the sea: wave 3

“In the bedroom, laying, looking up, I watched as the sea moved in from one corner of the ceiling gradually filling the frame. A moderate breeze, small waves, becoming larger: fairly frequent horses. A memory floats across the ceiling in bits and pieces, along with the other drifters: the By-The-Wind-Sailors, the violet sea snail floating on its bed of foam, and the shipworm burrowed into a piece of wood. In their midst a whale bone floats to the surface, and on it a engraving made by an idle whaler during his leisure hours, struggling to battle the soul shattering monotony of the open sea by keeping his mind occupied with the work of his hands. And on it he carved a picture of an unfinished heart shaped room, and painstakingly rendered every tiny detail the he could remember. He worked on it for thirty years.”

What does this sea remember? At times, by the sound of it, the sea remembers quite a lot. At times its good memory does not make for a good story because it goes on and on with long lists of things that have passed through it, or troubles itself with correctly pronouncing the sound of every wave. Hereʼs what itʼs saying:

A red toothbrush, A set of encyclopedias with pages folded over at the corners, An Umbrella, A wooden chair. Sand. Sand. A Building built out of sand as if it were stone. Unread letters. And the parish churches of: St. Leonard, St. Martin, St. Bartholomew, St. Michael, St. Peter, St. Mary, St. Patrick, St. John, St. Nicholas, St. Felix, A Hankie, Laurel and Hardy, Morecambe and Wise, Gilbert and George, Tree.

His heart beating to a memory:

A room,

a girl,

a quiet night after work,

away from the sea,

looking forward,

an adventure.

The Sea, now deep in sleep, mumbled something about when it was little, many years ago. Its mother a glacier, and its father the sun. Its twin, the desert (fraternal), and its godfather the moon who continues to look after it.

I closed my eyes, looking for sleep myself, and tried to breathe quietly. I let my body float belly up, my nose and mouth above the surface but my ears just below it. I listened to the now deafening sound of my quiet breath and my mind was full and moving frantically from one thought to another. To calm myself, I decided to make myself listen to the stories in The Sea (instead of me), and count them. Stories told by all the stuff people have given it, or that it has taken. All the things forgotten in it or thrown to it for losing. Innumerable cast-offs, messages, and yesterdays gone off on an adventure; those things finding some rest in its methodical movements and temperate depths.

These things and their stories drift by in the current, like clouds in the jet stream, headed somewhere the ocean is taking them. They are quiet, but you can hear them if you tilt your head just right and listen for the sounds of the water. I want it to be a lullaby, a drifting cloud atlas of things that once were, or things that are headed somewhere else with the delusion of purpose. Stories of doing things, making progress, something to look forward to. I counted the objects and the stories they told.

#1

The shaved off whiskers belonging to a wrinkled face, remnants of sideburns grown reaching for a remembered gait.

Had I forgotten where I started? Itʼs been so many years and Iʼve gotten good at getting by … but where was I headed when I started this? Now, the things that rile me, the things that seem to draw out the most of my tired emotion, are the things that have to do with how people are to me. Not about whatʼs said, or whatʼs done. I enjoy outright offense and let it pass for low, but search for offense and in those moments where it isnʼt clear enough, where I can pounce on it. Perhaps this is now my only skill? Pouncing where I can point to the slightest whisper of disrespect? Perhaps I would be further along in this if I instead suffered quietly. Instead bit my tongue and knew better. There is a pleasure in that. There is pleasure there?

#2

All three skipping stones you skipped.

Picnic, family, little ones, passing on the art of the skipped stone.

#3

A bingo card with two almost bingos, both needing the number 12.

A last dollar, a last hope. A delusion perhaps, but it seemed possible. It needed to be possible and things that need to be possible sometimes seem as if they are inevitable, that for the story to end right it must be the way itʼll go. Deux ex machina. The way things end. But, of course, the world is harsher than that. Rather, our delusions donʼt allow us the reality and so make it seem harsh, when really it is mechanical. It is. Our perception of it is the thing that is relative to our want. And money can help you make the world seem to be however you want it. One last shot, a last dollar, but the number 12.

#4

(Indecipherable.)

#5

A watch inscribed, “In honor of 50 years served. Thanks.”

End of a pier. Tears remembering a life adding salty water to salty water. A remembrance regretted from this new solitude.

#6

A box of childhood things. A floating casket of what was.

