FUSE#4
FUSE is a bi-annual publication that documents the projects at Dance Nucleus .
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Foreword<br />
ELEMENT#5 Social Choreography<br />
Strategies – spinnen by deufert&plischke<br />
Artist Lecture-Presentation: deufert&plischke<br />
A Personal Review of Practice from 2004 – 2019<br />
by Faye Lim<br />
da:ns LAB<br />
On da:ns LAB by Chloe Chotrani and Chan Sze Wei<br />
SCOPE<br />
A Reflection on Mulled Wine by Jocelyn Chng,<br />
Nidya Shanthini Manokara and Melissa Quek<br />
Sekelumit Cerita Tentang Proses Kerja Kreatif<br />
by Retno Sulistyorini<br />
Practice in the Making: Agency and Care in<br />
Faye Lim's Work as Dancer, Mother and Teacher<br />
by Jill J. Tan<br />
About Dance Nucleus<br />
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Dance Nucleus<br />
Foreword<br />
Christmas carols are playing as I write this foreword in a cafe. “It’s a most wonderful<br />
time of the year!”, one of the songs exclaimed. Wonderful?<br />
Anyone who has been following the goings-on in the world would know<br />
that 2019 has been a very challenging year. It’s no longer just a question of<br />
Trump and Brexit, as if these are events taking place in a faraway context; disturbing<br />
yes, but life still goes on. By now, the effects of rightwingism and inaction<br />
on the climate crisis are emphatic and palpable. The heat is literally felt<br />
around the world this year, with forest and plantation fires in the Amazon, Africa,<br />
North India, Borneo and New South Wales. Severe funding cuts for the arts in<br />
Belgium, India and Australia are being made, exacerbating the already austere<br />
conditions for artists everywhere. And of course, there’s Hong Kong… But besides<br />
painting a depressing picture and evincing a pessimistic outlook, what else<br />
can I do? What are some necessary and ameliorative actions that my colleagues<br />
and I can take?<br />
I hadn’t expected myself to be seeing Singapore as a haven from the<br />
storm. Notwithstanding our own brand of political illiberalism, my recent experiences<br />
working locally and internationally has led me to see that the relative stability<br />
on this small island nation can be a useful resource to help enable artists<br />
and projects within a network of shared ideas and cooperation.<br />
At the time of writing, we are in the middle of wrapping up an eventful<br />
2019, and preparing for what looks like a big leap forward for Dance Nucleus<br />
in 2020. Moving out of our pilot phase, the National Arts Council in Singapore<br />
is extending its funding contract with Dance Nucleus for another two and a<br />
half years. This helps us to make plans for the longer term, deepening and<br />
expanding on the programmes that we have established over the past 2 years.<br />
It is certainly my wish, as I take stock of things presently, that Dance Nucleus<br />
can be steered even more towards assisting and enabling independent artists in<br />
tangible ways in Asia as well as in Singapore.<br />
As of now, it looks like a fairly large number of different creation projects<br />
that have been ‘incubating’ in Dance Nucleus over the past 2 years are shaping<br />
up as clearly formulated proposals, ready to be full realised in their respective<br />
ways. In the coming year, I look forward to collaborating with some of our regional<br />
partners to consummate meaningful artistic exchanges within Asia, and facilitating<br />
cultural conversations that are critically germane to our corner of the globe.<br />
In 2020, we will also be launching a new initiative to present a series<br />
of solo performances that have grown from their time spent in Dance Nucleus.<br />
VECTOR#1 will be a modest presentation platform for small-scale experimental<br />
performances, with the potential to develop into a salient platform for performance<br />
practices that do not easily fit into existing festival frameworks.<br />
I have been sceptical of the word ‘new’ since my undergraduate days.<br />
Since the late 90s, ‘new’ has also been critically understood as a myth proffered<br />
by neoliberal capitalism. Yet, as we arrive at a new decade, ‘new’ is ostensibly<br />
still a useful word when we review on our various modus operandi with a sense<br />
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of urgency, and imagine alternatives based on principles of sustainability, simplicity,<br />
mutual support and care. In 2020, let us insist on art as a force for reconciliation,<br />
rehabilitation and rejuvenation, so that we can feel ‘anew’ from art.<br />
Yours Sincerely,<br />
Daniel Kok<br />
Artistic Director, Dance Nucleus<br />
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Photo credit to Bernie Ng
ELEMENT #5 Social Choreography<br />
ELEMENT#5<br />
Social<br />
Choreography<br />
ELEMENT#5: Social Choreography looked at the social dimension of choreography<br />
and reorganises discursive and collaborative processes, as well as dance<br />
projects that deal with social engagement as a critical practice. In thinking<br />
about choreography as a social praxis that synthesises ethics and aesthetics,<br />
we began to look beyond participation and collaboration as ontological questions,<br />
and consider them as epistemological processes: social engagement is<br />
more than a question of if and what, or even how bodies, persons and identities<br />
perform as they encounter each other, but a question of how much do we<br />
get out of the encounter. How far can we take each other in the socio-political<br />
space of a dance? We invited Berlin artist duo deufert&plischke to be guest<br />
mentors, and to present their project Just In Time as an example of a social<br />
choreographic project that can simultaneously host the different questions<br />
and approaches of our artists-in-residence, and engage various Singapore<br />
communities. This project was also part of Got to Move ISLANDWIDE 2019.<br />
Our Artists-in-Residence (AIRs) were Chan Sze-Wei, Hasyimah Harith,<br />
Hwa Wei-An, Faye Lim, Lee Ren Xin and Shanice Nicole Stanislaus, all of whom<br />
have been working on socially-engaged projects. Aside from participating in<br />
group mentoring sessions, these AIRs also assisted deufert&plischke with the<br />
execution of Just in Time, bringing the various communities they worked with<br />
into our studio for the project. Here, Faye Lim shares her reflections on her<br />
project in relation to the programme. deufert&plischke have also contributed<br />
a piece based on their practice centred on the myth of Arachne, following<br />
their sharing of their artistic practice in a Lecture-Presentation. We have also<br />
included an edited transcription of it. ELEMENT#5 was kindly supported by<br />
the National Arts Council and Goethe Institut Singapur.<br />
deufert&plischke’s works focus on time,<br />
memory, myth, and how we should live together.<br />
As an artistic duo for more than 17<br />
years, they have adhered to the radical notion<br />
that choreography can build society,<br />
not merely illustrate it. Thus, collaboration<br />
and participation are central themes in deufert&plischke's<br />
methodology, process and<br />
performance: in their multi-faceted work, be<br />
it a choreographic concert, lecture, or exhibition,<br />
theatre takes place only insofar as it<br />
can be knit together by everyone – artists and<br />
spectators – in the moment of performance.<br />
Choreography thus becomes a social activity,<br />
not determined by aesthetic principles, but by<br />
existential and philosophical concepts such as<br />
war and peace, freedom and truth. Theater as<br />
a social situation – from the common rehearsal<br />
to the performance – is the driving force<br />
of deufert&plischke's choreographic form and<br />
artistic expression. They author their works<br />
collectively. The theatre of the Berlin based<br />
deufert&plischke interweaves the sensuous<br />
with the intellectual through the immediacy<br />
of body, voice and community. It unfolds as<br />
a landscape of choice and commitment for<br />
all, where the political is inherent to the act<br />
of theatre, and where art is defended as necessary<br />
excess. In their unrelenting search for<br />
expanded notions of (social) choreography,<br />
deufert&plischke have also recently turned<br />
their attention to letter-writing – a nostalgic<br />
medium for digital times, a once-private activity<br />
made public. In August 2019 they premier<br />
their new dance piece Liebestod in the frame<br />
of the Berlin dance festival Tanz im August.<br />
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ELEMENT #5 Social Choreography<br />
STRATEGIES<br />
– spinnen<br />
In German, the word »spinnen« has many meanings. It can denote the art of<br />
creating and drawing out a yarn, the following of a particular train of thought,<br />
pondering over something or exaggerating something to the extent that it<br />
becomes unbelievable or fantastical. It also denotes the animals that many<br />
people fear: spiders. Spiders can produce thread from their own bodies and<br />
construct webs. But the most terrifying aspect of these delicate creatures isn’t<br />
their vast webs, rather the sudden, unpredictable movements with which they<br />
attack their prey or beat a retreat. These perceptual transgressions seem to<br />
create an insurmountable fear of spiders within humans: arachnophobia.<br />
At the end of the story of Arachne the weaver, Athena speaks these<br />
words: »Live on then, and yet hang, condemned one!« (Ovid, Metamorphoses,<br />
Book 6, Arachne the Weaver) The story is about Arachne (Greek for spider),<br />
a highly talented young artist who has taught herself to weave in her own<br />
workshop. By regularly opening the doors to her workshop and sharing the<br />
socially interactive method of producing her art, she soon gains a name for<br />
her unique tapestries well beyond the local area. Rumours spread that she<br />
is the best weaver of her day. The goddess Athena (Greek goddess of warfare,<br />
wisdom and crafts) hears of this and visits Arachne in her workshop,<br />
with the intention of confronting and humbling her. Arachne is unfazed, and<br />
even challenges Athena to a weaving contest, which takes place there and<br />
then in front of an audience in Arachne’s workshop. Athena weaves a tapestry<br />
on which she glorifies herself and other gods; Arachne weaves a rug<br />
depicting numerous scenes of the mighty gods enacting violence and rape<br />
on defenceless people. »[Arachne] gave all these their own aspects, and the<br />
aspects of the place.« (ibid.) The realistic nature of Arachne’s depiction is so<br />
magnificent that she emerges as the clear winner of the contest. This angers<br />
Athena to such an extent that she strikes Arachne with a spindle and begins<br />
tearing up her tapestry. Just as in the depiction on her tapestry, Arachne feels<br />
mistreated by Athena and attempts to hang herself with a thread of yarn.<br />
Athena hesitates, and out of pity decides to let Arachne live, forever hanging<br />
from a thread, and with poison turns her into a spider in front of all present.<br />
»Departing after saying this, she sprinkled her with the juice of Hecate’s herb,<br />
and immediately at the touch of this dark poison, Arachne’s hair fell out. With<br />
it went her nose and ears, her head shrank to the smallest size, and her whole<br />
body became tiny. Her slender fingers stuck to her sides as legs, the rest is<br />
belly, from which she still spins a thread, and, as a spider, weaves her ancient<br />
web.« (ibid.) Gradually, the talented artist is transformed into the much-feared<br />
creature with the oversized abdomen that is only capable of weaving fragile,<br />
non-pictorial webs of a purely functional nature.<br />
We’ve been telling this story for many years and have used it in many<br />
different works, yet we never tire of it. In the context of the ‘Me Too’ debate,<br />
the cruel, unjust fate of Arachne has never seemed as current, and Ovid’s<br />
story is so explicit that it no longer needs interpretation but more so propdeufert&plischke<br />
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agation. For us, Arachne is a truly timeless feminist performance artist, who<br />
through her practice demonstrates that art doesn’t only require courage to<br />
transcend borders – one’s own and the symbolic – it also needs to be radically<br />
opened to society itself. Art can only be created in the confusion and<br />
chaos of its time.<br />
But to us, Arachne isn’t merely an inspiring figure for resistance and<br />
border transgression, she also offers a way of working that we would like to<br />
present to as many people as possible. At first glance, these practices may<br />
seem to be archaically social and »feminine«, but this is probably just a superficial<br />
patriarchal interpretation made to preserve a hierarchy of artistic forms,<br />
something that has long needed overhauling. Spinning, knitting, weaving,<br />
embroidery, writing, speaking, narrating, listening; all these things are incorporated<br />
into our choreographic practice. This enables our work to maintain<br />
contact with reality and not veil it in hyperaestheticism. Reality is action and<br />
fabric, reality is a structure made up of stitches, loops, threads and holes, just<br />
like underwear, cloth, curtains, lace – but also velvet and plush.<br />
Arachne’s tapestry is a historical and technological precursor to the<br />
European tapestry. For us, her spinning and weaving practice is a model<br />
for creative workshops to which we invite people to participate in collective<br />
actions. These can be organised in an installation-based, participative and/or<br />
choreographic manner, and can span many different time frames. A common<br />
thread is that they always bring people together, people who might not have<br />
met before, to address important issues and make joint decisions on possible<br />
forms of coexistence and the shaping of the (near) future – with yarn and<br />
needle, with instinct and intrepidity.<br />
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ELEMENT #5 Social Choreography<br />
Opening<br />
Artist Lecture-<br />
Presentation:<br />
deufert&plischke<br />
The topic of today’s lecture is social choreography, which was also the topic<br />
of our stay and all the work that we did here was was connected to that.<br />
So we want to talk about why we understand dance and theatre more as a<br />
social rather than purely artistic situation, and why we think the theatre is a<br />
space that invites the audience to take part in all of the actions that are done<br />
on stage. So we’re investigating dance in its ethical, and aesthetic and social<br />
dimension.<br />
All over the world, there is a certain theatre architecture where the stage<br />
is in front and the audience is somewhere [facing the stage], and the light is<br />
switched off when an action is taking place [on stage]. And this comes from<br />
an occidental theatre practice… and theatres of this form are quite dominant,<br />
even though in many cultures this situation does not play a role, and only a<br />
few people know that this form is only 100-150 years old - in the 19th century<br />
it came about as an educational tool to bring people’s focus to the stage.<br />
But before that the theatre was quite messy - people ate, drank, fucked - so<br />
this separation of audience and action is a modern phenomenon, and our<br />
works work severely against this structure.<br />
So we decided to speak about two works. And something Kattrin alluded<br />
to earlier which I will say more on is this idea of heritage, which the<br />
project we brought here is also speaks about. We switch the lights off in the<br />
theatre and the audience comes together with the idea of the nation at the<br />
same time; we want to concentrate the attention of the people to one thing.<br />
And we see today so many artists trying to get away from [the stage] and<br />
discover the museum, which may also have a problematic development, but<br />
the people’s attention is not controlled. So there is something like a control<br />
obsession which is part of the heritage of theatre, and is also inherited in<br />
methods of choreography.<br />
The Myth of Arachne - Emergence Room, Spinnen<br />
In Europe, the idea of theatre, beauty, self-presentation, is closely tied to the<br />
Greek myth of Orpheus who sang beautifully to get his Eurydice out of the underworld.<br />
So the origins of art was kind of sticking to this figure in European<br />
mythology, and we wanted to move away from him and raise another figure,<br />
and that is Arachne, a woman.<br />
The story is that Arachne comes from a single parent family - her mother<br />
died - and the father was a dyer. So she was always around handicrafts, and<br />
in the workshop. She was also a fantastic weaver, and the news spread to the<br />
goddess Athena, who was the goddess of craft. And when she asked where<br />
did Arachne learn her skills from, and word was that she was an autodidact,<br />
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which angered Athena since she was the goddess, the source, of craft. So<br />
Athena disguises herself as an old lady, meets Arachne, and tells her that<br />
she needs to acknowledge the goddess Athena as her teacher. Arachne then<br />
