Sharing, surviving: Black men dance at Danspace Project

Damon Green performs at Danspace Project in
Working on Better Versions of Prayers: Volume 1
by Chicago dancemaker J'Sun Howard
(photo: Ian Douglas)

Ricarrdo Valentine, above,
and below with Orlando Zane Hunter, Jr.
of Brother(hood) Dance!
in how to survive a plague
(photos: Ian Douglas)

Demonstrations, marches, sit-ins/die-ins/love-ins, rallies, prayer: are there alternatives to these forms of protest that we can employ to generate positive change? 

For his presentation at Danspace Project, Chicago's J'Sun Howard asks this question and offers a possible answer in a trio for Black queer men entitled Working On Better Versions of Prayers: Version 1. Is Howard's result actually a better version of prayer?  Of protest? That's never clear but, choreographically, this dance is easy on the eyes.

Dancers D. Banks, Damon Green and Will Harris mark off an uncluttered space in which, from the start, we can focus on the lyrical fluidity of their movement--a flowing reach and unfurling, a cursive squiggling and twirling and twining that, while accelerating or embracing flourishes of basketball or hip hop or voguing or West African movement, never loses control or its through line. Howard writes with an aesthetically conservative hand. He is a lover of beauty and of the beauty in these dancers, presenting them subtly, sympathetically and with utopian vision--the world he wants to see.

One moment alone appears disruptive--a dancer's brief, frustrated interaction with part of the decor and his partner's intervention. This second dancer's role presents interesting questions: Is he helping his mate? Or is he restraining him? And then, near Howard's conclusion, comes the mystery figure (Green) emerging with face obscured, head enveloped in a leafy bush strung with Christmas lights--a remarkable, if cryptic, image.

In a “reverential gesture to lost ancestral artistic dreams,” Hunter and Valentine seek to venerate the Black African bodies that were exiled from the urgency of care and shunned by their communities and government [during the HIV/AIDS pandemic].

Orlando Zane Hunter, Jr and Ricarrdo Valentine--the Black gay couple who are Brother(hood) Dance!--now have built how to survive a plague, a popular feature of Danspace’s Platform 2016: Lost & Found, into a work of enhanced, operatic proportions. Their aesthetics call for so much sensory engagement--and, yes, overload--you might expect the generous sights and sounds to be joined by offerings of food and libations. No such luck. But we did get to sample the aromatherapeutic artistry by Nicole Wilkins. I thought I caught a waft of something minty at one point, and then something else, pleasant enough but unidentifiable.

Ultimately, the sexy and ecstatic ritual of how to survive a plague is, I think, an invitation to take what we need by way of self-care. In that context, what works for one, in one moment, might not work for another, and many things will compete for your attention. You will find exuberant dance (with superb technique, always) overlapped with poetry and humor and glorious singing and visuals and kooky-fun costuming and booming voiceovers and, for a precious few, a chance to get up and shake your body. Trickster Eshu and Mother Kali share and dance this Carnaval, neither exactly shy and retiring types. I thank these deities--and more--for the audacity of Hunter and Valentine and look forward to whatever they bring us next.

Vocals: Starr Busby
Costume design: Shane Ballard
Lighting Design: Carol Mullins

Shared Evening: Brother(hood) Dance! & J'Sun Howard continues tonight and tomorrow at Danspace Project with performances at 8pm. For information and tickets, click here.

SPECIAL NOTE:

Nicole Wilkins recommends arriving hydrated for the best possible experience [of the aromoatherapy]; water will also be available during the show. If you have any questions or concerns please call the Danspace Project office at (212) 674.8112.

Danspace Project
St. Mark's Church-in-the-Bowery
131 East 10th Street (at Second Avenue), Manhattan
(map/directions)

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"Native American Realness": Address/redress cultural appropriation

Rosy Simas and Christopher K. Morgan
(photos: Tim Rummelhoff and Brianne Bland)

On Saturday, January 7, American Realness 2017 presented a conversation featuring Native American choreographers Rosy Simas (Seneca) and Christopher K. Morgan (Native Hawaiian) with Sara Nash, Program Director, New England Foundation for the Arts at Brooklyn's ISSUE Project Room.

The afternoon session was organized by American Realness in response to concerns first raised in mid-December by Simas about the APAP-related festival's planned programming of a solo performance by Latifa Laâbissi, a French national of Moroccan lineage. (See Rosy Simas Reads Laâbissi’s "Self Portrait Camouflage", InfiniteBody, December 13, 2016.)  Sima's complaint and subsequent conversations with American Realness founder, curator and producer Thomas Benjamin Snapp Pryor led to an apology statement from Pryor, who had programmed the Laâbissi show in collaboration with MoMA PS1 associate curator--now Executive Artistic Director of Performance Space 122--Jenny Schlenka. Although Pryor quickly withdrew his organization's co-sponsorship of the Laâbissi event, MoMA PS1 kept the show on its APAP schedule. In the meantime, Simas and Laâbissi had an extensive conversation about the issue. 

The Native American Realness forum was convened on Saturday:

"to discuss the state of Native American performance work across the US and the epidemic of institutional negligence, insensitivity and attempted erasure of and towards Native American / Indigenous / First Nations’ values, histories and contributions to contemporary artistic practice. This conversation seeks to investigate how our dominant culture’s historical insensitivity aids in forms of cultural appropriation, Redface, and racism in artistic practice, spectatorship and presenting. Does Redface sell? Is curating Native artists seen as risky, unsellable, or uninteresting, or does this speak to institutional and societal ignorance?"

