“I CELEBRATE myself, and sing myself,
And what I assume you shall assume,
For every atom belonging to me as good belongs to you.”Walt Whitman, “Song of Myself”
This Saturday I will perform a solo work called Rite of the Butcher at the United Solo Festival at Theatre Row near Times Square. I want to take this opportunity not just to plug the performance but to write briefly about it from a perspective I do not usually share: not the aesthetics of the work, not its relationship to other forms of theatrical and embodied research, not the technique that underlies it or the poetic language that structures it — but its meaning for me personally. Why do I do it?
Creating a work like this not only doesn’t pay but costs money. I have paid the festival to produce me and several studios to house my rehearsals over the past year, not to mention videography and a few other purchases here and there: things like a carving knife, a pair of round blue glasses, and a hem on the cuffs of a pair of black pants. And beyond the monetary cost there is a huge number of hours spent mostly in the studio developing and rehearsing the score. Plus the administrative work of applying for venues like this festival and of doing publicity for the show.
I no longer think of myself as an actor because I have not performed in a work directed by someone else since 2005. I have no interest in auditioning or being shaped and directed as actors and dancers usually are. Even in collaborative ensembles I always found myself unsatisfied on an intellectual and artistic level. I simply don’t like embodying performance scores unless I feel that I have been in on their development since the beginning. That’s why I’ve never trained in yoga or martial arts for more than a few months at a time. It’s not mine.
This sense of “mine-ness” could seem greedy or controlling, except that the thing that is mine does not exist, it is not an object, it cannot be possessed. In fact it’s not really “mine-ness” so much as “me-ness”. I want to do what I am; to be what I do; to know what I’m doing; to understand how and why I am doing it. In other words, I want to be the creator and the doer simultaneously. That’s why I can’t be an actor or a director, and why I don’t think of myself as a theater person even though I spend most of my time either creating or writing about theatrical performance. That’s also why for the past six years I have worked either alone or with a single other person in a long-term collaborative partnership.
From 2002 to 2010, I didn’t like to think of what I was doing as “theater” because I associated theater with the moment of spectacle and with a relationship to a public sphere that I couldn’t bring myself to believe in. These days, perhaps due to my academic work, I have a much stronger but more complicated sense of the public sphere. It no longer feels ridiculous or absurd to want to appear “in public” as doing something: writing a book, making a presentation, or giving a performance. I no longer dismiss the public sphere as entirely dominated by consumerism, even if mainstream entertainment and advertising remain omnipresent and nearly omnipotent.
But still I do not like to think of this performance as a “show”. That word for me remains stuck in too many dangerous connotations: above all, the passiveness or at least separateness of the spectator, as if what I am doing onstage is categorically different from what each of us does in our daily lives. It is not. My movements are just movements. My songs are just songs. My words are just words. Do not look at what I am doing for its strangeness. Do not admire it as a decorative object. Do not ask what I mean to say but what it means that I am doing it. Ask why I am doing it and look in it for what you recognize as your own. I do this because the details of this practice are me; they are what I am. But we all have practices, we all entwine ourselves in the details of specific field, and this is what makes the world go round.
More and more I think it is fundamental to remember how much of our world is created and sustained by human activity. The more artificial our world becomes, the easier it is to forget this and to think that the world sustains itself. But the family, the city, the institution, the social movement, the corporation, the bank, the court of law, the country, the tribe — each of these is created through embodied practices. Each is sustained through human work, and each can be dismantled or transformed in the same way. What would happen if, when we looked at things, we saw the work that went into them? Not the performance, but the performer — not the building, but the builders — not the institution, but the people.
[Photos by Ian Douglas. Rite of the Butcher created and performed by Ben Spatz. For more information and other projects please visit Urban Research Theater.]
































Pedagogy 4.3, 2004) suggests a variety of strategies that are illustrated with cartoons: picking a fight, ass kissing, piggybacking, leapfrogging, playing peacemaker, acting paranoid, dropping out, and crossbreeding. I found that the drawing exercise indeed helped me relieve my anxiety dealing with sources, so I am thinking of using it as an office-hour exercise for my students. It might also be helpful for those of us who are writing a dissertation and having a hard time handling source materials, oftentimes feeling overwhelmed and frustrated. I knew drawing was often used in therapy, but I’d never realized its power before I had the exercise in the workshop.

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