A doll, forced on me by my mother, then loved because of a perceived kindred suffering. A gum wrapper from a piece of gum that Tony (TONY!) gave me at recess one day (still smells of grape.) A magazine picture of a Backstreet Boy that had been in the back pocket everyday of grades 6-8. Half of a friendship necklace heart bought to share with Sheri Ross, the one I stopped wearing without explanation to Sheri, who only noticed a few days later in the lunch line. A matchbox time capsule made at school in the 5th grade. Nothing in it. Wanted to save the moment. Dad left that day. And mom was happy. And my older sister too. Everything was going to be okay.

#7

The rock you used to keep your book open that day.

The novel was a mystery, a who-done-it, and the day was partly cloudy. Clouds floating overhead, sometimes blocking the sun, making you chilly, sometimes not, making you sweat. You were half reading, half watching your lover out of the corner of your eye. Feeling lucky. To be here. To be here with them. To be happy. To have a fish to cook tonight. To have The Sea in front of you, plodding along at your toes.

#8

A worn and rubbed icon of St. Michael Archangel. Or maybe St. Anthony.

A Spanish sailorʼs gift from his mother, set off on an adventure as the sailor sank in the hull of a frigate. He was thinking about what heʼll miss, about the couch, about the smell of the garden in summer, about the way the bed sheets feel after a day spent with hands in soil.

#9

Boots, soles worn through. Money enough for five pair stuffed in the insole.

A bit of a breather. To see wind in their hair with sunshine. A little bit of sunshine. A few days time lived without soot on her face to mark my kiss. A few days time where she doesnʼt mention whatʼs needed, whatʼs been bought, and what isnʼt left. A few days time when they arenʼt embarrassed by their clothes, to see them look at the sky instead of the ground, to get to see the way the Big Wheel makes their eyes big. A few days where we can wake up together in the morning, and get some breakfast, together, no whistles telling us weʼre late. No Bolton sun rising and spreading us out. Something to look ...

Sleep found me there. Then there was the zebra, again, and an anxious search for the drain at the bottom. The place that leads somewhere else. My body was there floating, a By-The-Wind-Sailor, and my mind to, in the flotsam and jetsam of my mind. Was I looking for new happiness, or replaying old trauma?

I woke up and there was sun. The Sea was moving more than last night, but not violently, a sort of slow swelling and contracting that lifted me straight up and then gently dropped me straight down. I kept my eyes closed for a while. Feigning sleep. Wanting to continue this moment. Not wanting to break it.

gravity's pull

In a café off Via della Libertà, looking through a folder of images that have haunted me for years, taken by two of the great chroniclers of Palermo’s suffering and injustices. Firstly, Letizia Battaglia, one of Italy’s most celebrated photographers and a legendary figure in the city who, from the mid 1970s, obsessively catalogued hundreds of mafia killings, funerals, arrests, trials, chain-smoking prosecutors, illegal backstreet horse races, religious festivals, and the embattled daily lives of women and children at home and in the street. 

Shattered bodies, crumbling buildings, fragile dreams. Over 600,00 images, all in black and white: an unflinching archive of death and life in a war zone. 

Over the past 40 years, Letizia has also been a filmmaker, theatre director, writer, publisher, elected councillor, and environmentalist. As Leoluca Orlando’s combative, outspoken ‘Commissioner of Liveability’ in the heady days of the ‘Palermo Spring’, famously she took to the streets of the old city with a team of council workers to clear away rubbish and needles, replant gardens and parks, in an effort to reclaim pride in public spaces. Of the thirty-three resplendent palm trees she planted on the derelict seafront, in the site of an ancient grove, only three survive today; the others are sawn-off stumps. 

Now in her late 70s, and largely in retreat from public life, her most recent photographic projects explore a ‘working through’ of mourning by superimposing portraits of Palermitan women over her earlier images of violence: an unsettling frictional montage of bloody (masculine) past and contemplative (feminine) present that invites reflection on uncertain future possibilities.

And secondly, Shobha, Letizia’s daughter, a photographer of international reputation in her own right. She arrives for our meeting to find me looking at one of her mysterious images; it shows a young girl in a long cape with expansive wings, her back towards the camera, as if flying quietly along this shuttered backstreet in Vucciria, past a dog asleep in the gutter, towards the market stalls just visible in the distance. “Ah yes, the angel, she brings a different quality of energy. We need blessings in this city. We need imagination and poetry”. 