challenges Athena to a competition, after which latter reveals herself and<br />
agrees. So Athena weaves a carpet where the gods are in the centre and<br />
creation are at the sides, while Arachne weaves a carpet which depicted the<br />
god Zeus and all his violations against women; she weaves a rape scene. And<br />
the competition was public, so people could vote for the best carpet and they<br />
voted for Arachne, as it looked so realistic, which infuriates Athena and she<br />
destroys the carpet.<br />
So we have here in the story images of public viewership, weaving, a<br />
workshop situation, a competition, the autodidact, and realism. Arachne unveils<br />
power structures that are present in her artwork, and it gets destroyed.<br />
And Arachne is so involved with her artwork that she decides that she cannot<br />
live and tries to hang herself with her rope - so her material is rope, and she<br />
is ending her life by cutting the rope that connects the head to the body. But<br />
just before she dies, Athena sprinkles a poison on her and transforms her into<br />
a spider. And culturally, this transformation is a big thing because the head of<br />
the woman shrinks, and the abdomen swells.<br />
This figure, for us, is the beginning of art. It captures the messy places<br />
that we want, realistic places, not presentational nor controlled spaces that<br />
have single purposes, and we really wanted to push the idea of knitting,<br />
weaving together, and the space of workshops that addresses the idea of<br />
texts, texture, textiles.<br />
So why is myth still relevant today? When it comes to myth there is<br />
something problematic because they are, no matter which culture, from mostly<br />
patriarchal cultures. But nevertheless we like to work with myth because<br />
it is tied to oral culture. Myths were always told, and it could happen everywhere.<br />
And what interests us about myths is not so much that they contain<br />
truth or non-truth, but more that they have recognisable attributes, like I can<br />
recognise myself in this myth. Mythology is also intercultural; there are lots<br />
of studies that show repeating motifs in myths across cultures like the spider,<br />
gender roles, power gaps. And if you remember we have two big European<br />
myths here - Orpheus being the one of beauty, of gentleness, and Arachne<br />
being the one of harsh reality, and not just of her life but that she depicted<br />
rape scenes. And for us it was important that when we started Emergence<br />
Room, we set up public spaces for people to knit and stitch things and not<br />
be censored. So some of these - a lot of these - were really tough. But remembering<br />
that Arachne’s carpets are like carpets of reality, that was always<br />
our task.<br />
So why is Arachne important to artists today? Arachne is the young<br />
woman, and the young woman is a figure in society that is very fragile, in<br />
terms of who gets the education, who gets aborted. And there is also the<br />
ELEMENT #5 Social Choreography<br />
young woman as the object of desire, the object of hope. Another thing<br />
about Arachne is that she was an autodidact, that she believed she could<br />
learn things for herself and be very good in it. She is also the contemporary<br />
artist, the body artist - she does her work in public, as opposed to the traditional<br />
image of the artist hiding behind their canvas, in their workshops.<br />
Just in Time<br />
We’re now going to talk about our Just in Time project which we have been<br />
invited here with. The only topic in this project is dance, dance in all its various<br />
forms and variations, and it is also our first work where dance on the stage<br />
becomes pure social choreography; there is no difference between a performer<br />
and audience, the audience is as much as performer, which makes the theatre<br />
become very much a social situation, everyone sits in the same boat. So the<br />
pictures of Just in Time in different cities are all similar in the outcome, you<br />
always see happy people dancing together. But each city also has a special<br />
characteristic which makes for very rich encounters.<br />
There are two things that make the project, one is the letter to dance,<br />
and the other is the movement that we collect. The letter is an important form<br />
because you address it to somebody. We only collect handwritten letters, and<br />
the act of giving it away, out of one’s hands, that is a very artistic gesture, because<br />
you do something and give it, like a dance, to make your body a subject<br />
on stage, you are also giving something out of your hands; you lose control.<br />
And the way Emergence Room and Just in Time fit together is also<br />
through the notion of heritage. Just in Time started when we were asked to<br />
hand in an application for a dance heritage performance. We came to realise<br />
that this dance heritage thing, and focus on technique and the past - it all fits<br />
this idea of control, that there are guards dictating right technique and history.<br />
So with Arachne/Emergence Room, we were thinking about messing up<br />
of the space, messing up of images, and here in Just in Time, we’re thinking<br />
about giving up control, of handing over, the idea that you can do your own<br />
movement, and you can dance the favourite movements of others, and it can<br />
be a fun space, and pleasure can come in.<br />
This project also looks with suspicion at the western fundamentals of<br />
dance, and why are they so important. The ballroom is all about dance and<br />
tradition, dance and sexual orientation, dance and language at political levels.<br />
And if you joined the ball you would realise that dance always deals with all<br />
of this - nationalities, tradition, body, language.<br />
How did the different communities get invited to the project?<br />
It differs from each city. In LA, one person from the theatre coordinated<br />
everything, and each workshop had a mix of people from different com-<br />
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munities. Another way was that we visited old people’s homes, schools,<br />
libraries. The inviting parties also have a say as we do in how to organise<br />
the workshops and balls<br />
In the Emergence Room project, how do you extend the invitation to<br />
get involved in the public workshops? What kind of preparations do<br />
you do?<br />
We would sometimes host the space everyday, or we would have the table<br />
with different things, chairs, that set up a space of conversation. We<br />
would also be in the space doing things, which then animates people to<br />
do things. We also sometimes leave instructions on the walls in the space<br />
that also allow people to enjoy the quietness of the space. The project<br />
has evolved such that the materials in the space are more self-explanatory,<br />
so there is nothing but the artistic, poetic universe.<br />
What happens to the materials created in Just in Time?<br />
The best case is that we have one form of documentation from each city,<br />
so here we are doing a video and e-publication with the scanned letters.<br />
But we also take the originals, and are working on a huge online archive.<br />
We are in talks with two dance archives because coming back to the idea<br />
of heritage, it is quite charming to think that these letters will be part of<br />
an archive, because it is the dance history of everybody, and that it’s just<br />
in time, it is just of this moment.<br />
It’s interesting that not only is there a heritage of people but<br />
heritage of space and place. That can really stimulate anarchy to a<br />
certain extent, because with an interior space it can create a liberty to<br />
go against.<br />
And spaces are never innocent, they carry stories like people. The<br />
Just in Time project is also different in that you don’t go for a theatre<br />
performance, you go for a ball. Our work is also bad for producers because<br />
we insist that the doors need to be open; it has to be for free.<br />
We’ve had huge debates with theatres to make the workshops for free,<br />
as they have concerns about whether people will take it seriously if it is<br />
free, but for us accessibility is very important. And all these questions<br />
point to what we said before, the idea of controlled spaces, where attention<br />
is not only controlled but who can get in and who can’t.<br />
ELEMENT #5 Social Choreography<br />
an identity of a twin, to absolutely change famiy relations, to have a<br />
playful approach to past and now family.<br />
When working with you, it was very clear that there were two individuals,<br />
but each decision involved both of you, and there was a lot of<br />
sensitivity in how you responded to each other in the room. So how<br />
was this chemistry developed?<br />
We really try to be like two but speak as one, and it can be confusing<br />
to be consistent. But we learn from real twins, biological twins. We have<br />
to be very good at explaining things to each other, talking one another<br />
through things when one of us wasn’t there.<br />
How have working with your children been?<br />
The family is also a social situation that is not granted, not always nice,<br />
not necessarily peaceful, the children are not obliged to love their parents,<br />
and these things constantly have to be negotiated day by day. We<br />
give this invitation to them to become part of our work and so far they<br />
like and do it, but I think this can stop at any moment because we don’t<br />
force them to participate. And we spend so much time together, like at<br />
any moment a new idea can come and when we discuss it, our children<br />
hear us talking so they are kind of a part of it anyway, so twin-time,<br />
children-time, work-time, we mixed them all up.<br />
What is your background that propelled you into this direction?<br />
Our background was us coming together and erasing our past, or tried<br />
to. And the concept of theatre as a social situation was something that<br />
keeps us together - we couldn’t agree on anything else. And reading<br />
Arachne’s story, her depiction of the rape scenes, it was the stone that<br />
started to roll with us, and we started to write our own biographies with<br />
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A Personal Review<br />
of Practice from<br />
2004 – 2019<br />
Here, I attempt to describe the practices that intersect with my occupation in<br />
making for children. My original working definition of “practice” was “the repeated<br />
application of an idea or method in order to be able to do it better.” I<br />
am now using this working definition – “the sustained repetition of a task, idea<br />
or method in order to maintain or increase abilities.” This updated definition<br />
takes into account my experience of:<br />
• Time (“sustained”): The practice develops over a long period of time<br />
I am long-drawn and stretched out<br />
• Making (“task”): The physical act of making and doing is a practice too<br />
The muscle memory from brushing someone else’s teeth - a child’s -<br />
twice a day<br />
• Maintenance (“maintain”): Maintaining one’s abilities also requires practice<br />
Maintenance work is often undervalued, like the work in keeping a child<br />
alive and well<br />
Occasionally, tangential ideas, references and emotions come to me as I write.<br />
Instead of excluding them from this article, I have included them in blue.<br />
Please feel free to read them, skip over them, or do both when you wish.<br />
Adults sometimes want to be given permission too, not just kids<br />
This could be like a “choose your own adventure”<br />
Contact Improvisation as practice<br />
Faye Lim<br />
When I came across contact improvisation (CI) 1 , I experienced it as a way of<br />
dancing that was utterly enjoyable, while being able to hold contradictions<br />
for my body. I felt so many things – challenged, ambitious, safe, connected,<br />
disconnected and disoriented. This was in Los Angeles in 2004, where I was<br />
studying at the World Arts and Cultures (WAC) school within University of<br />
California, Los Angeles (UCLA).<br />
The legacy of American postmodern dance was still strongly felt at WAC<br />
and I found affinity (and still do) in the “relaxed aesthetic” of postmodern<br />
dance 2 . That “relaxed aesthetic” felt efficient and virtuosic at the same time,<br />
and CI, a form coming out of the postmodern dance era, was much more<br />
agreeable for my body (compared to ballet or certain modern dance techniques<br />
I had studied). There is an egalitarian spirit to the underlying idea that<br />
“CI is enjoyed by movers of all kinds 3 ,” which suggests to me that anyone and<br />
any body is able to dance CI and potentially enjoy it.<br />
26
FUSE #4<br />
Pondering colonisation and de-colonisation in relation to post-modern dance.<br />
Processing the Critical Path chat where we discussed “Does Abstraction Belong<br />
to White People?” 4<br />
Linking these back to a discussion at Theatreworks, where we discussed,<br />
among other topics, “making dances that are not about anything.” 5<br />
From 2004 until 2010, I danced CI in the US, where I was still living, Then,<br />
the focus seemed much more on the dancing - honing the intelligence of the<br />
body and dancing from a deeply somatic approach. Safety was talked about<br />
to the extent of the “first (or only) rule 6 ,” which I understood then as take<br />
care of your own body, ie try not to get injured. Danielle Goldman, American<br />
dancer and writer, describes CI as “a practice of making oneself ready for a<br />
range of ever-shifting surprises and constraints.” I paid attention only to the<br />
physical, relishing the mid-air moments, the falls, and the thrills of not knowing<br />
what will happen next in the dance. The “listening 7 ” I practised was insofar<br />
as the reading of physical cues I received from my partner/s and whether my<br />
partner/s wanted to continue the dance. Where there were transgressions or<br />
limitations to freedom on the dance floor, I was unaware at that time.<br />
Added a footnote for “listening.”<br />
Glad I caught that. I still feel the guilt of my ignorance<br />
When I returned to Singapore in October 2010, there was a nascent gathering<br />
of people interested in CI. Eventually, seeing that the community was small<br />
and organisers 8 were needed to keep the practice going, I started to organise,<br />
facilitate and teach CI. My practice of CI thus expanded beyond the dances I<br />
was having, to include questions such as:<br />
• Is “pay as you wish” sustainable? What does “sustainable” mean here?<br />
• How do we practice safely?<br />
• How does the practice recognise the person, not just the dance?<br />
• Who comes out to CI sessions and who doesn’t?<br />
Intersections of practice:<br />
CI and motherhood<br />
With the birth of my son in 2014, I became a mother. It was disorienting and<br />
destabilising, even as I held tender feelings for him. There was so much about<br />
him I had to learn and discover, as well as about me. I felt confronted especially<br />
by the amount of time we had to spend together (by necessity and by choice),<br />
ELEMENT #5 Social Choreography<br />
and by the stark gender disparity in the parenting roles that my husband and<br />
I assumed.<br />
It’s ok that I’m writing about my son? It’s ok. In order to be the mother I want<br />
to be for him, I need to bring our worlds together now. We are co-dependent.<br />
I will tell him this. What will our journey be?<br />
Motherhood became a practice – trying, doing, failing, doing again, not knowing,<br />
knowing again, failing again, doing better the next time, then just doing.<br />
With my pedagogical training, hours of literature review, and access to online<br />
parenting resources, I began to form a framework to this practice. At the core<br />
of this framework are these beliefs:<br />
• We, children and adults, are persons-in-progress or “becomings. 9 ” I<br />
will be compassionate and respectful of myself and him, through my<br />
actions and language.<br />
• Every child’s developmental milestones (physical, social, cognitive, etc)<br />
are to be acknowledged and taken into consideration.<br />
• Every child has the right 10 to health (all aspects), safety and<br />
their own views and preferences. I will provide adequate care and<br />
leadership so he is able to thrive and practice self-determination.<br />
• This is a practice. I will fall short a lot and that is okay. I can apologise,<br />
go on, and do better next time.<br />
Baby-land was all consuming and I was away from CI for more than a year.<br />
The gynae said “no contact-based sports or activities” but perhaps I could<br />
have also balanced that with my own body sense. Sze danced through her<br />
pregnancy and QQ. Ok I am not Sze.<br />
Returning to CI was a turning point for me. David Lim from Contact Festival<br />
Kuala Lumpur 11 (CFKL) invited me back to participate and teach at the festival<br />
in 2015, which prompted me to re-acquaint my healing body with CI. In the<br />
next year, I got to know about Heike Kuhlmann’s 12 (Berlin) and Itay Yatuv’s (Israel)<br />
CI work with young children and families 13 . With Heike’s encouragement,<br />
I began exploring CI with my son and other families at Dance Nucleus. The fit<br />
was a natural one – CI was a way for me to get to know this ever-growing and<br />
