Saturday, February 23, 2008

Katie and Katie Selfer

Here is a comparison picture of Katie, OzFrank Actress and her Selfer. Each of the six witches in Voodoo Macbeth have a life size doll of themselves. The actors' Selfers will be dressed like their real life counterpart. The Selfers are featured in the banquet scene of Voodoo Macbeth.


Tuesday, February 12, 2008

Voodoo Macbeth - Dramaturgical Preview 3


The witches sit cleaning the objects of the Voodoo alter preparing for their annual zombie ritual. It is a festive time to torment their former masters Macbeth and Lady Macbeth. The ritual drags the infamous pair out of their death beds and forces them to relive their devilish deeds.

Macbeth and Lady Macbeth are confused and in their zombie-fied state they sense only vague horrors and painful blood soaked memories which come to them in terrifying succession. Firstly, in static mechanical sounds, like through a crack in time, they hear their own words spoken into their ears. Then the bloody deed of King Duncan's death is re-enacted to the thirsty pleasure of the witches. Fooled into the play of the witches, Macbeth and Lady Macbeth become absorbed in its reality. They believe again that they are living and that some faint hope of success remains, much to the wicked delight of their tormentors who play all the roles in their zombie's hallucinations.

A most festive part of the ritual is the appearance of Banquo's ghost as the silver skull of Baron Samedi, chief of the dead, during the banquet in which the witches feed life size mannequins of themselves.

Deep in the night the witches return Macbeth and Lady Macbeth to their death beds and brew up a cauldron of evil to deliver a final jolt of zombie life which forces the pair to re-experience the intense anquish of the final climatic moments of their lives.

Fully satisfied with the ritual's success the witches look forward to next year's rite when they can once again ...."Take their souls out for a run."


*********

A final note: OzFrank is not advocating that Voodoo is a evil religion. This play is merely using Voodoo's Western fictional representation as a popular contemporary device - more on this in later posts. Voodoo itself acknowledges the sinister side of itself in the work of sorcerers and of practitioners that use "both hands" as they say.)

Saturday, January 26, 2008

Magic Rattle - Voodoo Macbeth

This is the latest incarnation of the magic rattle (anson) that the witches will use to bring the dead Macbeth back to life with. I've made the rattle with four separate rattle compartments inside so as to get a complex sound. The bells on the outside will also add an extra sound dimension to play with.

From the imaginative point of view this rattle contains the powerful spirit that will raise the dead for the manipulation of the witches in their macabre ceremonies. In a way this rattle holds the spirit that they serve. The feelings the actors should focus on is the psychic weight of the rattle, the command that it gives them personally when they have possession of it and the desirousness to have possession of it.

The spirit of the rattle is very loosely based on the Voodoo Loa Damballa and the Christian Devil, though neither is truly being identified here - rather it is a particular mutation suited to the play landscape. Largely it is a strangeness (...weird sisters...) that implies both power and corruption of power by the witches...by Macbeth.

Monday, October 29, 2007

Images of Inspiration for Voodoo Macbeth

Here is a quick collage of just some of the images that have been inspirational to the development of Voodoo Macbeth.


Saturday, October 20, 2007

Rehearsal Space - Experiments in Play 1

"Improvement makes straight roads; but the crooked roads without improvement are roads of Genius." William Blake.

The quote above is meant to mark a form of development that is often forgotten. The rehearsal space is no more immune to preconceived ideas of how things should be done than any other. Do you imagine that a rehearsal should be a bunch of actors walking through their lines at the spots the director marks out for them and that this is done until it is learnt? I'm sure you do. This is the straight road of improvement that Blake speaks of in the proverb above. But it is a road that goes somewhere very pedestrian and well trodden. How does one proceed when one seeks the eagle's nest?

The Ozfrank actor has to know all of the lines of the speeches. They will not know what their specific lines will be until much later into the play's development and due to unexpected losses of people they will be required to substitute for their peers.