Since her return to Palermo in the mid 1980s, having lived and studied abroad, Shobha’s work as a photographer has complemented and developed her mother’s, her own critical rage contoured differently by living and working elsewhere for much of the year and by a determination to “pursue life rather than death. The opposite of my mother’s images, and yet exactly the same impulse. We are both on the side of life. Palermo is above all a schooling in compassion. Extreme contradictions live so closely together here. You have to pass through pain to move forward, and I’m not afraid of that. What I really fear is ignorance and forgetting, that’s the void where the mafia and other abuses of power thrive. 

"When I first came back to Palermo, I threw myself into that beautiful, optimistic movement around Falcone and Borsellino, Orlando and others. After years of terrible violence and corruption, there was a renewed sense of life, of awakening, generosity, support, a collective endeavor to make things the best they could be; and for ten years I photographed life. But since then so much of this has been compromised and destroyed, and people forget what’s possible. And once more Palermo feels like an abandoned child ... 

"There are still people of such quality here, angels who bring light, and there is always beauty to be found in everyday life; but sometimes it feels like the city’s falling backwards into the darkness again. It's not all shit of course; but I live in the moment, and this is a dark moment”.

Shobha describes her recent international projects and how they relate to her work in Palermo: women labourers in Karnataka cutting stone in caves, driving trucks; women disfigured by acid attacks in Bangladesh; refugee nuns in a temple in Cambodia. “Always the same ethic. How to use photography to give light to a person’s dignity. How to bear witness to suffering with honesty and compassion”. 

She talks animatedly about teaching photography in Sicily, working with single mothers, autistic and Down’s syndrome kids, and about the professional training workshops she runs here and internationally: “I try to teach people to be aware, to be awake and ready, here now. I try to teach attention. Attention is hope”. 

Finally, she reflects on the differences between Palermo and her other home in India, where “lightness is mixed into the gravity of everyday life, there’s a greater softness and buoyancy there that supports people’s belief in the possibility of growth and change. In Palermo gravity has such an aggressive pull, its heaviness sucks people down, eats their energy. Here we have to really struggle to react and rebel against inertia, to pull ourselves from the mess. Last year this café was firebombed three times within a month. Why? Pizzo, competition, territory. Small minds. Because it’s nice. A normal life is not possible here. It’s the Wild West”. 
_____________________________________
 
For Shobha's website, and examples of her projects internationally, see here

For Letizia Battaglia, see her book Passion Justice Freedom: Photographs of Sicily, New York: Aperture (1999); and Giovanna Calvenzi's collection, Letizia Battaglia: Sulle ferrite dei suoi sogni, Milan: Mondadori (2010). For a recent Observer article by Peter Jinks about her work (4 March 2012), see here

Photograph of Letizia Battaglia and Shobha: © Cristina Garcia Rodero 

catastrophe

For the past couple of months, in the gaps in teaching, I've been working again with Lone Twin Theatre on The Festival, the final part of The Catastrophe Trilogy. Since early January we've moved around from studio to studio in the south-east of England - The Point in Eastleigh (semi-affectionately known as 'Beastleigh'), New Greenham Arts near Newbury, the Basement in Brighton, and finally the Pit in the Barbican, London. The last two locations have taken us ever further underground, currently in London into the ancient underbelly of the city.

The season at the Barbican (as part of BITE) opens tonight with Alice Bell, then tomorrow Daniel Hit By A Train, and Thursday the premiere of The Festival. All three parts in the trilogy are performed in a 'marathon' cycle on Saturday this week and next (2.00, 5.00, 8.00).

It's been a productive few weeks, involving a lot of talking, singing, writing, getting lost, aching limbs, and a great deal of keepy-uppy, the addictive deferral technique of so many devising companies. At one point we constructed a target for our shonky football skills, a paper Elvis mask taped to a broom; we called him 'Antoine'. After a week or so, his face was creased and worse for wear, as if he'd been up all night.

In retrospect the two weeks at Greenham were compellingly odd, uncanny, for New Greenham Arts is located at what was the Greenham Common air base. The studio in which we were rehearsing was apparently the room in which pilots were briefed. I spent most of one day in that room standing in for Nina who was away, learning her part in an evolving dance structure. The next day, I could barely walk. It seemed both surreal and fitting that we would dance and sing in such a ghosted context, with an awareness of its massively contested existence during the Reaganite '2nd Cold War': the Cruise and Pershing missiles, the 19 year period of the Greenham women's peace camp, not to mention the alleged nuclear accident at the base in 1958.

