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120<<strong>br</strong> />
Revista de Estudos so<strong>br</strong>e Teatro de Formas Animadas<<strong>br</strong> />
MÓIN-MÓIN<<strong>br</strong> />
ing (from China’s Qin Dynasty), as an indicator of the immigrant experience<<strong>br</strong> />
in the United States,<<strong>br</strong> />
2. The Mississippi River, for its obvious connections to Hurricane atrina,<<strong>br</strong> />
but also for the historical precedents of racism in action which typified<<strong>br</strong> />
responses to the Mississippi flood of 1927. 3<<strong>br</strong> />
3. The Tigris and Euphrates Rivers, not only as the site of our disastrous<<strong>br</strong> />
war in Iraq, but also as a seat of 13 th -century civilization, typified by the<<strong>br</strong> />
work of Ibn al-Jazari, the Mesopotamian engineer who designed waterpowered<<strong>br</strong> />
spectacle machines long before mechanical engineering emerged<<strong>br</strong> />
in Europe.<<strong>br</strong> />
This is what happened in performance: we paraded three themed floats<<strong>br</strong> />
together in a long procession, linked by two <strong>br</strong>ass bands (enny Wollesen’s<<strong>br</strong> />
orchestra, The Himalayas, divided into two units, but still pumping out their<<strong>br</strong> />
characteristic heterodox <strong>br</strong>ass band sound, shifting from Sun Ra tunes to<<strong>br</strong> />
Chinese opera themes); banners titling the parade and the floats; flat cut-out<<strong>br</strong> />
water puppets covered with a reflective surface; a group of musical bicycles;<<strong>br</strong> />
and a stilt dancer.<<strong>br</strong> />
We paraded to six different locales in Lower Manhattan on a sunny<<strong>br</strong> />
Thursday during lunch hour, and in each spot the water cut-outs defined a<<strong>br</strong> />
performing area in which we staged a short scene based upon the storytelling<<strong>br</strong> />
possibilities of each float. We had asked our designers at the outset to include<<strong>br</strong> />
a transformation in their float, and those transformations helped define the<<strong>br</strong> />
dramatic structure of each scene.<<strong>br</strong> />
Scene One: The Heavenly Flowing River<<strong>br</strong> />
The first scene took advantage of our connections to the Beijing Opera<<strong>br</strong> />
performers of Chinese Theater Works, our sister <strong>com</strong>pany in Brooklyn.<<strong>br</strong> />
The performance centered on a giant puppet designed by Stephen aplin, a<<strong>br</strong> />
double-headed parading dragon that transformed into a giant Dragon ing.<<strong>br</strong> />
The Dragon ing began by reciting an emotional poem of loss and distance<<strong>br</strong> />
(in Mandarin and English) by the Tang Dynasty poet Li Bai. As the Himalayas<<strong>br</strong> />
played their version of a Beijing Opera Monkey ing melody, the Top Hat<<strong>br</strong> />
Gang (inspired by the evil Axe Gang of Stephen Chow’s 2004 film Kung Fu<<strong>br</strong> />
Hustle) entered dancing the Electric Slide. Our Top Hat Gang represented<<strong>br</strong> />
anti-immigrant forces now ascendant in the United States, and in chorus they<<strong>br</strong> />
declaimed “Illegal Aliens are invading from outer space, taking over our land<<strong>br</strong> />
and our way of life!” In response, the Immigrants themselves emerged from<<strong>br</strong> />
3 Our reference for the 1927 event was John M. Barry, Rising Tide: The Great Mississippi<<strong>br</strong> />
Flood of 1927 and How it Changed America. New York: Touchstone, 1997.