Beyond these practicalities is the need to be able to focus on the body and to build the character's psychic relationship to the play context. Knowing all the words removes from the conscious mind the weight of handling too many variables simultaneously.

In the above two photos we see the actors begin to recite the words of The Dagger speech from Macbeth in full voice focusing on vocal power and memory. Once the repetition of this began to wear out the actors capacity for invention, Jacqui took the step of varying the process by breaking it up with what are called in the Frank/Suzuki actor training - Statues. The actors begin by taking a sitting open statue posture (as seen in photo 2) and begin to recite The dagger speech. Then at random intervals Jacqui strikes the ground heavily with a big stick and at that moment the actors must fold themselves into a closed statue and halt the speach. The speech is then only begun from where it left off and a new open statue posture assumes once the stick is struck again. This punctuated speech requires strength of body control that tests not only their physical endurance but also the actors commitment to their work. What would it mean to accept defeat and collapse under the strain? It should not be forgotten that this is a group experience and the risk of losing of face is always an active factor in any human group situation.

Creating variations like this to learning speeches refreshes the actors relationship with the text - goading them into tackling it again and again.

Once the group became familiar with the words to a sufficient degree Jacqui felt it was time to introduce the actors to the props and the play's current state.

But this too is a place for experiment.

After the Cauldron scene the witches throw around a skull, which is standing in for the head of Macbeth. They each speak part of the visions to his head and play with it. Suddenly Jacqui wants to try something. "Lets try moving it around on the ground instead and see what happens" she says.

There is a lot of concentration needed to say lines, catch and throw a head and maintain and develop a character all at the same time. Removing the catch and throw to a more grounded push and pass along the floor allowed the actors some more psychic energy to develop the way they would deal with tormenting the head of Macbeth.

Here we saw more expressive body shapes and character nuances and development than before. It was also much more fun :)

But that's not to say that any of this will be in the play that is visible to the audience when it's performed. However, this rehearsal experimenting, these crooked roads as William Blake calls them, are what will have created the actor's performance and the play's shape at the time of presentation.


Wednesday, September 26, 2007

Playing Games

Then to the rolling Heav'n itself I cried,
Asking, "What Lamp had Destiny to guide
Her little Children stumbling in the Dark?"
And - "A blind understanding!" Heaven replied.
from the Rubaiyat of Omar Khayyam


So what is all this guff called art for?!...I hear this all the time echoing through the philistine air of our culture. What a sorry state to feel so empty that some utilitarian purpose must be found to excuse that which comes so naturally to the human being.

But if some explanation is necessary then perhaps this might send a jolt back through cold veins...

The extended quote that follows is from the book "Alchemical Active Imagination" by Marie-Louise von Franz (famed pupil of C.G. Jung).

"If we look at what has been written on the religious life of primitive societies, it seems most likely ....that in the most primitive populations which still exist, religion consists mainly of certain rituals, which are to a great extent physical enactments: totems, meals, dances and other activities, praying gestures, and so on. A ritual like the Mass comprises vocal prayers and gestures. Man probably has never been conscious that these rituals are performed in much the same way as those of animals, we know that many of the patterns of behaviour of animal life do not serve (or at least one cannot prove they serve) any immediate utilitarian purpose such as propagation of the species, eating, or survival.

"Adolf Portmann explains these "rituals", as zoologists now call them, by saying that they express the meaning of the animals existence. By performing them, it manifests its own being, or, one could say, it expresses the meaning of its existence on earth, and even the most skeptical zoologist cannot find any further practical purpose in them. If you stop animals from performing such rituals, they get sick and their vitality is lowered. We may assume that even on that level already there is a need to express - let us use Portmann's expression - the meaning of one's own existence, without further practical purpose, and it is most likely that the most original and most archaic human rituals were of a similar nature.