As Paul Virilio has suggested, every technology 'produces, provokes, programmes' its own accident: invent the car and you also invent the car crash. Ain't it the way.

When I came home from Greenham, Sue showed me a picture of her with her friend Rachel at the perimeter fence near the silos in 1981, with the word HOPE stitched in wool into the fence behind them.

A few hundred yards from the New Greenham Arts studio, the six missile shelters (the so-called GAMA - Ground Launched Cruise Missile Alert And Maintenance Area) are still intact, although the nuclear bomb proof steel doors have long since gone. Today, 19 years after the base closed, these 10 metre high, reinforced concrete silos covered in clay and grass are protected by seven layers of high security fencing, as if the shelters have been mothballed but remain ready, just in case ...

The former nuclear command and control centre at Greenham base, originally designed to withstand a thermonuclear airburst explosion, is currently used by a private company on the re-branded 'New Greenham Park Estate' as an 'ultra secure Data Bunker', its role to 'guard your systems and data from every potential threat that could compromise the availability of your business critical applications'. So, the redundant residuum of Cold War architecture has itself become a commodity in a neat bit of entrepreneurial recycling. And in truth its 'reinforced blast-proof walls', solid steel doors and 'military electro-magnetic pulse protection' look like serious shit in the commercial data protection business (see www.thebunker.net). I feel mightily relieved I don't have any data that merits that sort of attention, and at the same time wonder quite who's availing themselves of The Bunker's services. Evidently the 'perpetual war' of an ongoing paranoid 'state of emergency' persists in other guises.

Meanwhile, just down the road the Atomic Weapons Establishment (AWE) at Aldermaston continues its insidious work, in collaboration with the US Los Alamos National Laboratory in the Nevada desert. Aldermaston's been at the epicentre of British weapons research and development from the earliest British atomic bomb, the 'Blue Danube', tested off Australia in 1952, to hydrogen bomb testing in the Pacific in the 1950s, to the WE177 and Polaris in the 1960s, to the Trident warheads and current research into a new generation of nuclear weaponry in and around its its Warhead Assembly Facility and the Orion Laser Facility.

Makes you proud to be British.

Aldermaston remains the destination for the annual CND march from Trafalgar Square. And a women's peace camp holds monthly protests at Aldermaston. Keepy-uppy.

daniel

‘The work of hope: notes on Daniel Hit By A Train'

‘Health to you, and don’t forget that flowers, like hope, are harvested’
Subcommandante Marcos, Our Word is Our Weapon (2001)

For this new collaboratively devised work by Lone Twin Theatre, Daniel Hit By A Train, the second in a trilogy of narrative-based performances directed by Gregg Whelan and Gary Winters with the company of five performers, once again we started with material that seemed a little surprising for artists who have so often articulated their commitment to optimism and practices of hope. While the first performance Alice Bell (2006) was triggered in large part by the group’s process of sharing stories of displacement, separation and loss, for Daniel Hit By A Train we drew on a little-known 19th-century London memorial to people who lost their lives attempting to save others.

The ‘Watts Memorial of Heroic Deeds’, in Postman’s Park in the City of London, contains 53 plaques recording acts of impulsive bravery; and these became the focus of our improvisations, the lens through which we looked for forms, languages and rhythms. Taken together, the plaques comprise a catalogue of small disasters in the everyday, with momentous implications for the protagonists. Each plaque contains the bare bones of a story and of a collapsed, elliptical life: a name, a brief description of an action, a date. Some have the stark economy of an expressionist woodcut, for example: ‘THOMAS SIMPSON, DIED OF EXHAUSTION AFTER SAVING MANY LIVES FROM THE BREAKING ICE AT HIGHGATE POND, JAN 25 1885’. Others are small songs of impetuous selflessness; a few are disarmingly comic. Each of these cryptic fragments endeavours to remember the forgotten and to honour the attempt to intervene. And perhaps that’s one link with hope, and with Lone Twin’s work; they have consistently tried to honour the attempt.