ever-changing young child and invite him to move the way he did. He moved<br />
close to me, on me, and took time to explore spaces away from me.<br />
In 2017, with the re-emergence of the #metoo movement and more<br />
visibility around issues relating to sexual assault and harassment, people who<br />
practised CI also began to talk more, and more openly. Among my friends and<br />
29 30
FUSE #4<br />
ELEMENT #5 Social Choreography<br />
networks, there were increasingly candid discussions about inappropriate and<br />
unwanted touching, predatory behaviour and other forms of or sexual assault<br />
happening during and after CI jams. Facilitators were seeking ways to not<br />
only ensure the safety of the CI dance space, but also to restore feelings of<br />
safety for practitioners who stopped dancing CI due to such encounters. Jam<br />
guidelines, which were previously unpopular among some CI communities 14 ,<br />
became a significant way for facilitators internationally to instil a framework<br />
of care and nurture a consent culture. Ramsay Burt expanded on Goldman’s<br />
description of CI, asking if besides “being ready,” there is the need in CI for<br />
“responding or taking responsibility. 15 ”<br />
What does this have to do with motherhood? EVERYTHING, eg. I want to raise<br />
my son to be respectful and NOT an asshole, so help me god.<br />
Chan Sze-Wei, Felicia Lim and I (as Qontact Qimprovisation research group<br />
hosted by Dance Nucleus in 2018) also delved into some of these considerations.<br />
We discussed how we could be more inclusive in the ways we organised<br />
and facilitated jams, eg. being trauma-informed, offering alternatives, having<br />
jams that actively welcomed people of all ages 16 . Sze and I also developed<br />
a set of safety guidelines to care for the CI jams we were co-organising and<br />
taught CI classes with lessons in body boundaries and consent.<br />
While I continued exploring CI with my son and other families (I called<br />
those Rolypoly Family 17 sessions), I paid more attention to the participants’<br />
experiences of agency and care within the jams I was facilitating. That led me<br />
to the “first, do no harm 18 ” ethic which would go on to inform everything I<br />
would make for children. I also began to view the jams as space and time for<br />
children and their families to practise respectful affection, physical play and<br />
active “listening” for consent.<br />
“Practice in the making”<br />
research project<br />
The idea that CI-inspired jams were potentially a new format for children and<br />
their families (in Singapore at least) got me interested in exploring and making<br />
more formats of practice for both children and artists (together and separately).<br />
Sustained over time, these formats, I hoped, would support their artistic<br />
participation and development and have transformative qualities, whether in a<br />
linear or non-linear trajectory.<br />
Ultimately, I cannot guarantee a practice for anyone besides myself. My son<br />
is already in his practice, in his own time. That is as much as I can dream of.<br />
rk, cooking, they’re all done before we set off to our dance venue…”<br />
31 32
FUSE #4<br />
In 2019, I successfully applied for an associate membership with Dance Nucleus<br />
to embark on this “making spree.” 19 Jill Tan came onboard as an ethnographic<br />
writer and we agreed that I would make for children and she would<br />
write about it. I was not in the practice of writing about my own work so I was<br />
eager to have Jill as a critical, empathetic and embedded researcher-writer.<br />
By then, my frequent collaborator, Bernice Lee 20 , had joined me in running<br />
Rolypoly Family dance sessions and we were beginning to apply our dance<br />
aesthetics and processes to our work with children.<br />
Eventually, these formats and works were made in Dance Nucleus 21 :<br />
Dance improvisation<br />
• Format: Sound and movement structured improvisation sessions; childled<br />
exploration<br />
• Family Dance and Music Jamboree 22 , five sessions for young children<br />
and their families (directed and facilitated by me, with musical<br />
contributions from Natalie Tse and Andy Chia 23 )<br />
Performance making<br />
Format: Artists making together, in the presence of and with some input from<br />
a child (my son), guided by “first, do no harm” ethic and a consideration for<br />
the young audience’s experience of agency and care<br />
• Letters Come Alive 24 , a new dance theatre work for young children<br />
(directed by and in collaboration with Bernice Lee)<br />
• Say That Again 25 , an adaptation of an existing dance work for older<br />
children (directed by me and in collaboration with Bernice Lee)<br />
• A participatory performance and exhibition based on Cheng Herng<br />
Yi’s Paper Playground 26 , an existing origami-dance work for anyone<br />
(produced by me, co-curated with Herng Yi)<br />
Reflection, discourse and documentation<br />
Formats: Three formats for group dance improvisation and meditation sessions<br />
with and without children, adapted from Barbara Dilley’s Contemplative<br />
Dance Practice 27 (for Rolypoly Family’s collective improvisation practice)<br />
All these, my son and I do too, as we spend time together, while I am mother,<br />
artist and teacher with him. How long will this last?<br />
When will he turn away from all these? Will he?<br />
All the making he does now – the dances (Scooter Dance!), books, the music<br />
and songs, the stories, the inner worlds.<br />
I grieve the loss I imagine will come<br />
ELEMENT #5 Social Choreography<br />
Amidst the “making” were these activities in Dance Nucleus:<br />
• Observations by and discussions with Jill<br />
• Simultaneous caregiving of my young son<br />
• Contact improvisation jams and classes on a fortnightly basis (also at<br />
RUMAH P7:1SMA)<br />
• Conversations with other artists in-passing<br />
• Studio maintenance work and meals<br />
The “making spree” felt tedious and left me little time to contemplate what<br />
I had made. Conversations with Jill also surfaced more questions to ponder<br />
– what do “agency” and “care” look like, move like, dance like? Is there an underlying<br />
aesthetic to the formats I’d made? What about my practices make me<br />
make the way I make? What about the parents/grown-ups? Do they feel they<br />
have agency and do they feel cared for? (For Jill’s writing about this project,<br />
go to page 95)<br />
Element #5:<br />
Social Choreography<br />
Dance Nucleus’ ELEMENT #5 came around in October 2019, with a focus<br />
on Social Choreography 28 , and became the retreat I needed to step out of<br />
making. Led by artists deufert&plischke from Berlin, we wrote, moved a little,<br />
wrote more, did grown-up versions of show-and-tell, and created, in my view,<br />
rich and intimate multi-modal narratives interweaving the past and present,<br />
memories and desires.<br />
I got to sing “Part of Your World” during ELEMENT (yay), learnt weaving (didn’t<br />
know I needed it), told, listened and read stories (about trees, death, sex)<br />
Watched Daniel take care of the children. Watched the space shift.<br />
During that time, I observed the space shift in Dance Nucleus. deufert&plischke<br />
brought their two children to Dance Nucleus for the residency, so then there<br />
were three (children) at times. We saw them, we heard them and we felt their<br />
presence. They saw us, heard us, and felt our presence too. It was a jam of<br />
sorts – artists, children and families being together in structured and improvised<br />
ways. Sometimes, the space felt relaxed “ah, we know how to be together<br />
and we like being together.” Sometimes, the space felt more tense and<br />
boundaries needed to be acknowledged and mended.<br />
I was like child too, getting carried away in role-playing and singing.<br />
Daniel Kok, artistic director of Dance Nucleus, was caregiver too, tending to<br />
the curiosities and big energy of the children. The children were makers too,<br />
making forts, weapons, photographs and merry.<br />
33 34
Remember the grown-ups, they are there somewhere<br />
It is a trinity - between the children, their grown-ups and us, the artists<br />
The children do not place themselves in our midst<br />
All is relational<br />
Look at the grown-ups in the eyes, sing for them, care for them too<br />
If you can, remember their/our names<br />
Remember the artists, they are among you<br />
They try to do it all, they are late, they are early<br />
They are short, they are tall, they are richer, they are poorer<br />
They have mortgages, they have illness, they have plants, kids or cats<br />
They are kind, they are assholes, they need their naps<br />
Some of them, anyway<br />
Remember dance, dance is here<br />
Dance to Dance?<br />
Don’t write to Dance or about dance<br />
Just because someone tells you to<br />
Who writes to dance,<br />
anyway?<br />
FUSE #4<br />
Remember to relax<br />
Not always and not everywhere<br />
But it is a possible thing to do – to relax<br />
This is my offering – relaxation, as a companion to your struggles,<br />
which are real<br />
You won’t die if you relax<br />
But you might if you don’t<br />
Remember Jill<br />
Remember to write to her<br />
Remember to ask her how she is doing<br />
Remember to not send her too much to read<br />
Coming out of ELEMENT #5, I revisited the idea or sentiment of the “relaxed<br />
aesthetic.” Why am I drawn to it and why does it matter? What is relaxed<br />
– the body, the people, the boundaries, the expectations and/or the environment?<br />
The next iteration of the Practice in the Making Research Project with<br />
Jill will be a continuation of the conversations between her and I, looking<br />
specifically into the “relaxed aesthetic” and how it plays out in a choreographic<br />
format I’m co-making for young dancemakers.<br />
ELEMENT #5 Social Choreography<br />
1. “The improvised dance form is based on the communication between two moving bodies<br />
that are in physical contact and their combined relationship to the physical laws that<br />
govern their motion—gravity, momentum, inertia”- early definition by Steve Paxton and<br />
others, from Contact Quarterly Vol. 5:1, Fall 1979<br />
2. This relaxed aesthetic has been attributed to “recycled Africanist principles” (Brenda Dixon-Gottschild)<br />
and Asian philosophy, such as chance encounters inspired by the I-Ching.<br />
3. https://contactquarterly.com/contact-improvisation/about/index.php<br />
4. A skype discussion convened by Critical Path in Sydney and initiated by dance artist Charemaine<br />
Seet, to share responses to Miguel Gutierrez’s article for BOMB magazine. https://<br />
criticalpath.org.au/program/interchange-festival-2019-charemaine-seet/<br />
5. This talk and panel discussion was moderated by Lee Mun Wai, in conjunction with “The<br />
Roundest Circle,” directed by Eng Kai-Er, Felicia Lim and I, produced by Theatreworks as<br />
part of Eng’s associateship (2018)<br />
6. https://contactquarterly.com/cq/article-gallery/view/how-the-first-rule-brought-metoo-tocontact-improvisation.pdf<br />
7. “Listening” is a term used (somewhat affectionately) by dancers to convey a heightened<br />
sense of awareness and sensing of another dancer, of the space, of themselves, etc, usually<br />
with somatic implications.<br />
8. Some past and current regular organisers, to my knowledge, include Matthew Heys, Li<br />
Yongwei, Eng Kai-Er, Chan Sze-Wei, Felicia Lim, Xie Shangbin, Siang Ding, and myself<br />
9. Lee, N. (2001). Childhood and Society. Growing Up in an Age of Uncertainty. Buckingham,<br />
UK: Open University Press<br />
10. https://www.unicef.org.uk/what-we-do/un-convention-child-rights/<br />
11. Contact Festival Kuala Lumpur has been an annual contact improvisation festival since<br />
2011 https://festival.contactimprovkl.com/2011/index.html<br />
12. Heike Kuhlmann is a dancer, choreographer, teacher and body-worker https://www.<br />
heikekuhlmann.net/<br />
13. Itay Yatuv is a dancer, choreographer, teachers and founder of Contakids. I encountered his<br />
videos online and was introduced to his work by local theatre practitioner Trev Neo http://<br />
www.contakids.com/founder.html<br />
14. Interview with Kathleen Rea, who organises the Toronto Wednesday Contact Jam<br />
15. Burt, R. (2016). Ungoverning Dance: Contemporary European Theatre Dance and the Commons.<br />
Oxford, UK: Oxford University Press<br />
16. Megan Emerson’s Culture of Consent for partner dance communities https://contactimprovconsentculture.com/2018/04/10/stages-of-consent-culture-for-dance-communities/<br />
17. The name “Rolypoly Family” was chosen to reflect the ever-changing nature of movement,<br />
the fun of being topsy-turvy, the evolving and diverse configurations of “family” and the<br />
cross-generational sharing of dance.<br />
18. “First, do not harm” is a Hippocratic oath used in some medical settings. An adaptation of<br />
this is used in the Singapore Medical Council Physician’s Pledge, though its practicality is<br />
debated. I encountered during my stint in social impact consulting.<br />
19. Jill and I were re-acquainted in December 2018, through our work with Superhero Me, an<br />
inclusive arts organisation. I then got to know her as an anthropologist and writer, and<br />
invited her to collaborate on “Practice in the Making”. https://jilljtan.com/<br />
20. https://www.youcannotunsee.com/<br />
21. Other works made outside of Dance Nucleus include Scooter Dance initiated by my son<br />
(made during walks in our neighbourhood) and participatory programmes – Dance Playground,<br />
Dance Jambo and Dance Party (with support from The Artground)<br />
22. This series was partially funded by LearnSG seed grant.<br />
23. The musicians performed as part of Little Creatures by SA and had their baby with them<br />
at every jam session. https://hellolittlecreatures.com/<br />
35 36
FUSE #4<br />
ELEMENT #5 Social Choreography<br />
24. Letters Come Alive went into production with the support of The Artground. It was later<br />
performed there, at The Esplanade’s Octoburst Festival 2019, and in the Jalan Kukoh<br />
neighbourhood with support from NAC’s Got To Move initiative.<br />
25. Say That Again was commissioned by Singapore Management University in 2012, as part<br />
of Code Switch Visual Arts Festival curated by Regina De Rozario and Tang Ling-Nah.<br />
There were several adaptations of the score and the latest adaptation in 2019 was performed<br />
at Kong Hwa School under NAC-AEP.<br />
26. Cheng Herng Yi is a mathematician and performance artist. http://www.herngyi.com/performance.html<br />
27. http://www.barbaradilley.com/<br />
28. “ELEMENT#5: Social Choreography looks at the social dimension of choreography and<br />
reorganises discursive and collaborative processes, as well as dance projects that deal<br />
with social engagement as a critical practice.” Dance Nucleus http://www.dancenucleus.<br />
com/element.html<br />
Faye Lim improvises, facilitates, performs,<br />
dances, makes, and mothers. In her recent<br />
performative works, she explores questions<br />
about the “personal persona” – how does she<br />
show up as herself in the work? How does<br />
she perform her desires, fears, unknowing,<br />
and personal history in improvised performances?<br />
She makes works alone and collaboratively.<br />
Faye can be reached at fminlim@<br />
gmail.com<br />
37 38
da:ns LAB<br />
About<br />
da:ns LAB<br />
2019<br />
da:ns LAB is an annual artist meeting, organised as a collaboration between<br />
Dance Nucleus and the da:ns Festival of the Esplanade Theatres by the Bay in<br />
Singapore. It is a programme to interrogate choreographic practice that began<br />
in 2015. da:ns LAB 2019 is the programme’s 5th edition.<br />
The theme of da:ns LAB 2019 was “Listen to Country”. Responding<br />
to the shifting ground and changing climate - environmental, political, and<br />
economic - many artists in the performing arts have begun to augment their<br />
practices with a sense of urgency. This involves a critical reexamination of<br />
the arts ecology, the role of the arts and artists, and a greater emphasis on a<br />
model of relevance over that of excellence. The verb of the day thus seems<br />
to be ‘to listen’. As well as to speak, issue statements and to take a stand, the<br />
artist who cares also needs to build in listening as a salient ingredient in their<br />
artistic practices. Besides speaking more forcefully and more persuasively,<br />
how can we be better at listening to our communities?<br />
4 international artists were invited to facilitate discussions on a critical<br />
re- examination of the arts ecology, to critically respond to the challenges<br />
faced in their cultural contexts by building platforms, initiatives, and organisations<br />
with their respective milieus alongside their individual artistic projects.<br />
These 4 artists were Jacob Boehme (Melbourne), Paz Ponce (Berlin), Martin<br />
Schick (Fribourg), and Xiao Ke and Zi Han (Shanghai). Our participants were<br />
invited from the region such as Taiwan, Philippines, India, Indonesia and Thailand.<br />
Associate Members Chan Sze Wei and Chloe Chotrani were documentarians<br />
of the entire programme. <strong>FUSE#4</strong> contains excerpts of the full report,<br />
which can be found at Esplanade Theatres by the Bay’s Offstage website.<br />
40
da:ns LAB<br />
Documentarians’ notes<br />
5 th da:ns<br />