"That is also the reason why, when you go further back in the history of religion, you can no longer distinguish between play or games and rituals. The history of games such as still exist in primitive societies - like dice, ring-toss, and all group and ball games - shows that these are played both as rituals and, at the same time, as games. .... The most reasonable investigators say that one cannot make a distinction between the two things. In other words, when a man is not occupied in hunting, eating, making love, or sleeping, if he has any further energy left, then - let us use the zoological expression - he moves about and does things which to him expresses the meaning of his existence, and such things are generally ritual-games or game-rituals. And according to the material I've seen, at least ninety percent if not all of them cluster around what we now would call the symbolism of the Self."

After having read the above, would it be too much for me to say that art is one of these fundamental expressions of humanity? or would that be too obvious?

William Blake seemed to understand when he wrote in the introduction to Jerusalem: The Emanation of the Giant Albion (early 1800s), "The Primeval State of Man was Wisdom, Art and Science."

*Image above: Kabuki actor applying kumidori make-up, from the 1976 Kubuki Exhibition catalogue of the Waseda University Theatre Museum Collection in Sydney.

Thursday, August 23, 2007

A Short Video Tour of Voodoo

Haitian Voodoo



By National Geographic.


Vodou in Brooklyn



by Stephanie Kieth. The narration is very interesting.


Voodoo Dancing and Drumming in Haiti



notice the extended leg movements...this is something we've begun to incorporate into the witches dance as Duncan's ghost (aka Baron Samedi or Gede) leaves.



Vodou Images and Music



Shows some Loa veve (graphic symbols), Saints and art of the Lwa and some images of voodoo ceremonies


Art of Haiti



Shows paintings, flags, metal cut outs, photos from an art gallery in Haiti.

Wednesday, May 16, 2007

In the Studio - mask bases for Selfers

Here I am making the plaster mask base of Jane Barber - the last one in the series...for now ;) I've used plaster infused bandages cut into strips and applied much like one would paper mache. This way I could make sure I could get into all the little sensitive nooks and allow the nostrils to be left open without the use of straws which were very uncomfortable and caused a bad reaction in one of the actors. Otherwise all the actors took to the process very well.

This photo was kindly taken by Mike Scott.

Monday, April 30, 2007

Voodoo Macbeth - Dramaturgical Preview II



What actor can truly subsume Shakespeare's words into himself? Can the contemporary theatre audience suspend their disbelief when the authorship of the play is so universally complete? Isn't the actor just mummying a part too large for any mortal man?

Jacqui Carrol's"Voodoo Macbeth" now progresses into this Kantoresque conceptual space. She is striping away Macbeth's well worn cloak of words, so the actor must truly act, while the witches, beings of another dimension like the playwright himself, speak his words and maneuvers Macbeth as a puppet zombie.

***
The image above, "A Lady in Waiting", is a photo-graphic work I've made of a photo taken of Kristen Duffus while having her plaster mask made for her "Selfer". After completing the mask base and waiting for it to dry I was telling Kristen how beautiful a scene it made, she motioned to me to take a photo and so I did. At the next rehearsal I brought in a print of "A Lady in Waiting" and stuck it on the Vision Board (more on this in the next post). Later that evening Jacqui came to look at the board and told me how much she liked the image. Today, Jacqui reveals to me that both Macbeth and Lady Macbeth may be masked off during most of the play....a neat example of the fluid nature of process in the arts as an intersection of influences.

Wednesday, April 11, 2007

Voodoo Macbeth - Damaturgical Preview 1

" What fog descends the brow of Macbeth,
When fortune curses him with bloody lust?
Beguiled his brain by a cauldron broth,
Bound and lobotomised,
His soul is lost.”

Jacqui Carroll's Voodoo Macbeth stirs the steamy heart of the French colonial slave trade: by day the Princes parade, by night the drums of the Haitian jungle raise the hair of the neck. Macbeth, in secret, trades with the left hand path of sorcery. His luck too great he falls victim to the powers he invokes. The Black Dog Baka* has possession of his brain, and as his zombie, Macbeth rides his fate in a miasma of treachery and blood. Jacqui Carroll shatters the traditional tale and like Picasso, revels in nightmarish struggles and acrid beauty.