Collectively these texts constitute a list, a form that Lone Twin has mined repeatedly and inventively over the past 11 years. The list as conjunction without continuity, as provisional and partial map hinting at lives and worlds, a kind of ruptured and unfinishable historiography that traces the contours and feels of lives and worlds. The list as resonant debris of the everyday, residual particles of the storm from paradise as we edge backwards into the future, like the ‘angel of history’. The Postman’s Park texts are in some ways reminiscent of other cumulative, serial texts that deal with everyday catastrophes – the anarchist Félix Fénéon’s remarkable Novels in Three Lines, for example, or the snatches of Berliners’ thoughts overheard by the angels in Wim Wenders/Peter Handke’s Wings of Desire. There are connections too with Andy Warhol’s obsessive engagement with the iconography and instruments of mortality in his Death and Disaster series. Perhaps above all I am reminded of a much-discussed passage in Charles Dickens’s Our Mutual Friend, a book awash with drownings, near-drownings and savings from the murky waters of the Thames. A much disliked character, Riderhood, is plucked unconscious from the river, then laid out in a nearby pub. “No one has the least regard for the man”, Dickens wrote, “with them all, he has been the object of avoidance, suspicion and aversion: but the spark of life within him is curiously separable from himself now, and they have a deep interest in it, probably because it is life, and they are living and must die”. In this way, Dickens suggests the mysterious allure of the ‘Life’ in life - life itself, beyond the particular individual – and his perception generates a complex, grained hope.

Lone Twin Theatre’s approach, however, combines a compassionate regard for the bottom-line human predicaments in these tragic stories, with a recognition that the most telling forms of respect and re-membering are often irreverent. True seriousness admits laughter and contradiction, and the task is to track the ‘Life’ in life to its lair, even in death. As a company, we have found some background stimulus in this regard in the forms and irreverent idioms of the medieval mystery play, the ‘dance-of-death’, the carnival procession, music hall, the village play, and other structures of popular community event. Memory in such contexts is the domain of hopeful and playful re-invention, rather than melancholy; irreverence is a sign of creative curiosity and experimental re-working. The rehearsing of 53 deaths here both admits to the fragility and contingency of human life, and celebrates our capacity to create multiple, temporary and provisional lives and worlds, and to share stories about them. So, theatre itself as a practice of hope.

In The Principle of Hope (1959), Ernst Bloch suggested that: ‘The work of hope requires people who throw themselves actively into what is becoming, to which they themselves belong’. What is the nature of the impulse to act at the moment of catastrophic accident? What drives someone into the fire, the path of the train or runaway horse, the sinking ship, the toxic pit, the sea/canal/pond/lake/river? What is at play in this instinctive self-forgetting? The triggers for action remain unknowable here. This list’s reiteration of selfless, active intervention and failure suggests something fundamental is at work here, another ‘story’ we hadn’t bargained for - and I’m not referring to some clumsily Freudian realisation of a suppressed ‘death drive’: quite the opposite. Some people seem to experience an unconscious compassion in the face of vulnerability and distress, a recognition that overrides conscious self-preservation. There is hopefulness at the heart of this recognition, in the attentive openness to the ‘becoming to which they belong’ (and Bloch’s phrase might well characterise Lone Twin’s body of work as a duo, as well as the ensemble work of Lone Twin Theatre). Such hopefulness is not betrayed by contingency and failure. For in the work of hope something of life is affirmed even in the dying - as it is in theatre, that most mortal of forms, forever hovering at the cusp of appearance and disappearance.

In her book Hope in the Dark (2005), Rebecca Solnit outlines her own pedagogy of hope, with hope conceived proactively, as an ‘act of defiance’: “Hopefulness is risky, since it is after all a form of trust, trust in the unknown and the possible, even in discontinuity. To be hopeful is to take on a different persona, one that risks disappointment, betrayal …Hope is not about what we expect. It is an embrace of the essential unknowability of the world, of the breaks with the present, the surprises … Expect to be astonished, expect that we don’t know. And this is grounds to act”. Solnit’s credo is one that might be applied to Lone Twin Theatre’s two performances thus far, both the single narrative arc of Alice Bell and the proliferative accumulation of stories in Daniel Hit By A Train. For here is a social practice that seeks, playfully and defiantly, to rub up against the unknowable and the impossible, the mortality of things and their ghosts, in search of sparks of life and other unforeseeable surprises. And always, at the very least, to honour the attempt.