LAB: Listen<br />
to Country<br />
We (Sze and Chloe) respond, engage, critique, and archive da:ns LAB 2019:<br />
Listen to Country. Being both dance practitioners, we are participants as well<br />
as witnesses to how the invited artists engage with the participants, an inside<br />
and outside gaze. What kind of collective discussions are activated? How may<br />
they have a ripple effect in our respective practices as cultural workers?<br />
Some notes on the formatting of this archive:<br />
• We have decided to speak/write/archive in first person, to give a more<br />
direct felt sense of the discussions in the room as they happened.<br />
Coming to terms with the impossibility of being purely objective, we<br />
take in our subjectivity as a place of power as artists and archivers in<br />
this role.<br />
• Chloe has responded to Day 1 and Day 3, while Sze has responded to<br />
Day 2 and Day 4.<br />
• You will find sections of verbatim transcription within the archive, to<br />
bring in the actual voices of people and to avoid any overriding of<br />
our own perspectives, which can lead to the risk of tainting over the<br />
original language and tone spoken on the day itself.<br />
Chloe Chotrani and Chan Sze Wei<br />
42
da:ns LAB<br />
Day One<br />
As I write this, the Singapore skyline is hazy from the neighboring forest fires.<br />
A reminder of the call of the climate crisis. The haze returns every year and<br />
treated is treated society in Singapore as a normal part of the weather. All<br />
conversations at this point are interwoven to our ecology. This year’s da:ns<br />
LAB theme Listen to Country brings questions about our relationship to land.<br />
What is our place in relationship to the land we live on? What does it mean to<br />
listen to the land? What can we do to respond to the call of the land? Are we<br />
willing to listen?<br />
On the indio genius,<br />
I quote Kidlat Tahimik, National Artist and Father of Philippine Independent<br />
Cinema, whose works critique the division of globalization, capitalism, and<br />
tradition. Kidlat coined the term indio genius of people who identify with indigenous<br />
values, but are not from a direct indigenous ancestral lineage. Indio<br />
genius—I find to be a good framework of indigenous intervention within a<br />
contemporary content to read the engagement with the work of Jacob on our<br />
first day at da:ns LAB.<br />
Jacob Boehme is a Melbourne-born and based artist of Aborignal heritage,<br />
from the Narangga (Yorke Peninsula) and Kaurna (Adelaide Plains) nations<br />
of South Australia. Jacob is the founding Creative Director of YIRRAM-<br />
BOI First Nations Arts Festival 2017.<br />
Jacob introduced himself by sharing his ancestral lineages. His work<br />
in Australia fills the gap created through colonial indigenous erasure – of<br />
language, of people, of memory. As a young actor and trouble- maker at the<br />
age of 13, a social worker put him into a theatre class instead of juvenile detention,<br />
which led him to study dance at the Aboriginal Island Dance College<br />
in Sydney, where he learned from Aboriginal elders and where Jacob adapted<br />
pre-colonial performance models of interdisciplinary song and story-telling.<br />
Of which, one of these models was shared and practiced with us in his workshop.<br />
He also generously gave the participants the opportunity to take this<br />
model and share it with others in our own contexts.<br />
In the South of Australia, the erasure by colonization was heavier and<br />
absence of culture more felt, as compared to the North where there is a<br />
stronger presence of Aboriginal historical narratives and songs due to slower<br />
colonization. In the South, banning and censorship of song and dance led to<br />
Aboriginal communities continuing their ceremonial practices in secret. Jacob<br />
initiated the YIRRAMBOI festival for the revival and reclaiming of cultural<br />
practice, pride, ceremonies, and connection to country.<br />
Jacob’s presentation leads me to question: Jacob comes from an indigenous<br />
lineage, which gives him the authority to reclaim indigenous narratives,<br />
but how about everyone else? There is risk in cultural appropriation,<br />
especially when it comes to the indigenous. How does one build a holistic<br />
46
elationship with a community where art can be an expressive medium to<br />
mutually benefit both the artist and the community?<br />
On country as oral histories and memories of ancestors,<br />
As the conversation shifts into remembering stories told by our grandparents,<br />
it raised provocations, frictions, tensions, and further questions within a Singaporean<br />
context. Interestingly, this sharply changes the direction and perspective<br />
of Jacob’s original intentions, which was to have a second movement<br />
exercise based on stories of our ancestors. We ended up instead in a heated<br />
conversation about voluntary amnesia and trauma within familial ties.<br />
Cui Yin, Loo Zihan, Sze and Nabilah speak about how in Singapore,<br />
family storytelling is not a usual mode of connection. The older generations<br />
were determined to forget trauma so as to move on. Questions were raised<br />
on how to expand the notion of kinship beyond genetic ancestry? Here is<br />
how the discussion went:<br />
Jacob: If we go with the notion of country as a commitment to family,<br />
those that have walked before us, without them we wouldn’t be here. It<br />
is through those ancestors that have given us the opportunities today.<br />
This is where I’d like to shift the focus into a movement exercise. I was<br />
wondering, if we could do two more memory exercises and apply it to<br />
the choreographic technique. Think of a story that you have been told by<br />
a grandparent of ancestors you don’t know.<br />
Cui: That doesn’t exist.<br />
FUSE #4<br />
Jacob: Your grandmother has never spoken about her mothers and elders?<br />
Cui: My grandmother speaks a different language.<br />
Loo Zihan: Their dialect is different from our dialect.<br />
Jacob: Is there any story you have heard from the older generations?<br />
Whom you have never met?<br />
Zihan shared that for the older generations, there was a deliberate willing<br />
of self to forget due to the trauma of the past, poverty, migration, violence,<br />
and war. Shawn questions the room on how we can expand to think beyond<br />
genetic ancestry?<br />
Aparna: I was thinking how much of culture is passed through stories,<br />
da:ns LAB<br />
which is one way. It is only in the mid-nineteenth century where there is<br />
the homogenization of how the world is transformed. If we are talking<br />
about migration that has happened over half a millennium, there is cultural<br />
continuity, though not necessarily through the passing of stories…<br />
I feel there is something about different ways of passing on values. Some<br />
of which are verbal, some are different forms of encouraging different<br />
forms of behavior. Here as a dance space, there is a lot of embodiment<br />
and transfer of histories.<br />
Chloe: I feel for many of us here that blood kinship is a source of estrangement<br />
and rejection, and so you don’t go there as a source of<br />
healing, because it is the source of trauma. Your sense of family, story,<br />
history, then comes from other sources, or ideally, inside. Perhaps, you’ll<br />
find a rhythm, or dance, or song, where you find a source of home. I am<br />
curious about ways we can look beyond a racial boundary.<br />
Jacob: It is not beyond your blood, it is in your blood. Your DNA memory,<br />
every two generations, it tracks back. When you do come across songs,<br />
or rhythms, or something that feels familiar to you. DNA memory is going<br />
two generations plus two generations plus two generations back. It is<br />
already in your body, that’s why you remember. It is already in us.<br />
Nabilah continues to share on how she finds freedom in being able to<br />
re-make our own myths, finding a strength of being present, rather than<br />
digging into family trauma. While Zihan shares his resistance to a genetic<br />
determinism of who we are, a narrative that has been woven, spun, used,<br />
and inflected as a weapon to discipline Singaporeans. Shawn shares that in<br />
trauma discourse, it is not just genetics that one inherits, but also how the<br />
environment changes the genetic expression. I think the understanding of<br />
genetic inheritance of trauma needs to be contextualized. Sze also shares<br />
how remembering and identifying with a culture that is an oppressing majority<br />
brings upon cultural guilt.<br />
Paz: When a nation state works based on geography there is a consensus<br />
of forgetting. From that point zero of the collective decision of when<br />
one is a country, things happen very fast, people consciously eliminate<br />
where they come from because its more ‘efficient’ to move forward.<br />
Cui: I don’t care about reconciliation or lost things along the way. But,<br />
I know that I have been programmed to a culture that has cut me blind<br />
and deaf to many people and their experiences because of the nature<br />
of my identified existence as Chinese. I feel that, maybe it is not about<br />
listening to country, but thinking about how your country is where<br />
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you are listening to. Maybe those who are listening should be listening<br />
to those that are subjugated. For that is how I inhabit the present<br />
situation in Singapore. There is no such thing as Chinese, that word is<br />
a fake word. The concept of Chinese-ness is of a soujourner, of being<br />
diasporic, of being multiplicities. In and of that, then for what? The label<br />
is just a demographic label. The label I have been given has caused a<br />
lot of unnecessary harm. That harm is what I should be listening to,<br />
rather than to focus on what came before me.<br />
On country as land/ecology,<br />
Jacob shifts the conversation away from country being something to with<br />
your blood or culture to country being environment and ecology. What is your<br />
relationship to that? What is the position of responsibility to ecology and<br />
environment? What are people's feelings on how that plays in your practice?<br />
Preethi: In India to find unbuilt land is almost impossible because the<br />
population is increasing. In the last few years, a group of us have been<br />
occupying open spaces. How do you be in these open spaces? How do<br />
you inhabit those places? These are spaces where our thinking is starting<br />
to develop. Taking action upon open spaces. There was such an urgency<br />
that some of us bought land, so that nothing could be built on it.<br />
Sze: I have a strong sense that the local environmental context of Singapore<br />
and its situation as a confluence of things is a context of transformation<br />
over time. And, I try to think about transformations at the time<br />
of the ocean, not in the time of human life. In the time of the horseshoe<br />
crab which has retained its inherent genetic makeup, and how it has not<br />
needed to change in a million years. With that project, I work with things<br />
that come to these shores, to look at that transformation and how those<br />
things have been reclaimed by the sea. It is also a connecting to the<br />
sense that migration, say of my grandparents, is only a small scheme of<br />
the larger changing or non-changing patterns.<br />
da:ns LAB<br />
Amin: Before this talk about indigeneity, the idea of land was important,<br />
that allowed me to reflect upon traditional ideas with nature pre-Islam.<br />
Understanding of the wind in itself as a way to describe modes of being<br />
and understanding. And, nature was a way of looking at the life or<br />
understanding life of Malay people before Islam. After Islam, it became<br />
quite a sanitized way of looking. A lot of training in traditional dance it<br />
was mostly from nature, how soil works, and returning back to the land.<br />
Jacob: In order for us to go forward ecologically and environmentally,<br />
I do think it is important that we consult with as many indigenous<br />
communities around the world as possible, who have spent long periods<br />
of time and managed them pristinely; until the coming of the<br />
industrial revolution and after the industrial revolution. We need to<br />
start listening to those that have been listening to country for a long<br />
time in order to go back to the land renewal. Because unfortunately,<br />
we have fucked it.<br />
We close the day by having a conversation on the current fellowship that Jacob<br />
is under for the next two years. Where Jacob has the opportunity to seek<br />
alternative business models based on indigenous cultures around the world.<br />
To re-seek for ideas of the art market that is more focused on cultivating craft<br />
rather than selling performance as product. Which leaves us with room for<br />
actual on the grounds, possibilities.<br />
We did not end up doing the initial movement exercises that Jacob had<br />
planned. There is no conclusion. There are no answers. There cannot be answers<br />
in four days. This conversation is too complex to unpack in a workshop<br />
or two. However, we did arrive somewhere. Ideas surrounding the urban-indio,<br />
the notion of country beyond nation-state borders, country as ecology<br />
and environment, listening to people that listen to country, listening to those<br />
that are subjugated, as a way to listen to country, and a myriad of layers that<br />
each can unpack in one’s own way.<br />
Chloe: I work with soil and I think my hands in contact with the earth is a<br />
way to listen to country. The way information is being passed can also be<br />
ephemeral in this way, the insects that come by, the dragon flies, monitor<br />
lizards, frogs, and all of that translates into my work as an artist. That is<br />
one way to listen to country, to listen to nature. I feel one way to break<br />
the illusion of separation of man and nature is through plant medicines.<br />
I feel it is so deeply profound, it can be a re-wiring of our cells and neuropaths,<br />
that is also another way to listen.<br />
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da:ns LAB<br />
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“I find that it’s hard for my body to dance. Dance is a luxury for me. Now<br />
I’m trying to find new ways to understand what is dance.”<br />
– Xiao Ke (in her day 1 introduction)<br />
Day Two<br />
On dancing in public space,<br />
Republic of Dance was based on the daily public square dances common in<br />
cities across China, danced by older folks. XK x ZH mention that they initiated<br />
this project after being asked frequently about “China’s contemporary dance”,<br />
leading them to seek out dances danced by everyday Chinese people. XK x ZH<br />
approached this with the following questions: Is public square dance different<br />
in various cities? How do public square dances change Chinese society? What<br />
is the body memory of mainland Chinese? It was also a way for Xiao Ke to connect<br />
with her parents’ generation, whom she previously did not identify much<br />
with as they had different lifestyles and what she perceived as bad manners<br />
(e.g. speaking excessively loudly).<br />
XK x ZH identified distinctive elements in the public square dances which<br />
they related to Chinese body memory: poses with the Little Red Book and<br />
positions influenced by Maoist Moral Operas, pauses for photography, and a<br />
unique concept of the use of music which was not count-based. They also<br />
observed that the public square dance groups generated their own forms of<br />
community and communication, with their own groups using online forums.<br />
They noted that body memory lingers, even though China changes very<br />
fast. These memories influenced a whole generation, but wondered how a<br />
younger generation understands this?<br />
Public square dancing also says something about how Chinese use<br />
public space. Despite overseas impressions of control in communist country,<br />
Chinese people use public space a lot and don’t care what others think. The<br />
dancing was an important expression of happiness for a generation with<br />
painful memories.<br />
On censorship,<br />
XK x ZH’s instant theatre initiative in Shanghai Too late/NIAO NIAO Festival/<br />
Instant Theatre was created to circumvent the Chinese censorship process.<br />
They created their own inflatable theatre and festival to support independent<br />
young artists and show their own work. Through an open call they assembled<br />
30 performing artists and amateurs and together created a work called Too<br />
Late. They later brought the Instant Theatre to Penang but regretted it because<br />
it was so hot!<br />
The context for Too Late was that XK x ZH had several shows for the<br />
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da:ns LAB<br />
Top: Republic of Dance. Image courtesy of Xiao Ke x Zi Han<br />
Bottom: Republic of Dance. Text in Chinese: “If I dance fast enough, loneliness cannot catch<br />
me”. Image courtesy of Xiao Ke x Zi Han<br />
theatre censored prior to this. They sensed that the censors’ objections were<br />
arbitrary, and were frustrated with the negotiations to modify their shows. It<br />
was also difficult to get approval for a theatre in a public space. They circumvented<br />
