"Efeu" (Ivy) Thomas Hauert and cie ZOO. Photo © Bart Grietens
Choreographer and performer Thomas Hauert says one of his concerns over the years has been how people are in their world. Through a celebration of 20 years of working with the eight players of his cie ZOO, his dance performance How to proceed ((2018), focuses on interpersonal emotions and relationships. Hauert considers the performance If only (2020), as an expression of a dark shadow lurking behind human relationships, crisis, chaos. Hauert says that the dance performance Efeu (German for “ivy”), is, tentatively, the third piece in this ad hoc series on people in their world. I saw it at the Atelier de Paris 12 January 2023.
Efeu, Hauert says, opens on the creaturely situation of humans in the material world. He writes,
The movement of the human body as raw material contains in its essence the resistance to the most destructive and implacable forces of the universe. Life needs very specific and improbable conditions in order to be born and to survive. [Efeu is a] kind of ode to life, to the earth and its fragile atmosphere.
Efeu works. It happens. It belongs to its spectators.
The performance gets its form and, to big extent, its substance from the two very distinctive dances that open and close it.
As a couple, Hauert, who is also a performer, and Federica Porello open by turning and soaring to Gino Paoli’s and Ornella Vanoni’s 1961 Italian hit Senza fine (Endless): You push our life along/Without a break/To dream/To be able to remember/What we have already experienced/Endless/You are an endless moment. God is me. And you too. We’re time and the rest. It’s us as does it.
Also as a couple, Sarah Ludi and Fabian Barba close the piece by dancing with Marvin Gaye’s jarringly sensual 1971 consciousness-raising hit Mercy Mercy Me (The Ecology): Ah, things ain't what they used to be/Where did all the blue skies go?/ Poison is the wind that blows/ From the north and south and east.
The dances gain a single identity in the contrast between them. This is especially visible in what seems to be each woman’s particular talent. Porello’s ultra-polished turns are Ludi’s emotion as skin. Porello’s expressive movement makes you breathless, agape. Ludi’s perceptive or interpretative movement tears at your heart.
With its shared 60s Heaven and Earth or mind and body themes, the two (classic) hits complement into a single evocation of the concerns of the so-called Age of Aquarius (1967), which we have entered, by the way.
As a spectator, Efeu is a retrospective experience – you must look backward to understand your present emotion.
“Concert in the egg”, school of Hieronymus Bosch. Photo Wikipedia
When I remember Hauert’s and Porello’s dance and Paoli’s and Vanoni’s music, I remember that I’m with you, the Others, in the driver’s seat. We’re unstuck in time.
The emotion of Ludi with her partner and Gaye’s hit together send me tumbling through time: the first Earth Day in April 1970 – bowled over by the sense in “ecology”- Doesn’t that mean the flower and the bee are one thing? And in 2023, many pretend that though the bees are dying off, the flowers will continue. As if we live in a Dollar Store.
In October, 1971 The Staple Singers released Respect yourself – and the kind of gentleman who want everything their way are in Congress, in Teheran, their missiles across the strait of Taiwan, their tanks snorting at the gate of Europe.
The image Efeu produces in my inner eye is Hieronymus Bosch’s “Concert in the egg”.
The opening and closing dances mean that Hauert’s piece, like an egg, has two distinct ends that invent it as an identity: give it an up, down, sides, a middle.
I’m not the first to point out that the spectator or holder of an egg chooses its place in the world. Also, while an egg is very tough, it’s very fragile: a chance blow and it may be a goner.
While the opening and closing of Efeu invented the concert of movement against and with “the improbable conditions” in which we “are born and survive on earth in its fragile atmosphere”, the containing space of that egg got me wondering.
If I am in the driver’s seat, unstuck in time with you, the Others, where, in the material world, do “I” and “we” physically end or begin?
Where is our body in respect to each other, to the fragile shell underfoot, to the fragile shell over our heads, to the air around us? Life is not just endless moments where we are not able to remember what we have already experienced, it is also a co-evolutive living experience – an ecology. If the wind is poison, it delivers poison and we react to that.
But Efeu has made me think: what if our breath is not just a delivery system or a symbol in some narrative of ourselves but, in a way that we haven’t yet understood, an inseparable part of us?
Our gut bacteria are not exclusive to our gut; they part of other ecologies, further off. And if the wetness on my skin is not just on my skin but my wet skin, like bacteria, is part of wetness everywhere?
And if this evolution we are forcing on the world we make is not just evolving that world but evolving us who make the world?
And in ways so subtle that we will never become aware? …