Tag: protest

  • Dancer and Choreographer Jeremy Nedd shapes multidisciplinary performative pieces

    Dancer and Choreographer Jeremy Nedd shapes multidisciplinary performative pieces

    Choreographer and classically trained dancer Jeremy Nedd lives and practices in Brooklyn, NY. Studying dance from a very young age (8 years old), Jeremy gradually stepped into creating original choreographed pieces after many years of performing the choreography of others.

    As a dancer he studied in New York and relied on his own intuition to train himself in choreography. “Choreography for me was always just a continuation or fulfilling of my ideas as a dancer, so I didn’t think to go to program.” In 2016 Jeremy left a position he kept in a theater and began a Masters in ‘Expanded Theater’ at the Hochschule der Künste Bern.

    With ‘Expanded Theater’ Jeremy created a stage for himself to experiment. This experimentation is put into action by what Jeremy describes as composing images per-formatively through music, art and dramatic theatre techniques.

    In discussion with the multi form artist he unpacks his work and approach to creating.

    What is Communal Solo about and can you please unpack the title? How was this work approached and who are the people that are participating in this performance?

    It was quite the journey to get it to the point that it is now, at least a years worth of work, if not more. In the very early stages of the work I was very caught up on the idea that theater was considered a communal experience. This ritual that we as a spectating pubic go and watch, while a someone performs.

    I always wondered where in this constellation was the communal connection. Was it shared between the members of the public… or was it between the public and the performer(s)? Somehow I felt there was a disconnect, so I wanted to see if there was another way to achieve a sense of community in the theatre space.

    After many attempts at creating, majority participatory based, communal acts in the theater, I found the most natural way for me to access a feeling of community was looking to how actual community is built around issues that deeply concern me. So in the end Communal Solo was inspired by experiences of mourning, celebration and protest, and how these collective experiences or communal gatherings correlate and coalesce in connection to a specific narrative – the recurrent violence in the form of Police brutality against the African-American community in the United States. This work made significant developments in this direction with Deborah Hollman.

    ‘An Homage’ photographed by Ayka Lux and Erwan Schmidt

    Can you tell me more about your creative process?

    I suppose this is where I could come back to the message in my work, Even though I come from a classical ballet education and history of performing contemporary ballets professionally my practice has had a focus on utilizing movement modes that are not based in codified dance techniques or not associated with the institution size theater idea of trained dance.

    I find the constant themes that have informed my work revolve around; utilizing online resources, the process of dissection, demystification and re-contextualization and confronting definitions of validity and contemporaneity specifically in western spaces for art and theater. I am hoping to introduce new ideas of ‘virtuosity’ and where these perceptions land on ideas and narratives around race, gender and economic status (mine own as black male in particular). And in doing so attempting to inject validity into certain narratives and aesthetics.

    ‘An Homage’

    What is the significance of space to your practice?

    Space is integral, my girlfriend is an Architect. Through her I’ve really accessed a whole other understanding of the idea of “a body in space”. Especially considering how in a lot of contemporary practices the idea of space, be it physical or virtual is a very present topic.

    How does the moving human form relate to space in your work?

    As I mentioned before, now that I’m actively incorporating other disciplines in my practice, sculpture and installation for example, these operate very differently when presented in different contexts. Museum, Theater or Public Space/ Site Specific are all very different contexts  and influence an audience reception to a work in different ways.

    At present Jeremy is developing his next project exploring Sad Boy Rap. The project which is due to premiere at the end of this month is being created in collaboration with Maximilian Hanisch and Laurel Knüsel. The piece titled, ‘Sad Boy Culture’ will be premiering at the Festival Belluard Bollwerk International in Fribourg, Switzerland.

    In August the performer will be in Johannesburg for a few months working on a new project with the Pantsula’s of Impilo Mapantsula.

    ‘An Homage’
    ‘re(mains)’
    ‘re(mains)’
  • Inxeba (The Wound): protest, culture & a tumultuous gay love story

    Warning: This article contains spoilers from the film, Inxeba (The Wound).

    Set in the scenic mountainous Eastern Cape emerges Inxeba, a powerful, moving and thought-provoking South African work of art directed by John Trengrove. This daring and unsettling film narrates the intersectional story of an uninspired and lonely Xhosa factory worker Xolani (Nakhane Touré) who joins the men of his community to initiate a group of teenage boys into manhood (a process known as ulwaluko). As Xolani embarks on the journey of being a caregiver during the initiation period, he encounters Kwanda (Niza Jay Ncoyini), a sullen yet defiant and disruptive initiate from the city of Johannesburg who urges Xolani to interrogate his queer identity.