this by collaborating with the West Bund festival in Shanghai, who<br />
didn’t bring XK x ZH to the censors’ meeting. They had an agreement that<br />
they would not say that XK x ZH’s events were a performance. Instead, they<br />
hosted “free workshops”.<br />
Xiao Ke feels that it isn’t so hard to figure out how to navigate censorship<br />
in China. She refuses to stop working because of self-censorship<br />
– which is more powerful than government censorship. So they choose<br />
to circumvent the censorship process and work with little resources, even<br />
though if one is happy to negotiate, one can get huge funding and space.<br />
Xuemei shares about Drama Box’s inflatable theatre the Goli (marble),<br />
created to address the aesthetics of community theatre in a different space.<br />
It is a challenge to maintain and repair the structure, while the ambiguity<br />
of ownership of public space makes licensing tricky. The porosity of public<br />
spaces also creates the requirement that all content performed in the Goli<br />
needs to achieve a “G” rating because you can’t control who will accidentally<br />
encounter your work and feel offended. The company realised that the redefinition<br />
of space was becoming something interesting in itself.<br />
Xuemei describes a sense that the censors are constantly trying to catch<br />
up with artists. Cui Yin notes that even talks and buskers in Singapore require<br />
licenses. Xiao Ke responds that Singapore seems to be a game where<br />
it is hard to imagine anyone breaking the law – unlike China where artists in<br />
big cities still have this possibility. Zihan and Kai respond that there are still<br />
situations where Singapore artists can avoid regulation, such as sharing in<br />
private events, and informal practices such as those in the Esplanade underpass<br />
where participants are presumably ignorant of licensing requirements<br />
and do not feel a need to self censor. Zihan feels relief that the censors seem<br />
to be catching up rather than running ahead, in contrast to the 90s when<br />
performance artists were seen as a security threat. The censors had tried to<br />
run ahead of artists and measures become disproportionate.<br />
Xiao Ke and Henry mention the censorship of artists in Taiwan and Macau<br />
because of their participation in the Sunflower Revolution. Yikai shares<br />
about the performance Provisional Alliance in the Taipei Arts Festival. A variety<br />
of activists, artists and politicians had been invited as performers for<br />
a work about decision making in government. The involvement of political<br />
candidates was perceived as biased and there was pressure from the press,<br />
mayor and venue to cancel the show or remove some participants. The artists<br />
were able to proceed with a modified script, because they had the support<br />
of their venue, and in Taiwan artists won’t be stopped if they really want to<br />
do something.<br />
Zi Han recalls that Republic of Dance was censored when it was sched-<br />
55 56
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da:ns LAB<br />
Miniascape. Image courtesy of Xiao Ke x Zi Han<br />
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da:ns LAB<br />
uled at the Shanghai Power Station, a government contemporary arts museum.<br />
However the institution also played the important role of protecting the<br />
artist. The performance proceeded informally un-ticketed and by invitation,<br />
and the censored text “cultural revolution” was instead covered with<br />
beeps and blacked out subtitles. In his opinion, this made that part of the<br />
performance even stronger.<br />
On Monopoly!<br />
The afternoon session is dedicated to a game of monopoly designed by XK x<br />
ZH, which they couch as a way to “complain constructively” and have exchanges<br />
about different independent artists’ and curators’ contexts and dilemmas.<br />
On being independent,<br />
XK x ZH admit that they “cancelled” the cash element in the game because<br />
it became problematic to talk about buying opportunities or festivals. Their<br />
board design reflects a basic map of the art environment that they work in and<br />
is only one system in which to think about art and independent practice. Cui<br />
Yin points out that the origin of Monopoly was not to celebrate capitalism<br />
but to encourage players to think about the benefits of a non-capitalist system<br />
and players had an option to veto the rules of a monopolistic system.<br />
Preethi talks about how we can develop spaces for dialogue where a<br />
work is not only judged by number of tickets sold. Building dialogue with the<br />
public, media and people across many fields is crucial in a place of ruptured<br />
history, without ready-made discourse. It is also important to engage peers to<br />
look at each others’ work and push in directions that you wouldn't normally<br />
go yourself. Many artists in Chennai are disappointed that being articulate<br />
in English and the language of contemporary arts has become so crucial to<br />
any sense of value, but there was a recent move to develop discussion of<br />
concepts and abstract ideas in regional languages.<br />
Daniel suggests that the paradigms that keep dancers trapped are: seeing<br />
dance as a visual and technical practice, emphasis on festivals and making<br />
shows. What if dance practice doesn’t mean being alongside other disciplines,<br />
but the ability to think about an expanded ecology? In a global<br />
context of falling audience numbers and funding cuts, co-production is only<br />
a stopgap measure. The onus is on the independent artist to think creatively<br />
about other ways of engaging public rather than creating more shows to<br />
jam into an already failing market system. The latest Arts Sector plan is an<br />
opportunity for Singapore independents to reimagine ourselves and reframe<br />
ourselves to the National Arts Council.<br />
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On Interdependence,<br />
da:ns LAB<br />
Cui Yin states that she is averse to the word “independent”, which assumes<br />
a dichotomy and separation from institutions and authority. That perspective<br />
dehumanises people who work in institutions and those who accept support<br />
from them. Her own interest is more about how to create the conditions for<br />
creating and experiencing art, working collectively and interdependently.<br />
She is interested in what other languages of value we are creating; giving<br />
each other a language of meaningfulness that can’t be translated into cash.<br />
To assume markets are neoliberal is to also ignore the value of stallholders in<br />
markets and public squares that are also a form of community.<br />
Xiao Ke responds that at a basic level for her and Zi Han, the basic<br />
premise is to try and be financially independent. There is “big funding” available<br />
in China, but 100% of the granting foundations are organisations they<br />
do not trust. As independents they have the power to decide to do or not<br />
do, and try to separate money from their work. Being independent in China<br />
is also about collaboration, and a perspective of building an ecology and an<br />
environment for art. Initiatives such as the NIAO NIAO festival and the iPAN-<br />
DA forum are XK x ZH’s attempts to build possibilities for a new arts ecology<br />
without funding. Their work Darling Hurt (Rainbow) where Xiao Ke walked<br />
across Shanghai with a clothes rack - engaged audience in a different way<br />
from conventional performance.<br />
To Loo Zihan, “independent” means that you are flexible to get resources<br />
from everywhere but you have very strong principles, determining what<br />
you do and don’t want to get. You have to take care of yourself.<br />
Yikai speaks about Thinker’s Theatre, his independent venue, and Tua<br />
Tiu Tiann International Festival of the Arts, an independent festival. He agrees<br />
that being independent is about having more flexibility in time and creativities.<br />
Young producers today in Taiwan are starting to think that it isn’t necessary<br />
to go into an institution to get resources. The strength of being independent<br />
is in knowing what resources one has. Not everything is about money.<br />
Sekar says that in Solo, she is focused on activating a next generation of<br />
choreographers after Eko Supriyanto. There is a need for a mutually supporting<br />
ecosystem of independent art workers to encourage and support young<br />
artists and their practice, and help develop their ability to talk about their<br />
work. For example, there is Melati Suryodamo’s programme Onstage, which<br />
invites young artists to create new work and be articulate about their work.<br />
Paz says that in Germany, visual arts independents are those not represented<br />
by a gallery - trading support for some loss of independence. In performing<br />
arts, independents are those not from state sponsored companies.<br />
KC notes that independent visual artists have the supporting infrastructure of<br />
the arts market system, that provides opportunities to showcase your work<br />
more frequently than perhaps an independent dance maker would. Jacob describes<br />
the Australian context where independents were facing a difficult situation<br />
with massive arts funding cuts removing the 40% funding allocated to<br />
small and medium organisations who had collaborated with the independent<br />
sector. The demands for not-for-profit arts organisations to follow a profit<br />
imperative are set up to fail.<br />
Yi-Kai appreciates that we addressed how independent artists navigate<br />
the landscape. It resonates with his own experience as an independent practitioner<br />
as Director of The Thinkers’ Theatre Taipei, a small venue founded by<br />
arts managers and producers in 2013 when there were few spaces for independents.<br />
The theatre selects 4-5 artists to support and promote annually.<br />
The Tua Tiu Tiann International Festival of the Arts is a street performance<br />
festival started to bring together local independents and to benefit businesses<br />
in their area, building on a history of social movements and arts in the<br />
district. The festival opts to take only 30% government funding and raise the<br />
rest from private companies, rather than 80% government funding with the<br />
condition that they have to follow government policies. That situation made<br />
Yikai realise the importance of being independent.<br />
Daniel asks how dance address the social dimension of itself in an<br />
aesthetic sense? Must dance always be needing to engage outward groups?<br />
Must the artist always be burdened with extraneous concerns?<br />
Kai responds to XK x ZH’s day by singing the Soviet anthem.<br />
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Day Three<br />
This day was quite different from the rest of the other three days of the da:ns<br />
LAB programme. It was also led by an artist facilitator, Martin Schick, but the<br />
format of the workshop itself was an experiment because he chose to try out<br />
a practice of facilitation without being in Singapore. The first half of the day<br />
is conducted via an embodied representative - Norhaizad Adam, who stands<br />
in front of the room as a presenter and relays Martin’s speech as received on<br />
a bluetooth earphone. The second half of the day is conducted by Martin via<br />
direct video link.<br />
On distant teaching,<br />
“Martin’s reason to not be here is deliberate. He is looking at how to work differently<br />
after travelling extensively and running an arts centre in Switzerland. He<br />
has decided to change radically how he works and collaborates. He proposed<br />
not to be here but experiment with how to conduct activities with us, to try to<br />
see how to be close to us without having to be physically here. How to take<br />
care of ourselves - travel - impact on environment and own body, and losing<br />
contact with community around you. If you look at time and physical abilities as<br />
a resource or opportunity cost, then you can’t be flying around all the time. But<br />
to build international relationships is crucial to many artists’ way of working<br />
today. How then can we find a way to be in close communication, without<br />
constant travel?” – Daniel Kok, Curator<br />
On privilege and not-travelling,<br />
Susan notes that it has become fashionable to talk about the difficulty of deciding<br />
to create a way of life of not travelling and the dilemma of wanting to<br />
be a global artist. For example, Jerome Bel. She asks Martin to elaborate on<br />
the obstacles, and quality of work arising from this practice and the notion of<br />
the hybrid. Loo Zihan asks whose bodies can afford not to travel and who can<br />
make the choice and agency to do so.<br />
Martin-Norhaizad: We don’t know yet. This is something new for us.<br />
We are reacting without knowing where we are going. That makes it very<br />
performative and experimental, without saying how it has to be. There<br />
are many failures. There are no small answers for small questions. [Not<br />
travelling as an artist] is a practice that for many years practiced by mostly<br />
western artists. Something that we cannot say everyone should do, not<br />
everyone was doing it before. The more we talk about it the more we get<br />
into a trap. It is interesting to get into a trap so we can learn something<br />
about it.<br />
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da:ns LAB<br />
On failure,<br />
Martin-Norhaizad: Hopefully what we’re doing today turns out as a big<br />
failure.<br />
Kai in a whisper to the microphone: Hi martin, I’m impressed that you<br />
didn’t show up. It’s the most unprofessional thing I have ever seen. I’m<br />
interested in ways of becoming less professional because it is a way<br />
of fulfilling needs that are not met in professional theatre settings.<br />
One unprofessional thing I’m interested in currently is having sex at rehearsals.<br />
I wonder if you ever consider having sex by proxy? Do you<br />
think it’s one microsystem that’s interesting to create?<br />
On unlearning,<br />
To questions from Susan about the process of unlearning and the intentions<br />
behind the architecture of the space, Martin elaborates that unlearning is<br />
about slowing down and being less in the productive mode (therefore sleeping<br />
boxes), and deep learning that takes place when one had experiences over a<br />
longer time. Architecture-wise, sleeping was allocated the same importance<br />
and space as the toilet and benches - a Corbusier-like approach to a minimal<br />
or perfect size.<br />
Daniel comments that the Unlearning Centre offers a space to question<br />
and ameliorate social practices at the micro level and the self. He wonders<br />
if the unlearning practices at the individual level could also question the<br />
foundations of society and mobilise people in bigger ways, as an act of<br />
resistance. Martin responds that one point of unlearning is to reduce the<br />
efficacity of the production mode and raise consciousness of what we are<br />
doing right now and what those practices lead to.<br />
Chloe asks how unlearning can apply within local context, and Aparna<br />
noted that the unlearning exercises might be more useful in systems and for<br />
individuals not used to constantly unlearning and rehabituating as artists do.<br />
Martin responded that he had presented his approach to unlearning, but did<br />
not intend to explain to us what unlearning was. Preethi comments that unlearning<br />
was a concept present in many histories and parts of the world. We<br />
were very aware that we were listening to the unpacking of a whole system.<br />
Exercising unlearning,<br />
Martin invites participants to propose habits they had observed that they<br />
would like to unlearn. Examples range from conventions of how we dress and<br />
Bottom: Image courtesy of BlueFactory<br />
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da:ns LAB<br />
groom ourselves, how we organise our meals and schedules around meals,<br />
apologising for our bodily presence, apologising for an unpronounceable<br />
name, politeness, trying to save situations, thinking in silos, how to love.<br />
After the unlearning activity, Martin shows a video of a Body Weather<br />
performance with farm animals that was respectful of their presence and<br />
input. He leads the group to practice this approach by selecting an object or<br />
machine in the room and scanning it visually then responding in movement, to<br />
test our relationship with objects and devices, so as to be outside ourselves.<br />
On scanning and seeing,<br />
Bernice notes that during the “scanning” exercise, she was trying to not see<br />
other people and trying out not wanting to be seen, so that the movement<br />
would not be about what it looks like from the outside. Susan is interested<br />
in how the scanning could go beyond surface and engage different levels<br />
of seeing. Chloe reflects on the attention to materiality in the scanning exercise,<br />
as material objects were already very privileged and that we needed<br />
to deprioritise materiality and its vicious cycle so that we could look deeper.<br />
Martin responds that he will revisit whether “scanning” is the most appropriate<br />
word.<br />