Programme notes for Lone Twin Theatre's Daniel Hit By a Train: premiered at the Brut im Künstlerhaus as part of the Vienna Festival (Wiener Festwochen), May 2008. Co-produced by Vienna Festival, ACE, British Council, Barbican/BITE, Leeds Met -
© David Williams. Lone Twin Theatre is Gregg Whelan, Gary Winters, Kate Houlden, Guy Dartnell, Antoine Fraval, Paul Gazzola, Molly Haslund, Nina Tecklenburg, Cynthia Whelan and David Williams

alice

In recent years, I have worked as a dramaturg with old friends Gregg Whelan, Gary Winters and their company Lone Twin Theatre, on the creation of a trilogy of performances. Two of those performances now exist: Alice Bell, which has toured extensively throughout Europe since its Brussels premiere in 2006, and Daniel Hit By A Train (2008), which premiered earlier this year in Vienna and will tour the UK in the autumn. The third and final part of the trilogy will be premiered in the autumn of 2009. The following two posts (23 and 24 July 2009) are programme notes written for the tours of Alice and Daniel: fragmentary maps of processes I still haven't fully digested, but am happy to linger with ...
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‘A falling together of accomplices’: Notes on the making of Alice Bell

* A story is fashioned in the wake of events, this is central to how human beings synthesise the chaotic multiplicity of lived experience; an examined life is a life recounted, a ‘life-story’. And yet the telling itself can be an event in itself - the fashioning, staging and communicating of a world here now. This is what we dance around repeatedly and uncertainly, finding our way, then losing it again. ’How to get the real into the made-up? Ask me an easier one’ (Seamus Heaney).

* Looking back over Lone Twin’s performance work, it seems there are recurrent principles or propositions at play, and they have an unspoken matter for us in what we are trying to make here in Alice Bell. So, for example, in each Lone Twin performance something simple is made strange, unfamiliar or difficult, then worked through in order to reach a sense of accomplishment. Each work is an ‘act of folly’, and yet somehow hope-ful and joy-ful, a ‘labour of love’ as Barry Laing has described it. For every work is a structure to make contact with people and to seek their help. The invitation implicit in these practices of hope asks: walk with me, talk with me, dance with me, meet me, be my accomplice for a while, share this with me, it will help me. Love requires effort and an acceptance of vulnerability. Be here with me now. Maybe it will help you too. There is always the possibility of joy.

* I’ve been reading Richard Kearney’s On Stories (2002), and his articulation of an ethics of storytelling and of inter-subjective imagination is compelling in the face of those millennial anti-humanists who declared the ‘end of narrative’ (as well as of history and ideology). ‘The story is not confined to the mind of its author alone’, he writes. ‘Nor is it confined to the mind of its reader. Nor indeed to the action of its narrated actors. Every story is a play of at least three persons (author/actor/addressee) whose outcome is never final. That is why narrative is an open-ended invitation to ethical and political responsiveness. Storytelling invites us to become not just agents of our own lives, but narrators and readers as well. It shows us that the untold life is not worth living. There will always be someone there to say, “tell me a story”, and someone there to respond. Were this not so, we would no longer be fully human’.

* Graffiti seen today on Berlin walls: ‘I’d rather laugh, all day’. And: ’My mother taught me well, so I rebel’. Also, alongside a stencilled banana: ‘One glass of water illuminates the world’.

* The politics and ethics of collaboration – everything is at stake in how we meet, listen, respond, how we are there with and for each other. How to live with others, loving something of their difference, their elsewhere? How to make the friction of difference part of the grain of a collective articulation? And how to invent the conditions for invention? How to invite people and forms and languages to come into conjunction, creating the time and space for them to co-exist? How to care for what we inject into the collective bloodstream, and to enable it to reverberate in ways that are more than the sum of its parts? How to be responsible for this story of love, transformation, betrayal and forgiveness, and to wear it on our sleeves with compassion and generosity rather than nudge-nudging and winking through the lens of a world-weary cynicism?

* Gathered around a laptop in a stairwell in Berlin, the only place we find to pick up a wi-fi signal on a Sunday afternoon, we watch online videos of the Gillian Welch/David Rawlings band, and of Bruce Springsteen with the E Street Band. These serve as points of reference in terms of investment, attitude, energy, presence. Something is palpably at stake in the work of it. As Gregg says, something is ‘crucial’, it’s not just a relaxed good time. Something has to be made to happen, and we recognise the engagement, the quality of attention and of listening. And we root for them, just as we do for Tim and Dawn in the final episode of The Office (another point of reference here). ‘You have to step it up out of the familiar’, Gregg says, ‘you have to step up to the plate’.

