Posts Tagged ‘taz’

Transformative Performance

Monday, August 24th, 2009

Last week I pulled on some low hanging fruit to make an argument about live performance and social change. While there has been some interesting dialog about that, the focus has largely been on the example used, Burning Man, rather than the larger question I was interested in: how can art, and performance in particular, serve as a vehicle for social change? That line of questioning largely got lost. It is worth our effort now to tease that idea out of the shadows and bring it center stage into the spotlight for closer exploration.

Let us review last week’s post:

We, the makers of the work, create this space and this experience for our audience and ourselves. But what happens next? What guarantee, if any, do we have that the ideas and transformations from within the work will in any way transition out to the real world and effect true social change?

While it is certainly true that the cause and effect relationship between art and action is rarely if ever clear and direct, it is significant to explore our motives for creating the art in the first place. If one is merely interested in creating diversions from daily life, and that is certainly the intent of many people, then we can stop the questioning now. If we are interested in works that spark the imagination, engage thinking and potentially transform, we must not only question our work and our motives, but seek to find ways of further enhancing the experience beyond the confines of the performance venue.

The Temporary Autonomous Zone of the performance creates a resonant chamber wherein new and potentially revolutionary ideas germinate. The performance itself must be transplanted into the fertile soil of society to truly take root. Such performances are rare, but possible.

Let us look at a recent example of a performance moving its ideas into the larger social world, How Theatre Failed America, by monologist Mike Daisey. His performed piece was accompanied by an essay along similar themes titled The Empty Spaces. The thrust of the work is how the focus in mainstream American theater has shifted from the work and the artists who create that work to the institutions themselves and the buildings that house those institutions. While I was unable to see the actual work performed, due to logistical circumstances beyond my control, I did read about the fallout around the internet including Mike’s blog wherein he engaged with several artistic directors and theater makers across the country in email, essay and blog comments. The resultant conversation, while it may not have effected immediate change, certainly shifted the dialogue around artist salaries and related topics.

An older example worth exploring is Rites of Spring by Stravinsky and Nijinsky. That work was so extreme, relative to what the status quo music and dance worlds could understand, that it quite literally sparked a riot in the audience. The revolutionary force of the performance was such that the audience could do nothing but react through physical violence.

I am not arguing that art must shock and devolve into riots in order to be effective. I am saying that true art must effect some kind of change if not outright transformation in the viewer. Simply reinforcing the values and opinions of the audience is not the role of art, particularly performance.

I hold performance up to such a high standard because of the liveness of it. There is a direct energetic channel created between viewer and performer that, unlike the plastic arts, is not mediated by materials but rather exists directly in the experience of the work. Because performance happens over time, unlike a painting or sculpture which happens instantaneously, the performer and audience are undertaking a journey together. Thus an idea or emotion is presented, expanded upon, negated, and otherwise radically transformed over the course of the journey.

This thinking has moved us deeper into the subject of our inquiry, but has not solved the fundamental problem at its core. The question remains how artists interested in effecting social change through their work might do so. We will continue to explore this idea as we move deeper into the possibilities inherent in performance.

The False Positive of the T.A.Z

Monday, August 17th, 2009

The concept of the Temporary Autonomous Zone has been around for some time now. The basic premise is that it is possible to create a space outside the confines of everyday society and culture that allows for a more fully expressible aspect of self. A common example given of a TAZ in practice is the Burning Man festival that occurs every fall in the Nevada desert.

While the concept has some merit and certainly can be a useful tool for more extreme social experimentation than is allowed in every day human culture I would argue that the system itself creates a false positive in terms of results and at best does nothing to change the status quo and at worst reduces the willingness and capacity for people to engage in real social change.

Why would this be the case?

Using Burning Man as an example we see a system that purports to create an anarchist utopia where all social conventions have been questioned. A space where the economy of supply and demand has been replaced by a gift economy. Where imagination is limitless and possibility endless.

While this is a lovely vision, by creating a space wherein one can feel as if this freedom is true, it reduces the chance that most people who experience it will work towards such possibilities in the real world outside the festival gates. I am not saying that the experience can not be amazing and profound. What I am saying is that by creating a scale model of that possibility one need not manifest it in their daily lives since they know they have access to it, like clockwork, every September. I am of course leaving out that subset of the attendees who go only for easy sex and access to drugs. What I am talking about are those who do sincerely believe in the utopian qualities of the festival.

The reality of such spaces is that they exist by virtue of the economic systems we have in place outside the zone. Not everyone is equal or has equal capacity since we only have what we bring inside the zone which, again, is determined by where we are in the outside world. The very structures that gave rise to the abundance there are reinforced upon reentry to the real world. After all, we need to make even more money this coming year so we can have even better blinky gadgets to give away next fall.

Because the feeling of radical freedom has been met in this space there is little to no need to make that potential a reality. It is uncountable the number of people I have met who spend 360 days out of the year in buttoned down desk jobs only to “let their freak flag fly” during a week of adultery and debauchery that is made permissible by some idea that the rules are different in Black Rock City. While the actions may, from some perspectives, be permissible, the consequences of those actions remain beyond the confines of the event.

The irony of course is that far from freeing themselves from the confines of social structures and rules they are wholly adopting the rules and confines of a different culture. No true questioning has gone on. What has happened is the wholesale transference of one externally imposed value system with another. The rules are the rules and they will simply follow them even if the rules change. The freak who emerges from the desert is not the “true self” but simply a mirror of the same rule following self within a different context. Not only that, but they are probably more willing to accept the structures of daily life knowing they will have an outlet in the fall.

I do not want to deny that there is the occasional true transformation. However, I would contend that this is by far the exception rather than the rule.

This relates to performance in some very interesting ways.

First, what we create between the performers and the audience is a kind of TAZ. The rules of reality have been suspended as we all go into the collective hallucination of the performance piece. Be it a play, musical, dance, opera or music piece we are, for the duration of the work, transported, in spirit if not in body, to somewhere wholly other.

At the same time the very trap of Burning Man and other TAZs also exist. We, the makers of the work, create this space and this experience for our audience and ourselves. But what happens next? What guarantee, if any, do we have that the ideas and transformations from within the work will in any way transition out to the real world and effect true social change?

This may not be a concern for most people who work in live performance. After all, there are plenty of people whose primary concern is simply to create a diversion. A little entertainment to take the edge off the stresses of every day life. But for those of us concerned with truly transformative works of art how do we proceed? How do we take the possibility and potential in the work itself and build from that the beginnings of alternative social structures.

How can we facilitate not just the temporary transformation of a few hundred audience members, but of society as a whole? Is that even the role that art and performance can play?

If it is, I would argue that we need to get beyond the TAZ and out into the very social fabric upon which the zone rests. The TAZ may provide us with a nice laboratory setting, but unless and until we are getting real world results, the efforts are nothing more than experiments on mice in mazes.


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