Daniel asks if role-playing instead of speaking as ourselves can allow<br />
us to suspend judgement. Kai responds that she understands that speaking<br />
in public is already performing, and that she tested what she was saying by<br />
saying it. Aparna appreciates Martin’s call to not be so judgmental about<br />
what’s being offered. Referring to the “scanning” exercise, she related it to<br />
her traditional practice where one regularly observes and borrows from the<br />
natural and animal world - a deep, complex and valuable practice.<br />
Jacob highlights traditional societies’ methodologies in coexisting with<br />
the environment that might address the climate crisis and social-political crises<br />
led to by neoliberalism and industrialist history. KC is interested in how<br />
to follow up on da:ns LAB so as to make a material change in how we work,<br />
and strategies that will allow the change to have a multiplier effect.<br />
Kai asks how we know when we have listened, and whether hearing<br />
something uncomfortable makes one listen deeper, and potentially change<br />
one’s views.<br />
Top: Image courtesy of Martin Schick Bottom: Image courtesy of BlueFactory<br />
Respondents:<br />
Shawn invites us to dwell on the word “failure” and to be careful about<br />
how we use the word. How do we situate failure as a practice? Failure<br />
of what, in what context, unlearning in what context? Judith Halberstam’s<br />
Queer Art of Failure describes a strategy that queers the normative logics<br />
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of society, where failure is an important way of life for queerness. Failure is<br />
also tied to promise. If there is no promise, there is no failure. What then<br />
is the risk? He also notes how words have become very important for us, our<br />
particular way of life, our history, asks how we can listen and respond to that.<br />
If nothing is undone or unlearned, maybe you’re not listening but projecting<br />
beliefs. Maybe you’re not listening carefully enough. The first two days were<br />
collectively intense, with a subtle language forming through listening, recognition,<br />
and resonance. How could we extend those relations, even if one was<br />
participating remotely?<br />
Henry notes that the extent of unlearning depends on careful listening,<br />
and that listening, especially to the body, takes a longer time. Returning to<br />
issues of rights and access and privilege are linked to the term “independent”<br />
discussed on Day 2, Henry recognises the privilege of our experience, our<br />
CVs, language capacities, and our network that allows us to be here. He asks<br />
how one could participate remotely and “channel” ourselves to learn? He<br />
sees that Martin is searching for a new perspective on practice, and feedback<br />
on conventions of an arts industry that he cannot escape. He questions what<br />
is missing in the remote interface, and asks Martin if he considers this day a<br />
failure or success.<br />
In response, Martin says that “risk is never a failure.” Although the<br />
situation was uncomfortable, the group was getting closer in what we are<br />
reflecting about. Sharing similar backgrounds and wishes creates a common<br />
mental space. “Maybe the complicated situation is the teacher, especially<br />
when we have to find ways to get out of the situation.” He notes that he is<br />
listening much more carefully to what the participants are saying, because of<br />
the situation. “What I get from you is very fragile; I get less but I treat it with<br />
more care to get something out of it.”<br />
Intimacy in distance will be necessary in the near future when we have<br />
to change our practices. “If I can feel disgust and boredom from a distance,<br />
I should also be able to feel intimacy. Intimacy or sex appears as a topic in<br />
the distance.”<br />
He also admits that he has attempted to unlearn a desire to please and<br />
fulfil participants’ expectations. He recognises that “this also costs something.”<br />
On inclusivity,<br />
Cui Yin recognises the frustrations of the day, but shares that she began<br />
to see this as a rehearsal for inclusivity. “We prioritise being able to be<br />
somewhere so much that it centralises resources. We focus on gathering to<br />
be a way of including, or to get something done. What if to decentralise is<br />
to allow us to include more people, more languages, and to “unconference”<br />
ourselves? What might this change in my practice as a producer?” Daniel<br />
da:ns LAB<br />
adds that Martin’s not flying to Singapore has allowed Dance Nucleus to<br />
stretch the budget to invite more regional artists to attend da:ns LAB.<br />
Sze’s thoughts on day three<br />
In retrospect I found this day quite energising, and observed this in the group<br />
as well. The unfamiliarity of the situation prompted some immediate scepticism,<br />
but that in turn surfaced questions about expectations and the conventions<br />
of engagement between artists, the conventions of being engaged<br />
to present one’s practice, the politics of pedagogy vs participation,<br />
questions about the economics of privilege regarding the choice of not<br />
travelling, and the inherited subtext of colonisation that cannot help but present<br />
itself when a white body speaks to an audience of primarily yellow and<br />
brown people. My sense was that the engagement that arose created new<br />
connections among the participants, and a heightened state of reflexivity<br />
and awareness of micropolitics. This day also made me revisit my own<br />
assumptions about rehearsal process and experimentation. I was surprised<br />
by the resistance I felt to Martin’s presentation; my personal objection was<br />
that it seemed ill-prepared in technical terms and superficial in content - perhaps<br />
trying to cover too much ground in too short a time. I recall nodding<br />
when Martin responds “Hopefully what we’re doing today turns out as a big<br />
failure.” My self-image is that I am an advocate for and practitioner of live<br />
improvisation. Negotiation of the unexpected, sometimes with difficulty, is an<br />
artistic practice in itself and I think one of the ultimate forms of being in the<br />
moment. I resonated at the theoretical level with Martin’s comments on how<br />
improvisation and liveness in performance is one way of resisting the economics<br />
of performance making and resources required for rehearsals.<br />
Yet I found this difficult to reconcile with the heightened performativity<br />
of the clearly prepared text of the lecture-performance of Norhaizad-as-Martin.<br />
I realise I am quite bound to the conventions of performances (including<br />
improvised ones) needing to be prepared, and expecting them to be good.<br />
Was the lack of technical rehearsal for the mic set ups a demonstration of<br />
resistance to economic structures, or was it just lack of planning? Was the<br />
unmanifested desire to allow Norhaized to be an equal speaking voice in the<br />
hybrid due to a dedication to immediacy, or a lack of effort to pre-engage<br />
with Norhaizad the artist and his practice and solicit his contributions to the<br />
lecture content? I also realise that the “judgey” attitudes among participants<br />
was compounded by our lack of familiarity with Martin. Things may have been<br />
quite different if he had in some way participated in the preceding two days,<br />
and if we had already had a sense of his personality and vulnerability as a<br />
fellow participant.<br />
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da:ns LAB<br />
Day Four<br />
The fourth and last day was facilitated by Paz Ponce, a Berlin-based independent<br />
curator & arts educator. She shared the fragilities and journey of Agora<br />
Collective, a Berlin-based Center for Collaborative Practice, speaking<br />
with eloquence, poetry, and speed. Similarly, her tasks for us consisted of<br />
groupings to brainstorm and discuss the place of independent practitioners,<br />
collective efforts within artistic communities, and international collaborations.<br />
Leading into a series of tasks that felt somewhat irrational yet meaningful.<br />
Such as, taking a nap for 20 minutes, then having a conversation either on the<br />
phone or in person, then, somehow, it ended in a collective massage chain.<br />
We also gladly disrupted a public space. We went to the underpass area<br />
of Esplanade to have a series of walking conversations of specific memories<br />
that we have, in relationship to the skills we value in ourselves. We had to<br />
repeat back our partners’ stories, which was a good listening practice. This<br />
exercise felt performative. We then had to write these stories, and compiled<br />
all of them in an ocean of collected memories. From these pieces of paper,<br />
we re-read our memories, written by others that we had a conversation with,<br />
and we selected snippets to create a carpet on the floor of the Esplanade<br />
Annexe. At this point, we were exhausted. It turned out that this was one of<br />
Paz’s intentions: to take us to a space of new ideas. Paz offered a multitude<br />
of little ideas throughout the day, one thing leaking into the next. No grand<br />
ideas of how to work, how to converse, or how to create. Only a series of<br />
suggestions, for us to take, or leave.<br />
On artistic solidarity,<br />
Agora means now, in Portuguese, the language of its Brazilian founders and<br />
also coincidentally, in Greek, Agora is the place for encounters and exchange,<br />
the market-place. Agora´s focus has ranged from food and hosting practices,<br />
co-working spaces, event series, workshops, and programming, as well as with<br />
a strong take on visual and performing arts. The four pillars of Agora, considered<br />
to be essential values that come together in hybrid programming to<br />
express Agora’s core value of artistic solidarity. The pillars also determined the<br />
function of the respective floors of the Mittelweg building.<br />
1. Nourishment (food)<br />
2. Experimentation (art)<br />
3. Production (work)<br />
4. Education (learn)<br />
Questions that the Agora founders worked with: How can we make a community<br />
in Berlin? How do you develop an architecture of encounters? Possibilities<br />
of people to interact?<br />
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FUSE #4<br />
da:ns LAB<br />
She then shares about the significance of the physicality of a space. How one<br />
response to the way the building is structured, to the “skin” of the rooms,<br />
the definition of the floors, and how that cultivates an organic growth.<br />
Agora has inhabited different spaces. From 2011-2016/17 they were based<br />
in a five-story historic former factory building in Mittelweg, and then from<br />
2017-2019 in the upper and then lower floors of a large industrial warehouse<br />
in Rollberg. Both locations were in Central/South Berlin in Neukölln, a rapidly<br />
gentrifying neighbourhood. She acknowledged that artists too have contributed<br />
to that gentrification. The initial move to the expanded space in Rollberg<br />
prompted the addition of a fifth and missing pillar Play/Move which became<br />
the first dance house for Neukölln. They also planned for an extensive complex<br />
of 26 artist studios. The growth of Agora came in forms of highlighting<br />
sustainability structures which dealt with the binary of a business model and<br />
a non-for-profit structure. With the insistence of trans-disciplinary practices<br />
through their four pillars, the collective produced: a co-working space, an<br />
event series, workshops and programming, community dinners, production<br />
and experimentation, education, a garden. The discursive emphasis was on:<br />
processuality, experimentation, collaboration, interdisciplinary, participation,<br />
community-driven, critical engagement, and artistic solidarity.<br />
On exhaustion and exuberance,<br />
Throughout the years, Agora would review ways of collectively approaching<br />
work through vast curriculums of artists working collaboratively and using art<br />
as a relational tool.<br />
Collaborative arts encourages cultural democracy by contesting notions<br />
of authorship and the idea of the artist-genius working in isolation. Work<br />
that is made collaboratively with different groups often exists outside of the<br />
gallery and traditional theatre spaces. Instead it may take place in a prison or<br />
a hospital. It can also be interdisciplinary.<br />
How can we host smaller economics circulating from space for the artists<br />
themselves?<br />
How can we test modes of assembly?<br />
How can we play with architecture and space?<br />
Where does art intersect with the social?<br />
Top, Bottom: The Curriculum — Challenging the conventions around self-development, productivity,<br />
and high-performance. Workshop by Paz Ponce.<br />
Agora shifted their sustainability model from 2016/17-2019 from a dual<br />
structure of co-working business and non for profit cultural association model.<br />
The organization operated as a cultural association, only, entailing shared rent,<br />
space division, external funding, rentals, and Municipal support. The way of<br />
working has always been based on freelancing, now it was heavily based on<br />
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FUSE #4<br />
pro-bono work. There was a fixed core team of co-curators/artistic directors/<br />
self-managed artist communities and collaborative practices (led by Caique<br />
Tizzi, Sheena McGrandles, Elena Polzer, Paz Ponce). Agora Collective was interested<br />
in creating smaller economies. New collectives were hosted at Agora:<br />
Babes Bar, an Artist Run Bar, Ceramic Kingdom Collective, Burnt Sienna (a<br />
Drawing Cooperative), and more. Their collaborative programs focused on the<br />
space as: residency, academy, and public lab.<br />
On re-defining Agora,<br />
Agora means “now”, “assembly”, “market place”.<br />
Agora is different because they are structured on relationships and their art<br />
forms are generated from the discourse. The discourse is build by devising an<br />
architecture of encounters which fluctuates between different ways to:<br />
1. Hospitality: spend time together<br />
2. Artistic Research & Education: exchange knowledge<br />
3. Ecology of Attention, Community & Sustainability: building networks<br />
of care<br />
After an insightful lecture on the sublime failures of eight years as an artist-run<br />
project spaces / initiative, which is still, which is still an on-going negotiation<br />
party. “Process Bar: The Curriculum - Challenging the conventions around<br />
self-development, productivity and high-performance", where we break into<br />
three groups through a question of self-identification: Do you consider your<br />
development path as single entity or more intertwined with/ juxtaposed to /<br />
blended with a larger working entity/structure?<br />
Some notes from the break out groups:<br />
Cui: “In Singapore so many institutions and state funded venues trying to increase<br />
their audience numbers do it through free programs. What that results<br />
in, is it turns the arts performance space into a gig space. One bad thing about<br />
that is that you spend most of your time preparing for gigs for a general tourist<br />
audience. You have less time to invest in developing new work.”<br />
Andrei is impressed with how things are articulated in Singapore. In the Philippines,<br />
it does not happen a lot. He feels artists would deeply benefit to have<br />
these conversations both locally and internationally. While Shawn shares about<br />
how strategies always need to be flexible. He finds it interesting that people in<br />
da:ns LAB<br />
the current da:ns LAB are also running spaces, whether nomadic or physical,<br />
with different degrees of institutionality.<br />
Many people from the International Collaborative Efforts group share concerns<br />
over the international circulation of festivals – How can there be conversations<br />
beyond navigating festivals, and more conversations on strategies<br />
and support?<br />
Some questions Paz prompts in relationship to space:<br />
How can you monetize your space?<br />
How can you start a new educational structure based on your practice?<br />
How can your artistic practice be a context of learning and experimenting,<br />
in which you advance your research but you also have ways of surviving?<br />
“It’s more important to have questions than to find answers.”<br />
Chloe’s thoughts on day four<br />
Paz’s lecture focused on the details of what is means to run an artist organisation,<br />
humbly revealing its fragilities and insecurities. Remembering all the<br />
people that were in the room, cultural workers, festival directors, artists within<br />
different communities around the region. This was a large learning curve that<br />
was condensed into a morning lecture where we could follow the trajectory<br />
of the obstacles, joys, empathy, and meaning that came out of the process of<br />
Agora Collective, and still on-going. However, I do wonder how applicable their<br />
journey is in Berlin, compared to such the unique and alternative landscapes<br />
in Singapore, Taipei, Chennai, Manila, Shanghai, and Bangkok.<br />
Because of archipelagic geography and less developed transport infrastructure<br />
in Southeast Asia, cultural mobility functions at higher stakes as<br />