* In Michael Ondaatje’s In the Skin of a Lion, one of the central characters Patrick proposes a kind of dramaturgy of the band, where the interweavings of self and others within musical structures offer a model for dynamic, connective relations between the individual and the collective. Cornet, saxophone and drum ‘chased each other across solos and then suddenly fell together and rose within a chorus’. Patrick recognises how ‘each one of them was carried by the strength of something more than themselves’. Here the collaborative meeting place of the band is ‘perfect company, with an ending full of embraces after the solos had made everyone stronger, more delineated. His own life was no longer a single story but part of a mural, which was a falling together of accomplices … a wondrous night web’. This is a metaphorical mapping of possible inter-relations in the construction of both narratives and identities. Although we have long since left Ondaatje’s novel behind, nonetheless this musical ideal lingers on to ghost so much of what we seek as a company in this performance.

* In discussions about the speaking of texts Gregg and Gary talk of sentences as sculptural ‘objects’, each one an entity of a particular shape and weight to be placed alongside each other in a public space as if they were components of a ‘report’. Molly Haslund, who plays Alice Bell, describes her score as a performer as being made up of structures like karate ‘kata’, tasks of a particular form and rhythm to be embodied and fulfilled. I think of the poet Alice Oswald talking of each line in a poem as a stone, and of the poem as a ‘dry-stone wall’: a composite or aggregate entity, hand-made from found materials, within which each component has a certain self-sufficiency, a certain suchness, to be encountered and contemplated in relation to the whole.

* Peter Brook once said that, when his international group first started performing in Paris in the mid-1970s, people often asked them if they were amateurs. Although the performers were slightly miffed, Brook was delighted. He was after a kind of sophisticated children’s theatre comprising diverse, legible, storytelling forms and performers whose differences flared into visibility. ‘Amateurs’ in the old sense of the word: lovers of stories coming together to meet in the telling, each of them implicated in making it take (a) place in the present. This relates to something at the heart of my pleasure in working with Gregg and Gary, and now with this new company; here too ‘naivety’ and the ‘amateur’ are qualities to be worked and affirmed and celebrated, and it’s often uncomfortable in terms of my own received ideas. It’s like hanging out with two disarmingly smart (and hilarious) kids whose perceptions unsettle and surprise, and invite me into elsewhere and otherwise. An encouragement to think and re-think through shifting position and unexpected contradiction, rather than the surface rearranging of prejudices that so often passes for thinking.

(Extracts from rehearsal journal, Berlin, March 2006)

Programme notes for Lone Twin Theatre's Alice Bell. World premiere: Beurrsschouwburg Centre for the Arts, Brussels, as part of the Künsten Festival des Arts, May 2006. Co-commissioned by Sophiensaele, Berlin; Künsten Festival des Arts, Brussels; The Maltings, Farnham; and Nuffield Theatre, Lancaster. Supported by ACE, German Federal Cultural Foundation, Tron Theatre Glasgow - © David Williams

innocence & experience

An overcast Saturday morning in October. At home in rural Devon, with a cup of tea in hand, a fire alight, today’s newspaper scattered on the carpet. A cat who sometimes visits unannounced for a game, a snack or a snooze licks her paws by the sports pages, then in a flash turns her head towards the window. Both of us inside, looking out. The garden. The apple trees losing their leaves. The edge of Dartmoor barely visible through the mist, like the back of a whale caught at the moment it breaches the surface. The sound of crows cutting across the muffled insistence of traffic in the distance, busy shouts over a steady grey current. A raven or is it a jackdaw, so black that it’s blue like Elvis’s hair, pecks into an apple, looks back at us, then wipes its beak on a branch. The blur of wings, then empty bouncing branch. After a moment of stillness the cat looks back down at the football headlines, seems to read for a moment. ‘Beckham right for England, says Wenger’. ‘McLaren era in danger of spinning out of control’. The murmur of the world out there.