    Inxeba is essentially a revolutionary tumultuous gay love story between two caregivers Xolani and Vija (Bongile Mantsai) which takes place in a violent, patriarchal and hyper masculine environment. It explores compelling themes concerning homosexuality, the construct of Xhosa masculinity as well as the colliding juxtaposition of modernity (represented by references made to the city and the effect it has on those that have left their rural homes) and tradition. Unfortunately, we live in a society where most instances of violent behaviour committed by men go unchecked which begs the question of how we should transcend violent masculinity in such spaces.  This film is revolutionary in numerous ways as it protests toxic masculinity and patriarchal cultural norms, it exposes deep-rooted homophobia and it fundamentally opens important and difficult conversations.

    The sublime cinematography manages to beautifully capture pain, love, affection, fear and rage all at once. One of the most mesmerizing moments in the film comes from the scene by the waterfall which showcases the passionate black Xhosa male lovers (Xolani and Vija) embracing one another, kissing, cuddling and being affectionate. This moment proves to be ground-breaking and encapsulating as it defies the rigid social norms and homophobic views that are held by some men.

    Viewers also get to witness the blossoming friendship between the caregiver and initiate. In a strange but organic way the initiate becomes the teacher when he drives his caregiver to confront his truth and sexual identity. The initiate plants the seed of learning and unlearning for his caregiver to which his caregiver rejects and ultimately chooses to return to his former life. The act of silencing is a common theme that reoccurs throughout the film. Kwanda is constantly silenced when he problematizes Xolani’s hypocrisy or even when he calls out Xolani for having an affair with Vija who has a wife and children back home. Kwanda’s opinionated and outspoken nature ends up being his detriment. This sets a strong precedent that being outspoken and fighting for what you believe in can get you killed. In the end, the unsafe environment that Xolani and Vija find themselves does not grant them with the opportunity to truly and freely love each other. They would rather pursue great lengths to protect their secret than taking the risk of being exposed, shunned and ostracized.

    Inxeba is bound to evoke feelings of shock, resentment, despondency and inquisitiveness which will take time to unpack, process as well as have honest and uncomfortable conversations whether it be on the dinner table or on social media. This film is imperative for the representation of the LGBTQ+ communities and that cause should not be derailed by cis-het fragile men. The representation of the queer community and queer issues in infinite versions matters. It also serves a crucial role of dismantling patriarchal cultural norms. We should ultimately never use culture as justification to dehumanise, oppress and subjugate marginalized folk (in this case queer folk) and if culture commits such acts of violence, this desperately needs to be tackled as well as problematized.

  • Title in Transgression – The Beloved Departed and Symbolic Death

    Fragrant tendrils of smoke and echoes of musical melodies emit through an otherwise unmarked address. A corrugated iron door opens into an intimate space of symbolic death. Sliver flags catch glimmers of the florescent lights upon arrival. A space of mourning marked by corner-bound shrines – memorializing moments of a collective life. Freshly plucked roses adorn the metaphorical grave. Commemorating a moment, as Title in Transgression is laid to rest in this funeral procession.

    The collective initially was born out of a frustration and desire to engage with the political moment, articulated in the form of Fees Must Fall. The month-long micro-residency at project space, NGO (Nothing Gets Organised), allowed the young artists to engage with omnipresent issues outside of the confines of the institution. During this time Boitumelo Motau, Dineo Diphofa, Malebona Maphutse, Simnikiwe Buhlungu, Nyasha Nyandoro, Robyn Kater and Kyle Song were able to explore notions of access and the ‘role of the artist’ in moments of protest.

    final-funeral-poster

    The thoughts and processes located in this space of production, were poignantly represented by the printed slogans lining the walls:

    Teacher don’t teach me nonsense

    Who polices the police

    Aluta continua

    The silk-screened printed white t-shirts donning bold font and bolder sentiments illustrated the immense sense of urgency felt and acted upon by the artists. In a myriad of ways, the creative process and mechanisms of exchange were used as strategies to think through the contextual crisis. The two-fold system of working with and simultaneously against socially symbolic conventions – as a form of critique – was present in the funeral service.

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    The congregation was nestled in make-shift pews of pine fold-up chairs while sounds of plucking percussion echoed in the background. The highly esteemed ‘pastor’ Motau was slightly late to the service. However, upon arrival, donning a paisley-esque bathrobe and bright orange sunglasses, he addressed those gathered with evangelical fervor. Motau expounded in poetic verse – speaking to the “metaphysical transformations” that this day of death brought with it. “Let your tears heal”, as he suggested to “stop looking up and starting looking within” as a means to deal with “this painful reality”.

    A proclamation – “[this] death is attributed to white supremacy” – was in some ways the crux of the sermon. An unapologetic calling-out of the over-arching system – imbedded in institutional spaces and beyond. “[This is] also our death”. The levels of profundity were layered and nuanced. After the service, multiple prayers, a witness of character and the rounds of a collection plate clinging with silver, a buffet of sustenance was served. The moment of mourning, for the loss of the collective, shifted during After Tears as celebratory clinks of Black Label bottles marked the birth of a new potential.

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