A mountebank tries her hand for the Compagnie Gwénaël Morin’s “Uneo uplusi eurstragé dies” performance, which opened the post-lockdown season in Paris. Photo©Emile Zeizig/mascarille.com
Yeah baby, I like it like that/ You gotta believe me when I tell you/ I said I like it like that/ You gotta believe me when I tell you/ I said I like it like that … - I Like It by Cardi B, Bad Bunny & J Balvin, 2018
The brakes on Karine’s electric bike squeak abominably as I twist nervously through Vincennes and Montreuil, pedaling back from the Atelier de Paris, behind the Parc Floral in the Bois de de Vincennes. The morning is still grey. It’s about 8. Poor thing. The bike, I mean. I’ve taken it because it’s an advantage when I’m up early, feeling old and living in a city humpy and made narrowly but with broad ideas, like Paris.
Compagnie Gwénaël Morin open Atelier’s season with a dawn performance of his Uneo uplusi eurstragé dies (my guesses : “One bizarre moment more” or, maybe, “In one brain, many moments bizarre”). The performance knits together Ajax, Antigone and Heracles. Distraught, determined, destined, each was responsible for their own death.
Dawn is just the right note to open on in the Covid-era; there’s a new day between sun up and sundown – anything is possible. I think “rosy-fingered dawn”, Odyssey, Odysseos. I laugh, remembering swotting Greek. I remember that every single day begins all on its own… Live Dance does that, too – I think of Morin’s piece as “Dance”, for instance, because I’ve concluded all “performance” grows from the fundamental art of Dance. Dance begins and proceeds and beginsunique, like the days of our lives, like remembering, like the reincarnating soul is said to do.
This apprehension of its one-time-only quality is why live Dance is as universally sacred as it is profane. The Catholic Mass is a Dance of Remembrance, Passion and Resurrection; the Passion is the mother of plays and all true mountebanks. Playing Uneo uplusi eurstragé dies as the sun rises is a natural homage to the Dance in ourselves.
We onlookers are masked-up, raggedly distanced, flopped or tailor-legged or leant against the bigger trees in a trampled little meadow just outside the doors of Cartoucherie’s Aquarium theater. Local families often gather here for soccer and impromptu picnics. The rain this morning hesitates often enough that, playing or looking on, the performance stays outside throughout, damp but not soaked.
Fat grey clouds roll above as we look on. Lit by one giant globe lamp, the stage is carved from onlookers by a circle of reddish DayGlo spray paint, dimensioned by a big board on which somebody has written “AJAX ANTIGONE HERAKLES”. Twenty-something mountebanks in jeans, one cream molding-sack dress, sneakers, some in ponchos, one bare-chested, chorus, fall on their own sword, just say ‘no’ to wrongness and finesse their own pyre, all with pomp and style that wouldn’t surprise Sophocles or Molière.
The house offers coffee and croissants after.
Back on the e-bike, I am wondering, Is Gwénaël Morin’s piece suggesting we are responsible for our deaths as well as our dreams, bêtises and attendant guilts?
Wishing to get around a delivery truck in a narrow street, I take the curb too much lengthwise, take unwingèd flight, bang and abrade brow ridge, knee and nose. My good old left hand doesn’t stop the pavement from recreating me an old, has-been Palooka, but she does save me. She’s throbbing like a bastard but fully mobile. Likely just a strain. I’m not ambidextrous, but I lead left, often. Karine responds to Palooka’s post-beating selfie: “Bist du zuuuu schnell gefahren?”, a variant of an offhand “Bist du sicher?”. Then she asks after her e-bike.
The incident is worth every bruise, however. I’m hysterically glad to get back in among the mountebanks in spaces that were uncomfortable before fear of getting this viral salopérie gave us all these experiments in national lockdown, masks and social distancing.
With little exceptions, like a particular music-dance video or two (for instance, Philip Chbeeb & René Kester) and a drowsy appreciation of TV butt, cleavage, bump and grind as I stretch along Karine as she watches her Saturday-night ballroom dance TV contest, Uneo uplusi eurstragé dies is the first live performance I’ve set eyes on since 15 March 2020.
And, if the pandemic has proved one thing to my satisfaction, it’s that, even snuggled up to my honey-squeeze and drowsily appreciative of the family-rated content, un-live and un-in-person, audio-visual reproduction of Dance-performance can’t work for me. It’s physical and also intellectual – “moral”, in the French sense of the word.
Not by accident or even disdain, I haven’t had a TV since I left home for good in 1972. The flicker rate of TV and films make me feel weird – in the old days an “alienist” would have said “alienated”, like one feels in the first few moments of an acid trip. I have to steel myself to see a film. This may seem to you “odd”. It probably seems “unusual” but not “odd” that I also taste all sweeteners but sugar as bitter, hear very high-pitched sounds like dog whistles, am 65 years old and do not need glasses, though I can’t spontaneously tell my left from my right.
For me, the long and short of the effects of audio-visual technology on people is that people are naturally very variable and sensitive to the movements and evolutions of the world around. It stands to reason that the variability and sensitivity would extend to the technological environment. For the rest, a brother of mine was in a rocket attack that blew out his ear drums, burned his skin and drove a bone splinter from a comrade deep into his body. The experience left him permanently “nervous”. When it came to compensation, there was much ink exchanged over whether his was mental or physical disability. I’ve concluded that when we say “unusual”, we mean we don’t want to say not much is known about humans or the rest of the natural world and “odd” when a we don’t want to know about it.
I like the content of the recorded and reproduced performance as much as I do live performance content. Sometimes, even more. But, intellectually, reasoning from experience and values, not only do I suspect that audio-visual reproduction technology is the source of a number of psychic ills subtler than my own marginal schizophrenia, I also feel certain that the technology does not reproduce, but rather produces a thing quite different from the once-and-only that is the soul of Dance performance.
Physically – psychically, intellectually – morally, live Dance-performance is just not the same as recorded or reproduced performance. In the future, we need to better value that difference.