Orlando Zane Hunter, Jr.--co-founder, with Ricarrdo Valentine, of Brotherhood Dance!--attended this session and contributes a report.

Native American Realness

by guest contributor

Orlando Zane Hunter, Jr.

Native American Realness was nothing short of a resistance that's been happening for over 500 hundred years. Artist Rosy Simas from Minneapolis initially sparked what's part of a larger fire as it relates to indigenous performance, life and well-being. Simas challenged the annual American Realness festival to reexamine why it would present Latifa Laâbissi's Self Portrait Camouflage, a Red Face performance, an appropriation by an artist who may or may not have done the research on indigenous performance.

Laâbissi was not there to defend her work and dialogue with Simas. Should she have been?

The conversation opened with each person stating their names and if they belonged to any indigenous nation--a traditional way of opening the space and filling it with ourselves and our ancestors. The first questions posed for the room were loaded yet poignant: What is "Red Face" and why is it problematic? Why is it programmed? We further questioned: Why does Red Face programming get funded in the United States while Native American artists do not? Boundaries were set so that Indigenous people in the room would speak first.

It should be noted that not every cultural institution would have the integrity to share their failure so publicly and be willing to host the provocateur and many others who stand in solidarity. And they did this only a month after the controversy arose. Response plus action.

Red Face is a racialized representation of Native American people similar to Black Face in America. Red Face is the impersonation of Native American people by white people of European descent, though not exclusively. People of color can also objectify their own cultures as well as others. Educational structures and cultural production sectors use this and other similar mechanisms to control the image of Native Americans. These efforts continue to write Native Americans out of their own stories, never affording space or access to funding for Native Americans to write their truths.

As the conversation progressed, further challenges emerged around intention and the research process. Who is authentic? For bodies of color, entering European performance spaces is a radical act in and of itself.

Participants questioned how context can be provided for the audience. Should it even be provided? When it comes to esthetics, what is disruptive? If the standard is European esthetics, then we must question who is radical. Someone mentioned a recent performance by Will Rawls that was sourced in Balkan dance traditions. What does "radical" mean for different cultures? In the words of Rosy Simas, "If an artist says it's radical, shouldn't we believe them?" Contextualizing performance is left up to the artist who must negotiate how much they want to let the audience in on their intended communication.

As the ninety-minute conversation ended, everyone realized that this was only a beginning to the work of excavating the dissociative culture we live in and its reluctance to process the trauma suffered by indigenous cultures. How do we heal?

Native American Realness was an opportunity for cultural workers and community members to have open dialogue about the misrepresentation and appropriation of Native culture and performance. This conversation was an example of how cultural production platforms and artists can work together to incite change, offering healing resistance with rigorous dialogue and harmonious creative space.

Orlando Zane Hunter, Jr.
(photo courtesy of the artist)

Orlando Zane Hunter Jr. is a choreographer and dancer who researches, illustrates and creates from an African-American male perspective. In his work, he tackles issues resulting from a capitalistic imperialist patriarchal white supremacist system. Hunter grew up dancing hip-hop and graduated with a BFA in Dance from University of Minnesota, where he performed works by Donald Byrd, Bill T. Jones, Carl Flink, Louis Falco, Colleen Thomas, Uri Sands, Stephen Petronio and Nora Chipaumire. His solo Mutiny was selected to represent the University of Minnesota at the 2011 ACDFA gala in Madison, Wisconsin. Orlando studied LGBT activism and history in Amsterdam and Berlin. He has performed with Christal Brown/INspirit Dance Company, Contempo Physical Dance, Forces of Nature, Makeda Thomas, Threads Dance Project, TU Dance and Ananya Dance Theater, an all-women’s company where he was the first male member and toured with them to Trinidad & Tobago and Zimbabwe. Hunter is a co-founder of the collective Brother(hood) Dance!

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Orlando Zane Hunter, Jr.: Receiving our spiritual nourishment

Orlando Zane Hunter, Jr.

is a choreographer who researches, illustrates and creates

 from an African-American male perspective. 

In his work, he tackles issues resulting from 

a capitalistic imperialist patriarchal white supremacist system.

(photo by Ricarrdo Valentine)

***

Love & Forgiveness: I am really interested in the social function of love and forgiveness. I question a society that calls itself a “Christian nation” yet remains at odds with the practice of that very philosophy. I’ve found that love and forgiveness in this society is derived out of a white heterosexual patriarchal religious structure. In order to receive these vibrations (because we are humans and understand frequencies i.e. feelings, hence the use), according to the dominant socio-religion you have to assimilate to the specific ways in which love and forgiveness is imparted to you. For me the concept of love and forgiveness is found in the humanity of my mother’s and grandmother’s hands. Where do we receive our spiritual nourishment?

Collard greens and Corn bread go together like love and forgiveness an ancient healing practice. Most of us forget the ways in which we’ve fucked up. Our mothers and grandmothers, and this a general statement, are always there fueling us since birth. It’s up to us as growing citizens of our communities to look at these finite yet very embodied experiences of love and forgiveness as tools of resistance. I ingested the magic of my mother and grandmother, becoming realized, knowing that in order for me to pass through this plane of existence I’d need to learn how to love myself and forgive myself and reciprocate that with others. How do we become active in love and forgiveness? Let’s cook more, sharing the warmth of our souls with hungry hearts and stomachs.  

-- Orlando Zane Hunter, Jr.

how to survive a plague

by Brother(hood) Dance! 

(Ricarrdo Valentine and Orlando Zane Hunter, Jr.)

Danspace Project at St.Marks Church

Platform 2016: Lost & Found

Co-curated by Ishmael Houston-Jones and Will Rawls

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