Near the beginning of Uninvited Guests’ It is like it ought to be: a pastoral, the performers playfully construct a rural refuge: an imaginary spring in an imaginary village in an imaginary valley. A perfect (too perfect) English May is fabricated through a proliferatively layered soundscape of whinnies and moos and quacks and oinks and woofs; and a lyrical and abundant utopia materialises, outside of history. Here nature is ‘soft’ and ‘kind’, and there is no place for crows and ravens and the monstrous machinery of industry in this genteel bucolic fantasy. For we are in an idealised (and parodic) place of innocence, the ‘country’ - from the Latin contra, meaning ‘against’: the place that lies in opposition to the city, the (imagined) critical ‘other’ of urban chaos and anomie. All shout YES to the birds that sing, YES to the sky and clouds and sun. Later, as an approaching storm gathers momentum, Richard calls out from the top of a nearby hill, reporting back from the encroaching world he sees outside the valley. Like Walter Benjamin’s angel of history, he is confronted with fragmentation, the debris of a ‘storm in paradise’, the storm of ‘progress’. In Benjamin’s narrative, the winds of this storm blow the angel backwards into the future; here an apocalyptic whirlwind passes through the valley, and for a moment it is caught in the epicentre of the storm. From the garden of Eden to the Book of Revelations. Eventually light returns to the village, but this new dawn is no longer sentimental and idealised. Tempered by experience (of cruelty, chaos, contingency, modernity, mortality, history), weathered and fragile, the village has become more complex and contradictory. The lingering refrain of the final song - ‘it is like it ought to be, but it is not’ – suggests an uneasy tension between yearning for what’s ‘lost’ (the fiction of an imaginary innocence) and a desire for what ‘could be’ (an imperfect otherwise still to come, to be invented). The song itself rides on the ambiguities between lament and celebration, and bridges the axis between them through an acceptance of paradox. In turn, this is allied with a critical perception that what we lack is that which demands our present and future energies. In other words, rather than a naïve utopianism founded on nostalgia and escapist retreat, the performance stages another kind of utopianism - something perhaps closer to a measured, creative, play-ful collectivism that one might characterise as a practice of hope.

Viewed from a particular angle, the narrative trajectory of the performance resembles a myth or fable. For example, it tells a story of a Blakean innocence contoured and grained by experience; we witness a soul’s journey through a seasonal cycle whose winter is the tempestuous dis-illusion of a ‘night sea crossing’ en route to what Jung called ‘individuation’. The performance also speaks of the permeability of boundaries, territories and ‘islands’ - the valley, say, or England - as the ‘outside’ crashes in to become part of the ‘inside’ (where it always was anyway). In addition, it articulates the contradictions of history and post-modernity, and the impossibility of absolute withdrawal from their complex dynamics. In its forms and imagery, the performance draws on disparate British folk forms - ancient, emergent, re-invented, imagined – to ask what forms a contemporary community celebration might take. What might an English folk or pastoral theatre look like now, and what kinds of stories could it tell? What kinds of meetings and interactions with an audience might feed and reconfigure the event itself (the audience another conventional ‘outside’, like the weather, to be encouraged in here)? What are the relations between imagination, a yearning for celebration and an active critical intelligence?

The performance also references other cultural practices that seek to address loss and continuity, renewal and re-invention, the paradox of change as the only constant, the possibility of economies of inter-connection and exchange. For example, the Joseph Beuys of How to explain pictures to a dead hare (1965), his head covered with honey and gold leaf as he cradled and stroked a dead animal and whispered in its ear. Or Jeremy Deller and Allan Kane’s Folk Archive (2005), with its inclusive revaluing of the vernacular and the ephemeral. Or Lone Twin’s playfully celebratory invitations to walk with them, dance with them, sing with them, in performances conceived as mechanisms for ‘meeting people’. All of these practices are social and political as well as aesthetic in their concerns. Like Uninvited Guests in this performance, they seek to explore and rehearse ways in which we might affirm the complexity of our lives in relation to others, while continuously re-imagining and reconfiguring our identities and traditions, and the stories we tell about ourselves in the light of this complexity.

Another raven, or is it a jackdaw, at the window. The cat slips outside. My tea is cold. It starts to rain. David Beckham smiles out at the world, ignoring the front page headline beside him: ‘Plot to hit UK with dirty bomb and exploding limo’. The murmur of the world in here.

In all of our valleys, it is like it ought to be, but it is not.





('Songs of innocence and experience', originally published in tour programme for Uninvited Guests' It Is Like It Ought To Be: A Pastoral, 2006 - © David Williams. Photo © Uninvited Guests)