compared to Europe. We have to fly often, which is affordable on a monetary<br />
level, but it comes at the high cost of CO 2<br />
emissions. Returning to the conversation<br />
during Jacob’s lecture on listening to land and to Martin’s choice<br />
to be absent or rather, present through technology. Conversations during the<br />
group discussion touch on how we can focus more on long-term collaborations<br />
rather than producing for the art market are questions on systemic and<br />
strategic measures. How do we have more of these conversations and apply<br />
them in a working model? How can we have a deeper understanding of our<br />
landscape in Southeast Asia and allow ourselves to work with this land in a<br />
way that best serve both the people and the place?<br />
79 80
SCOPE<br />
SCOPE<br />
SCOPE is a platform for artist presentations. Associate members of Dance<br />
Nucleus as well as non-members may conduct discussions, workshops, jams,<br />
readings, screenings, open studio and work-in-progress showings. The showings<br />
are self-organised and hosted by the artists themselves. SCOPE#7 saw<br />
Shawn Chua and Chong Gua Khee convene on seperate days.<br />
Featured here are articles from our regional guest artist Retno Sulistyorini<br />
(aka Enno), the collaboration between Associate Member Faye Lim and Jill<br />
Tan, and Jocelyn Chng, Nidya Shanthini Manokara, and Melissa Quek reflecting<br />
on their creation Mulled Wine.<br />
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SCOPE<br />
A Reflection on<br />
Mulled Wine<br />
Waiting is an inevitable and relentless part of life. It comes in myriad forms,<br />
and gives rise to different emotions and physical sensations at different points<br />
and in different people. Mulled Wine (working title) is an exploration of these<br />
different forms and aspects of waiting in life. Through our development of<br />
Mulled Wine we have discovered that Waiting is very much about a sensation<br />
of time, but it is distinct from Time. There is an absolute and concrete time,<br />
and there is sensed and experienced time. Waiting is about a perceived sense<br />
of time. Harold Schweitzer, a professor of English from Bucknell University,<br />
writes about waiting in Homer’s Odyssey in his article “Penelope Waiting”. 1<br />
In it, he introduces us to the idea of “waiting” versus “waiting for”. The latter<br />
signifies impatience, but the former is a timeless, immortal state.<br />
While both “waiting” and “waiting for” have a physical lived aspect, the<br />
“for” embodies an expectation or desire - “waiting for” therefore has an added<br />
emotional aspect. Within our work, the roles of audience and performer<br />
are continually blurred and interchanged, as are the lines between “waiting”<br />
and “waiting for.” The physical and physicalising of our experiences if time<br />
within Mulled Wine helps us to articulate the sensations in waiting and time<br />
that contribute to the interchangeability of roles in performance.<br />
Through the process of this project, a big question was and is, still,<br />
“how do I get you to feel the same sense of waiting that I feel?” “What are<br />
ways that, together, we could explore the sense of waiting?”<br />
We have explored strategies that can be grouped broadly into three categories:<br />
1. “In the blink of an eye” - through universally understood sensations<br />
and ideas such as a blink or a breath.<br />
Take in a breath and then hold it for as long as you can.<br />
…<br />
…<br />
…<br />
What happened in the wait? Have you changed? Has Waiting changed?<br />
Gasp - Is the moment over?<br />
Jocelyn Chng, Nidya Shanthini<br />
Manokara, Melissa Quek<br />
2. Empathy - by being brought to understand an idea or sensation<br />
through description by the performer.<br />
[A journal entry]<br />
I think there are demons that I haven’t exorcised, and until I find a way to<br />
exorcise them, I will forever be insecure and troubled. I am insecure because<br />
I am not as successful as I’d like to be. I am worried about my jobs<br />
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FUSE #4<br />
(or lack thereof). I am not earning enough to be independent. I couldn’t<br />
support myself if I had to pay rent. I am upset that my parents don’t<br />
seem to support me and don’t understand what I’m doing.<br />
All this rumination is making me even more depressed. I’ve tried everything<br />
- booking that silent retreat, going for movement workshops,<br />
ballet classes, sleeping more, sleeping less, drinking… none of that has<br />
really helped.<br />
People have said that the best way to prove the naysayers wrong is to do<br />
just that - to be successful. I haven’t gotten there yet. And I’m not sure if<br />
I ever will. And I don’t have a solution right now.<br />
3. Experience - by being made to experience it for yourself.<br />
SCOPE<br />
Specific ideas and sequences in the generation of the project were tested at<br />
the following platforms:<br />
• 2 Mar 2018 & 3 Aug 2018; Make It Share It Open Stage, Singapore<br />
• 23 Feb 2019; Dance Nucleus Scope #5, Singapore<br />
• 16 June 2019; Kinergie Studio, Hanoi, Vietnam<br />
• 23 Nov 2019; Dance Nucleus Scope #7, Singapore<br />
A work-in-progress version of Mulled Wine was presented at Dance Nucleus<br />
on 6-7 September 2019.<br />
1. Harold Schweizer, “PENELOPE WAITING,” Soundings: An Interdisciplinary Journal 85, no.<br />
3/4 (2002): 284.<br />
2. Kinneret Lahad, “Waiting and queueing,” in A table for one: A critical reading of singlehood,<br />
gender and time (Manchester: Manchester University Press, 2017), 102-3.<br />
Let’s wait together. Maybe the fact that we aren’t in this alone will alter<br />
the sensation of waiting.<br />
4 cups apple cider<br />
1 (750-ml) bottle red wine, such as Cabernet Sauvignon<br />
1/4 cup honey<br />
2 cinnamon sticks<br />
1 orange, zested and juiced<br />
4 whole cloves<br />
3 star anise<br />
4 oranges, peeled, for garnish<br />
Combine ingredients in a pot and heat it over a stove.<br />
Mulled Wine will be ready in 10 minutes.<br />
Epilogue<br />
Kinneret Lahad, referencing Victor Turner writes in A Table for One that waiting<br />
is a liminal state. 2 Lahad’s “waiting” is actually a “waiting for” - the desired<br />
thing that one waits for will effect one’s transformation when it is finally obtained.<br />
Meanwhile, one remains in an impatient limbo, a transitory state. But is<br />
Waiting that straightforward?<br />
If you enjoy the wait, are you still waiting?<br />
If you shop while waiting; if you text while waiting, are you still waiting?<br />
Ultimately, is Mulled Wine “waiting” or “waiting for”?<br />
Jocelyn Chng is a freelance practitioner, writer<br />
and educator in dance and theatre. She has a<br />
keen interest in issues of culture and history,<br />
both personal and in wider societal/national<br />
contexts. She holds a double Masters in Theatre<br />
Studies/Research from the Universities of Amsterdam<br />
and Tampere, and obtained a BA(Hons)<br />
in Theatre Studies from the National University<br />
of Singapore. In 2018, she also completed<br />
a PG Dip in Education (Dance Teaching). Her<br />
works, Becoming Mother? (2017) and Mulled<br />
Wine (working title) deal with the intersections<br />
between personal histories, culture and form.<br />
She is currently working on a video project that<br />
explores the mental and emotional effects that<br />
our society’s focus on rapid development and<br />
commercialisation have on the common person.<br />
Dr Nidya Shanthini Manokara dispels the notion<br />
that everyday life and codified art are distinct<br />
entities in her performances and writings,<br />
and questions how far an urbanite can resonate<br />
with contemporary issues with ideas inspired<br />
by her practice in bharata natyam. She has obtained<br />
her PhD in Theatre Studies from National<br />
University of Singapore and received the Natya<br />
Visharad award from Singapore Indian Fine Arts<br />
Society for her finesse in bharata natyam. Her<br />
primary research interests include affective registers<br />
in performance. Her notable performance<br />
works include the ongoing Wandering Women<br />
(2018~), Bitten: Return to our Roots (2018),<br />
Becoming Mother (2017) and Soul in Search<br />
(2007).<br />
Melissa Quek is a choreographer, performer and<br />
educator whose choreographic interest lies in investigating<br />
the body-subject. Her works, including<br />
those for young audiences, attempt to touch<br />
on questions of agency, materiality and perception<br />
to create a visceral experience for the audience.<br />
Some noteworthy choreographic works<br />
are the Immersive and multi-disciplinary performance<br />
series of RE:Gina is Dead and RE:Looking<br />
at RE:Gina, co-created with Elizabeth de Roza<br />
presented around and within the Substation theatre<br />
in Singapore. The site-specific outdoor performance<br />
Tracing the City (2016). Alice’s Topsy<br />
Turvy Tea Party, a work-in-process for young<br />
audiences presented at the Esplanade Theatre’s<br />
Octoburst! Festival with The Kueh Tutus (a Collective<br />
dedicated to creating dance for young<br />
audiences that unlocks the imagination). Melissa<br />
contributed a chapter on contemporary Dance<br />
in Singapore to the book “Evolving Synergies:<br />
Celebrating Dance in Singapore”, and has been<br />
trying her hand at creating education-packs to<br />
accompany dance performances.<br />
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SCOPE<br />
Sekelumit Cerita<br />
Tentang Proses<br />
Kerja Kreatif<br />
Retno Sulistyorini<br />
Pertama kali melakukan proses kerja kreatif sebagai koreografer pada tahun<br />
2000, dengan karya pertama yaitu sebuah koreografi tunggal/solo. Setelah<br />
itu saya mulai aktif untuk membuat karya tari baru. Beberapa karya tari saya<br />
banyak terinspirasi dari peristiwa sekitar lingkungan saya, terutama tentang<br />
persoalan anak dan perempuan. Perhatian saya terhadap persoalan anak<br />
dan perempuan dipengaruhi oleh banyaknya peristiwa yang sering saya lihat<br />
maupun saya dengar dan terjadi secara berulang-ulang.<br />
Proses kerja yang sering saya lakukan untuk membuat karya tari adalah<br />
dengan memilih tema terlebih dahulu, dan setelah itu saya melakukan beberapa<br />
fokus pengamatan baik secara langsung atau mengumpulkan beberapa<br />
sumber berita. Hal ini saya lakukan untuk lebih memahami tentang tema yang<br />
ingin saya presentasikan kedalam sebuah koreografi tari.<br />
Proses penyusunan struktur koreografi selalu saya mulai dengan melakukan<br />
eksplorasi gerak di studio, proses ini saya namakan proses kerja studio.<br />
Saya melakukan pencarian gerak dan bentuk sebagai langkah untuk menentukan<br />
konsep atau tema gerak yang akan saya gunakan dalam koreografi<br />
karya tari saya. Pada tahap ini saya melakukannya sendiri, hingga saya bisa<br />
menentukan koreografinya nanti akan seperti apa. Apakah koreografi solo,<br />
duet, trio, atau lebih. Pengembangan dari apa yang sudah saya temukan dalam<br />
proses eksplorasi akan saya lakukan dengan para penari yang terlibat<br />
dalam koreografi saya. Para penari akan berpijak pada konsep gerak yang sudah<br />
saya temukan atau gunakan, sehingga proses pencarian yang dilakukan<br />
penari akan lebih fokus. Langkah-langkah yang tertulis diatas adalah poin<br />
penting bagi saya untuk membuat sebuah karya tari. Proses kerja selanjutnya<br />
adalah mulai menentukan bentuk pertunjukan secara keseluruhan, yaitu yang<br />
berhubungan dengan ruang visual dan ruang musik.<br />
Beberapa karya tari yang sudah saya buat selalu berusaha untuk menawarkan<br />
sebuah bentuk karya tari yang menggunakan unsur seni visual yang<br />
sering ditemui dalam disiplin seni rupa. Referensi yang saya dapat adalah<br />
selalu melihat beberapa pameran seni rupa dan berdialog dengan beberapa<br />
senimannya, dan beberapa visual menarik yang ada disekitar saya. Referensi<br />
yang didapat menjadi sebuah memori estetik yang terekam dalam pikiran<br />
dan perasaan. ‘Bunyi’, adalah kata kunci yang selalu saya gunakan untuk<br />
menyampaikan kepada seorang pemusik. Hampir sebagian besar karya saya<br />
menggunakan bunyi sebagai konsep untuk membuat sebuah musik tari dari<br />
karya tari saya. Pemusik melakukan eksplorasi bunyi untuk menyusun sebuah<br />
struktur bunyi menjadi sebuah musik tari.<br />
Proses kerja kreatif dalam membuat sebuah karya tari yang saya lakukan<br />
juga menitik beratkan pada proses dialog dengan seluruh pendukung<br />
karya yang terlibat langsung. Proses ini untuk menumbuhkan rasa memiliki<br />
pada karya tari yang akan dipentaskan, sehingga karya tari yang sudah terbentuk<br />
memiliki kedalaman nilai yang bisa dirasakan oleh penonton.<br />
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FUSE #4<br />
SCOPE<br />
Retno Sulistyorini lahir di Solo, mulai belajar<br />
menari sejak masuk Sekolah Menengah<br />
Karawitan (SMKI) mengambil studi tari yang<br />
kemudian dilanjutkan masuk Sekolah Tinggi<br />
Seni Indonesia (STSI) di Solo. Pertama belajar<br />
tari adalah tari tradisi gaya Surakarta<br />
(Solo), juga banyak belajar dengan seniman<br />
di Indonesia antara lain Mugiono, Sardono<br />
w. Kusumo, Eko Supriyanto, Melat Suryodarmo<br />
dan beberapa seniman yang lain. Juga<br />
mengikuti beberapa kegiatan workshop tari<br />
antara lain Lin Hwa MIn, Susane Linke, Xavier<br />
Laroy, Thomas Lehmon, workshop dramaturgi,<br />
DansLab Esplanade 2018, Dance in Asia<br />
2019. Beberapa karya yang pernah dibuat;<br />
PISAU, NAFAS, KUMARI, SANG, SAMPARAN<br />
MOVING SPACE, TUBUH BISU, RUANG DALAM<br />
TUBUH, KLISE, PAGI YANG DIPUNGUT, LABI-<br />
RIN, GARBA, ROMAN, API, KANAN DAN KIRI,<br />
SELAPAN, WAKTU LINGKAR, NOISE.<br />
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SCOPE<br />
Practice in the<br />
Making: Agency and<br />
Care in Faye Lim's<br />
Work as Dancer,<br />
Mother and Teacher<br />
Jill J. Tan<br />
At Dance Playground, a program run by Rolypoly Family for children between<br />
the ages of 4-8, most sessions end with a check-in in which the children<br />
are asked to share how they felt. Many often share emotions expected<br />
of the usually buoyant sessions, but occasionally a child will say they felt<br />
“sad” or other potentially unexpected responses within a spectrum of complex<br />
emotions. Dance Playground is run by Faye Lim and her collaborators<br />
and co-facilitators, and they hold space for these emotions.<br />
Over the course of 2019, Faye and I embarked on a year-long conversation<br />
about her practice and identities as a dancer, maker, mother, teacher,<br />
and member of the Contact Improvisation (CI) dance community in Singapore.<br />
Given that I had first become acquainted with Rolypoly Family’s work<br />
as a captain on their Superhero Me Peekaboo! Festival project, some of our<br />
discussions naturally started with notions of inclusion, empowerment, and<br />
broadening the aesthetics of beauty in dance. In this vein, we sought to<br />
reconceive virtuosity in dance beyond commonplace ideas of what constitutes<br />
excellent dance and of how normative bodies are supposed to look<br />
like, instead looking at dance as taking place with the whole body no matter<br />
how a body moves. 1 I observed and participated in Rolypoly Family classes<br />
and jams, watched and made critical responses to performances, and got to<br />
know Faye and her associates through discussions and Contemplative Dance<br />
Practice (CDP) 2 sessions. Faye also often sent me her notes and thoughts on<br />
sessions pertaining to her practice for which I was not present. Throughout,<br />
we were also keeping in mind Faye’s associateship with Dance Nucleus, and<br />
some of the drafts of this piece were presented at both SCOPE #6 and<br />
Faye’s ELEMENT mentorship with Deufert & Plischke. There was much to<br />
explore during a year in which Faye and her collaborators were experimenting<br />
with various forms of making, such as format-making for kids in the<br />
introduction of Family Jam, CDP, and infusing techniques of reflection and<br />
mindfulness across programs. As for performances made, they ranged from<br />
original performances intended for children, in the case of Letters Come<br />
Alive 3 ; to the adaptation for children of Say That Again 4 that had been previously<br />
staged at the Art Science Museum and Singapore Management University<br />
Art Gallery; and an engagement of Herng Yi Cheng’s Paper Playground 5<br />
which not originally made for children but which invited them into the space<br />
at Dance Nucleus.<br />
The task of this essay is to examine the ways in which these forms of<br />
agency 6 and care are the conditions of possibility for radically transformative<br />
work with children and dance, through a framing that is ideally emic to the<br />
child’s worlding. This is part of a larger project: the ongoing task of finding<br />
language for Faye’s practice, both within this work and beyond, which speaks<br />
at once to arts institutions, families, artists, funding bodies, creative communities,<br />
and most importantly, to, rather than about, the child. Our conversation<br />
was thus intended to begin the work of merging a relational and pedagogical<br />
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praxis of inclusivity and empowerment with the conveyance of an aesthetic<br />