*Baka: “The protective spirit known as a Baka or Gad (guard) can be delivered by a Voodoo priest in the form of a dwarf, small monster or animal. It protects a house or property. Believed to be evil, the Baka can turn on its owner to inflict various misfortunes, including his or her death or the death of their loved ones.” Voodoo: Truth and Fantasy, Laennec Hurbon, Thames and Hudson, London, 1995.


This is the first Dramaturgical Preview of the current work in progress, Voodoo Macbeth, by Frank Theatre. I have coined the term Dramaturgical Preview to acknowledge the nature of this type of advance description of a play. It does not mean that the final production will be plotted in this way, rather the dramaturgical preview is the current imaginative slice of the working matrix of a play in progress. I hope that it will signal the internal nodes active during the "blue print" stage, as Jacqui calls it. As the work progresses the nodes will relax into background radiation of the piece forming its conceptual bones and imaginative structure. For the interested viewer and patron - it is hoped that they will enjoy and be stimulated by the rare window into the creation of a work of theatre art.

Sunday, April 1, 2007

Mirror Universe - a window on salience

"...the amygdala may play a leading role in establishing what consciousness researchers call "salience" - choosing which stimuli we prioritize and therefore of what we are conscious. This Oz-behind-the-curtain has LeDoux convinced that the amygdala and its subcortical allies, rather than our consciousness, define who we are. "Consciousness may get all the focus," LeDoux notes, "but consciousness is a small part of what a brain does, and it's a slave to everything that works beneath it.""

(Mastery of Emotions: Joseph E. LeDoux discovered how fear arises. Now he is showing that the biology of emotions is what gives life meaning, by David Dobbs, Scientific America: Mind, vol 17, #1.)


In my reading of Voodoo, for Jacqui Carroll's Voodoo Macbeth, the lwa is said to "ride its horse" or "mount" their servants to use their bodies as instruments of self expression. The ego identity of the servant is released, called "the big good angel." They then feel a sensation of utter emptiness bringing with it symptoms of fainting, trembling and/or convulsions, it is after this that the communal spirit or lwa enters the "head" of their servant to express themselves in their traditional forms and characteristics at the gathering held in their honour. (pg 110-111, Voodoo: Truth and Fantasy) These rituals affirm social ties and community as well as linking life to the spiritual world. I took the photo of Michael Scott (affectionately known within Frank Theatre as Scotty), during some improvisations in last Thursday's rehearsal at the studio. Here you can see Scotty's Selfer (life size mannequin of himself) piggy-backed on top of himself, perfectly representing this state of the "two souls" contained in man: our ego identities and our consciousness(?), our unconsciousness and our consciousness (?), the self we project and the self that we are (?), the self we think we project and the self that is projected(?)....an interesting area indeed.

The Selfers, made by both myself and John Nobbs, are intended to work within the area of salience; as a mirror by which aspects of the self and constructions of the self can be made visible within the constructs of theatre space/time. Their inclusion into the workings of the theatre both within a play in progress, in productions and within the general ensemble of actors is a significant new direction and represents a dimensional shift towards an integrated learning vehicle inclusive of the unconscious workings of the mind.

Saturday, March 24, 2007

Dressing the Mind for Deep Play - ArtTools


"The difference between making a breakthrough and not can often be just a small element of perception." Brian Greene

(The future of String Theory: A conversation with Brian Greene, Scientific American: Special Edition, Volume 15, number 3.)

