendments/points of concern for methodology and future staging of VLO
  1. Curating for each other/choreographing visual (costume/facade) for each other.
  2. Andrew annotating movement +  gesture. Writing a score to perform for both of us.
  3. Adam deconstructing visual elements, text, creating character basis and costumes from this.
  4. Greater attention given to rhythms + gestures + movements by Andrew.
  5. Greater attention paid to spoken word/appropriation + interpretation.
  6. Analysis of visual trends, themes, masquerade.
  7. Analysis of facial expressions. 
  8. How to start and end? 
  9. How to maintain tension/create tension overlays between us? 
  10. Scope for archiving the live performance and this in turn feeding back into next piece.
  11. Photo and video interrogation was successful, audio was not so much.
  12. Probably remove audio element.

27.1.12

LIVE POSTERS Stoke On Trent

A one day Live Poster workshop with 1st year Fine Art students at Stoke on Trent University.