and artistic sensibility that Faye works from. While this sensibility is one constantly<br />
in the making, it is undergirded and influenced by the fundamentals<br />
of CI, and is shared not only by Faye, Bernice, and her other frequent collaborator<br />
Felicia Lim, but by the team of facilitators that Faye has chosen to<br />
work with and mentor in running Rolypoly Family. The postmodern aesthetic<br />
of Faye’s work fuses with her commitment to accessibility: there is on one<br />
hand the modeling that Faye and facilitators perform in classes and jams that<br />
is inflected with their own dance training, but on the other, the opportunity<br />
for child participants in these spaces to take the lead. Premising movement<br />
that anyone and everyone can do emerges strongly as an aesthetic principle<br />
across Faye’s various ventures. Faye and her company intentionally broaden<br />
participation to include observation and curiosity-driven alternatives to the<br />
instructed activity. Dance Nucleus associate, artist, and mother Chan Sze-Wei<br />
also notes: “It's also great that in some activities parents and children swap<br />
roles as leaders or givers. I also notice that the facilitators often take suggestions<br />
or inspiration from what the children are doing in the moment.”<br />
Looking back on my earliest outlines for this project, two of the questions<br />
I was interested in that are best answered by my extended engagement<br />
with Faye’s work are: How can working with child practitioners in turn shape<br />
what practice looks like for adult artists in their orbit? How is the nature of<br />
improvisation recast and retextured by engaging with the lifeworlds of child<br />
practitioners? It feels not incidental that a CI workshop by Chan Sze-Wei and<br />
Daniel Mang in 2016 was where Faye and I first met and danced together.<br />
Having now been exposed to much more of her work with children first<br />
through Superhero Me and now this project, I can see how much of her CI<br />
practice and work with children is mutually constitutive. For Faye, CI 7 has<br />
been the basis of her work--a study in dance and movement as well as a<br />
commitment to its aesthetic, values, political ambitions, and the somatic experience<br />
it creates. It has been therapeutic and healing for her body, allowed<br />
her to be an organiser in the community in Singapore, and served as a means<br />
of visibility for her as a dancer and artist. As Faye expressed to me, “I think of<br />
CI as an organism in terms of possibility, a collective knowledge in a body or<br />
bodies. For the nature of a dance to be a certain way, you need those people<br />
in the room, and those possibilities. The material is really who is in the room<br />
and how they are dancing.” This formulation of the energetic composition of<br />
the room is very much translated into how Rolypoly Family sessions play out-<br />
-they are bespoke to what is put out by whoever is in the room, both child<br />
and adult, and as a result hold space for a wide range of affects and modes<br />
of participation. I also asked Faye how creating a multivalent dance space<br />
translates from CI contexts to dancing with kids, and she stressed the adaptability,<br />
risk taking, self-care in each dance. Faye takes these as techniques she<br />
needs when she dances CI, and would consider herself skillful when she can<br />
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dance with everyone in the room, seeking to meet the person, whether child<br />
or adult, where they are, and not taking for granted that everyone is moving<br />
the same way. Where in some other dance forms there are expectations that<br />
everyone is doing the same thing, Faye notes that in CI the skill is meeting the<br />
person as they are, with no necessity for a specific leader and follower, and<br />
intentionally replicates this in Rolypoly Family classes and jams where she<br />
warms kids up in those ways. Faye’s commitment to the pedagogical strategy<br />
of “I do we do you do” 8 is then a modeling of possibilities, allowing all who<br />
are present to decide for themselves, but also ceding to the collective energy<br />
of the room and what they make together.<br />
Thinking about agency and care as grounding this work with children,<br />
I considered both Faye’s practice within and outside her work with children<br />
as an ever-evolving whole, including the work of being a mother. For Faye,<br />
being a mother pertains not only to maternal labour but to the activistic involvement<br />
of her child in her work, driven by a need to be visible about this<br />
in order to fill certain gaps in spaces she inhabits. One of Faye’s challenges is<br />
being pigeonholed as a mother, and the potential overriding of this identity<br />
of that of an artistic maker, which came first for her but is now also deeply<br />
imbricated in the creative energies of motherhood. This is mirrored in the<br />
challenge of legibility faced by work for children to be seen as able to transcend<br />
its genre in terms of critical attention, visibility within an arts scene,<br />
and how it fits into the oeuvre of its makers and dedicated pedagogues. 9<br />
When Faye and I presented on our ongoing conversation at SCOPE #6, we<br />
posed the question of what it would look like if children were to become<br />
part of Dance Nucleus space, and the responses we received ranged from<br />
the political--those interested in the resistance and agency of children--to the<br />
personal, such as those who were artists and mothers and were interested in<br />
the boundaries between those aspects of their lives.<br />
The question of legibility and cultivating identifiable expertise is complex<br />
when one’s practice is as polyvalent as Faye’s, and even more so when<br />
labour and creativity is not neatly divided between public and domestic<br />
spheres. For one, motherhood in Faye’s conception is in part an attunement<br />
to vulnerability, risk, and boundary-traversing over time, a mode of being<br />
that overlaps with and informs creative life force. Faye questions why it is<br />
that women are scrutinised and disadvantaged when they are visible as a<br />
mother in certain spheres, and engages with the frustration and fear this<br />
question provokes through acts of negotiating the social contract of what<br />
it means to be a working artist in bringing her child into those spaces. She<br />
does so out of necessity, and with full knowledge that these acts of defiance<br />
may well be read as further evidence to see her as a mother and nothing but.<br />
Yet Faye continues to question and play around with the categories of artist<br />
and mother, asking “When and how does motherhood include artistic work,<br />
communities and networks? When and how does a working artist prevail and<br />
SCOPE<br />
thrive while being a caregiver? What are the social and domestic conventions<br />
that inhibit these?”<br />
One of Faye’s frequent collaborators is her son, who has made performances<br />
with her, such as Baby Bear Mama Bear. 10 This performance by Faye,<br />
Bernice Lee, and her son originated at Goodman Arts Center in Singapore,<br />
and was later performed in Vientiane with significant variation. When Faye<br />
and I shared our work at SCOPE, there was interest in the ways in which<br />
we were thinking about how the contract of the performer differs greatly<br />
when that performer is a child. This may be further highlighted by her son’s<br />
2019 staging of an original performance, Scooter Dance, in which he choreographed<br />
alongside Faye but ultimately chose not to perform, but rather<br />
to play on scooters with his friends on the day of the performance, due to<br />
several factors such as audience members whose invitation Faye had not discussed<br />
with him prior. As an artist who enjoys making with her son, Scooter<br />
Dance caused Faye to realise that the nature of this creative and maternal<br />
relation is an evolving one, in which her son’s independence and shifting interests<br />
will shift when, how, and what they make together. When I asked Faye<br />
how she would feel if her son was not as keen to collaborate on performing<br />
with her as he used to be in his current stage of life, she responded that she<br />
did not feel impatient for him to desire to do so again, and that in the meantime<br />
she was excited to grow many different sides of practice alongside him.<br />
She also noted that while her son’s growing independence contributes to his<br />
decisions to participate and perform, his prior participation in works such as<br />
Baby Bear Mama Bear did not necessarily correlate to greater agency than in<br />
non-participation of Scooter Dance. Faye also said of her son that he is “still<br />
very in his body and in his movement, but he is also doing a lot of creating<br />
outside of movement like writing books.” His creativity and expressivity in<br />
other areas also inspires Faye, and they continue to collaborate.<br />
For Faye and Bernice’s 2019 performance Letters Come Alive, Faye<br />
and her Rolypoly Family team were working on movements together with<br />
Bernice and Faye working on the structure and text. Her son came in to<br />
participate when the letters were made and scenes were in progress, and<br />
would join whenever there were new scenes to be workshopped. Faye noted<br />
that he influenced the work by way of his own playing and interaction with<br />
the work. For instance, he would make a shape that's different from what the<br />
adult performers did, and they would possibly incorporate it in place of their<br />
original idea. Faye wrote in her notes to me: “He has a sense of affinity with<br />
the work, wanting to play with the cards, have a set for himself, take the work<br />
to his school, etc. I think this is because he has had many opportunities to<br />
enjoy the work and have the freedom to interact with it the way he wants to.”<br />
She also shared that her son’s responses such as his laughter, eager physical<br />
participation and rapt attention gave them confidence as they were making<br />
the work, and gave them practice as to how to perform the work in the pres-<br />
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ence of children and having children physically interacting with the work.<br />
This would prove hugely important as, at the performances which I attended,<br />
I noticed that there was an organic horizontalisation occuring in the room of<br />
both space and action--as Faye and Bernice were performing at the front of<br />
the room, the spirit of the performance and its humor created an energy that<br />
seemed infectious to the children, who would then proceed to join in from<br />
where they were in the audience, and at times on the performance floor when<br />
their presence was called upon. The children thus became performers for their<br />
family members who were in the space with them, who then balanced their<br />
attention between enjoying the performance, by which both adults and children<br />
seemed delighted and amused by, and watching how the children were<br />
responding with their bodies. I was struck by how rare it was to be a part of a<br />
non-immersive performance at which children were allowed to do something<br />
more than sit and watch.<br />
A further reverberation I hope my collaboration with Faye makes is to<br />
begin to address the dearth of both arts criticism and academic scholarship<br />
on creative dance-making of children beyond pedagogical studies and developmental<br />
psychology. Some questions I want to throw out there for others<br />
that I myself am still pondering are: How do we truly make, appraise, and<br />
watch work made by and with children? With this work paid credence beyond<br />
“this is dance for/by/with children”? How do we make working with child practitioners<br />
a fulcrum for a new aesthetics of dance that counters notions of<br />
rudimentary making? Some of these lines of inquiry are ones which I hope<br />
to pursue in further collaboration with Faye given the focus of her proposed<br />
2020 associateship that will focus on choreographing with children, on which<br />
she would work with Seet Dance from Sydney.<br />
Further, just as Faye faces the anxiety of motherhood’s subsumption<br />
head on by intentionally and continually harnessing it to evolve spaces which<br />
have the potential to benefit from interaction with children and vice versa,<br />
one thing I had hoped to premise in my engagement with Faye and Rolypoly<br />
Family was to recursively move back to engagement with the child when considering<br />
conceptual and critical space-making practices that default to their<br />
exclusion. This aspect of the project will require the opportunity for further<br />
engagement with children involved in the Rolypoly Family community, and I<br />
am excited to see, hear, and feel all that they respond with.<br />
Finally, another thing that I hope Faye and I can begin putting together<br />
after this research is complete is articulating a statement of intent towards<br />
developing a collective practice amongst adult artists who work with children<br />
that spurs reflection on their pedagogy. Should this be of interest towards<br />
anyone at Dance Nucleus, we would be most glad to hear your thoughts. I can<br />
be reached at jilljtan@gmail.com and would love to hear from you.<br />
1. Burridge, S. (Ed.), Nielsen, C. (Ed.). (2018). Dance, Access and Inclusion. London: Routledge,<br />
9.<br />
2. Middleton, Deborah. (2017). Dancing with Dharma: Essays on Movement and Dance in<br />
Western Buddhism edited by Harrison Blum. Buddhist Studies Review, 34.<br />
3. Letters Come Alive (2019) was produced by Rolypoly Family, directed by Bernice Lee,<br />
created by Bernice, Faye and team. Team contribution from Neo Yanzong, Sarah Oh, Felicia<br />
Lim, and Keryn Ng<br />
4. Say That Again (2012) was directed by Faye Lim, with Bernice Lee collaborator and<br />
co-performer, with adaptations in 2013, 2015, and 2019.<br />
5. Herng Yi Cheng, Paper Playground (2018), http://www.herngyi.com/performance.html<br />
6. “Agency can be strange, twisted, caught up in things, passive, or exhausted. Not the way<br />
we like to think about it. Not usually a simple projection toward a future. It’s what we<br />
mean by “having a life”...But it’s caught up in things. Circuits, bodies, moves, connections.<br />
It takes unpredictable and counterintuitive forms. It’s lived through a series of dilemmas:<br />
that action is always a reaction; that the potential to act always includes the potential to<br />
be acted on, or to submit; that the move to gather a self to act is also a move to lose the<br />
self; that one choice precludes others…” in Stewart, Kathleen, Ordinary affects. (Durham,<br />
N.C: Duke University Press, 2007), 86.<br />
7. Contact Improvisation “is based on the communication between two moving bodies that<br />
are in physical contact and their combined relationship to the physical laws that govern<br />
their motion—gravity, momentum, inertia.” in “About Contact Improvisation,” Contact<br />
Quarterly, https://contactquarterly.com/contact-improvisation/about/index.php<br />
8. Hammond, L., & Moore, W. M. (2018). Teachers Taking up Explicit Instruction: The Impact<br />
of a Professional Development and Directive Instructional Coaching Model. Australian<br />
Journal of Teacher Education, 43(7).<br />
9. In Faye’s essay in this same volume, she also reflects on how her subjectivities and commitment<br />
are shaped by factors such as socioeconomic status and access to resources.<br />
10. Baby Bear Mama Bear (2017) was directed by Bernice Lee, first presented at Maya Dance<br />
Theatre's "In Bloom" festival, and subsequently brought to Vientiane with support from<br />
Singapore International Foundation.<br />
Jill J. Tan is a Singaporean writer, artist, and<br />
researcher. Her work has appeared in publications<br />
such as Guernica, Palimpsest, and<br />
Mynah Magazine, and is forthcoming in Resistant<br />
Hybridities: Tibetan Narratives in Exile<br />
(Lexington, 2020). Her current ethnographic<br />
project as a PhD student of anthropology at<br />
SCOPE<br />
Yale University explores the public consciousness<br />
of death in Singapore as shaped by the<br />
funeral profession. As an anthropologist and<br />
artist, she is committed to collaborative practice,<br />
co-theorisation, and multimodal exploration<br />
through games, interactive performance,<br />
and poetics, amongst other media.<br />
101 102
Dance Nucleus is a space for practice-based research,<br />
creative development and knowledge production for<br />
independent/contemporary performance.<br />
Dance Nucleus fosters a culture of critical discourse,<br />
self-education, artistic exchange and practical support.<br />
Our programmes are designed to respond to<br />
the needs of our members in a comprehensive way.<br />
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Asia & Australia, and internationally.<br />
Dance Nucleus is an initiative of the National Arts<br />
Council of Singapore.<br />
The Team<br />
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Communications Manager<br />
FUSE Editor<br />
Design<br />
Daniel Kok<br />
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Chan Hsin Yee<br />
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Singapore 439053<br />
Website<br />
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