Something I noticed very early on while watching the actors in rehearsal was that they found themselves better when they had some prop to use in the place of something, than when they had to mime its existence. The prop didn't have to be the object but it had to have some characteristic of the object it represented, thus the concentration of the actor is released to develop the rest of the imaginary situation without additional strain. This could be as simple as holding a piece of paper when called for holding a letter. Without the paper in hand one has to, for example, judge eye distance and hand positions, and all of these discrete but familiar forms burden the mind while it tries to fulfil the higher demand of an even more complex and unfamiliar order of interaction.

This started me thinking about what an object can do for the mind of the actor. After having discussed with the actors some of the ideas Jacqui and I had been discussing about Voodoo and Macbeth I noticed how seeing images to illustrate our point triggered a greater creative interest and response. For an artist, the world of images as vessels of learning is an ubiquitous process that bares almost no explanation, but I'm realising that the world of the theatre and the domain of the actor has not necessarily been so trained. I realised that to communicate the director's vision I had to colour their world, so to speak, with objects that carry in them not just a stand-in characteristic but contained the knowledge and spirit of the idea itself.

One of the first things I did was create a naive rattle (asson) out of an old Vegemite jar and some screws that were around the studio. The actors had no longer to image a rattle, they could hold it and use its sound qualities. As the rehearsal progressed they instinctively discovered how the rattle is used to moderate and control the energy of a group - to bring it on and the calm it down. I saw this and then afterwards discussed this in terms for how it might be used in ritual, its psychological basis and in what manner it is used in Voodoo. They experienced key knowledge through the doing of it with an appropriate object stand-in.

Inspired by these effects, I began to wonder what other devices I could make to add colour to the experience of the actors. I had been asked to make some drawing of the ritual objects used in voodoo and through careful observation and reading picked out some of those things that might be appropriate for our purposes. One of the objects that fascinated me was the colourful and exotic wanga. A wanga is an object created through ritual to capture and bind into the object, supernatural spirits/powers. Since Macbeth and Lady Macbeth's fate are being "controlled" by the witches I hit on the idea of making a wanga bottle of each of them. To make something like this requires an examination of what a wanga is constructed of and the forms that they take. Through making my own wanga bottles (without the intent of a ritual of course) I could experience the art of them and also to appreciate psychologically why things like pins are used for both functional and magical purposes. The Macbeth and Lady Macbeth wanga became knowledge loaded objects for me. (I have previously posted the image of the wanga I made in Doing Ing).

At the next rehearsal I was pleased to be able to introduce these and other objects that could dress the minds of the actors for their work in this week's session. The objects gave me an opportunity to talk further about Voodoo in context to our work and introduced a new order of prop making into the working process of the ensemble - the use of art as tool.

While considering what objects I might make for next week's rehearsal, subconsciously the need to make objects physically intimate with the actors was playing at the corners of my thought. If the wanga was a loaded object for me the maker, could I create a loaded object that would colour the actors minds as intimately? The rattle came back into view. There is a moment in the development of the play so far when all the actors use a rattle. I had some little tins and with a burst of enthusiasm got to making the little rattle tins you can see in the top image. These are purely a fictional creation, as the rattles used in Voodoo are not at all like these. With the use of images of the Voodoo spirit's veve (graphic symbols) and some inspiration from a painting by the Voodoo artist Andre Pierre, I concocted these ArtTools as intimate objects that would only be visible to the actor as apposed to a prop that is for the actor and the audience. The magic symbols, colours and overall strangeness would be for the actors' Deep Play. (Deep Play is a concept being developed in Frank Theatre theory by John Nobbs, see Deep Play / Moral Purpose)

The ArtTool is one of the dynamic vessels that I had come to Frank Theatre to discover and experiment with and like all experiments the interest is in how the theories test out, and what further new discoveries are revealed.


Saturday, March 17, 2007

Doing Ing


There are areas of knowledge that can only be accessed via experience. As an artist and as a part of who I am I needed to find a living form in which I could learn, create, test and pass on knowledge. This form had to have the capacity to deliver answers to very subtle questions. I am unsatisfied with the gallery as a place for art. On many levels, for my work, the gallery space is limited by its static space, its time delay and the indirect nature of its interactions with the world. It's suitable for many types of work but for me it lacked the dimensions necessary to pursue my questions. Like the scientists that build fantastic devises in which to test their theories of the physical universe, so the artist who is testing and exploring the inner universe must likewise have a suitable medium though which to divine its mysteries.

And so I have come to the theatre. But not just any theatre but rather an organism created by two strong artists who have an extraordinary grasp upon the nature of the artistic life as a vehicle of discovery and spiritual trial. Frank Theatre's co-founders Jacqui Carroll (Director) and John Nobbs (Actor, Trainer, Theorist) have invited me into the sanctum of their practice to interact with them and the organism they call Frank Theatre to synergize their work, bringing in a force to raise the ensembles cohesive power and imaginative capabilities.

The position of Design Dramaturge was named especially for me to recognise my function within the ensemble. The role of the dramaturge is one that has over time taken many forms and has recently been described as follows:

"A dramaturg’s role is exciting and multifaceted depending on the context and type of production process. The dramaturg works closely with the director and/or playwright, the company and sometimes the producer. S/he looks after the analysis and ideas of the production, making sure that the director’s, company’s or writer’s vision and production concept translate and communicate through design, light, sound and costume for that particular audience and venue. Dramaturgs are readers of texts and performances, sounding boards and an additional resource for all involved. The dramaturg is a collaborative role and can be seen as a critical collaborator." Dramaturgs' Network

However, as it is a collaborative role its functioning is not limited to this definition. The reason why my position is described as a Design Dramaturge is that I bring with me the skills of an artist/creator in my own right and as a maker of things. I have the physical capabilities to bring into being imaginative tools that aid the creative development process, and open the vision of the actors to the vision of the Director and the Trainer. So the nature of the design dramaturge is not the imposed will of the typical theatre designer dressing a play but rather of an experimenter in human psychic interactions developing means of capturing and eliciting a raised state of comprehension and inner vision through artistic tools and means.

I have yet to discuss what the questions are that I wish to pursue, but this will be the site for recording them, my work and the discoveries I make as a Design Dramaturge.


Images and Notes:

1. Ingwas, the runic symbol of the god Frayr from Norse Mythology and represents the sound "ing" in the runic alphabet. Frayr is described as being one of the three most important gods. He is the phallic fertility god bestowing "peace and pleasure on mortals". He rules the rain, the shining of the sun and the produce of the fields. (See the link above for more details.)

2. "Photomultiplier Tubes - More than 9,500 of them - on a geodesic sphere 18 metres in diameter act as the eyes of the Sudbury Neutrino Observatory. The tubes surround and monitor a 12-metre-diameter acrylic sphere that contains 1,000 tonnes of heavy water. Each tube can detect a single photo of light. The entire assembly is suspended in ordinary water. All the materials that make up the detector must be extraordinarily free of natural traces of radioactive elements to avoid overwhelming the tubes with false solar neutrino counts." This observatory is used to detect the by-product of solar nuclear fusion reactions called neutrinos, interestingly this 10 story high detector used to study an aspect of the sun is located two kilometres underground.

Source article: Solving the Solar Neutrino Problem, Arther B. McDonald, Joshua R. Klein and David L. Wark, Scientific American: Special Edition, Volume 15, Number 3

3. Macbeth and Lady Macbeth wanga bottles and pwen beads, based on the mutual research by Jacqui Carrol and I into the religious practices and theology of voodoo for the current work in progress "Voodoo Macbeth."

Voodoo wanga bottles are made via a ritual called a travail (or labour) where in supernatural forces or spirits are enclosed/bound in the bottle sometimes to prevent the soul being used in sorcery other times to be used in spells.

Pwen (or Points) beads are worn on the body or draped around objects for protection from evil spells.

Source: Voodoo: Truth and Fantasy, Laennec Hurbon, New Horizons, Thames and Hudson, London, 1995