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CdnTimes Volume 8, Edition 4: KEEPING THE FAITH

“Take your broken heart and make it into art.”

With these words, quoting Carrie Fisher, Golden Globe lifetime achievement winner Meryl Streep closed her much tweeted acceptance speech – a speech that criticized Donald Trump (provoking retaliatory tweets that surprised no one) and calling on artists and the press to stand vigilant against his pending alt-right (read: white supremacist), regressive presidency.

These are the times we live in, when entertainers are more educated about domestic and foreign policy than the president elect.

Yeesh.

The end of 2016 couldn’t come fast enough. The mood was grim. We were sad, we were angry, we were beat. Gathering with friends, trying to pick out the year’s accomplishments was akin to trying to salvage a shoebox of receipts from a dumpster fire – “‘look, this one isn’t so burnt! I can still write it off!”.  When the clock struck midnight we cheered and drank and blew noisemakers defiantly into the darkness to keep it at bay.

So, what do we do now, 2017?

The good news is Solstice is past. And while most of the country has many months of polar vortex to survive, like the promise of the days getting longer, we hope this edition of CdnTimes is something to look forward to.

In this edition, we hear from writers who identify their own personal and particular darknesses and how they are working to move through that space. What keeps them going?

The first article is from newly minted SpiderWebShow Performance Artistic Director, Michael Wheeler, who writes of the responsibility we all share to transform our cultural institutions into more equitable places.

Our second article is from Jonathan Brower (a Calgarian now living in St. Catherines), who shares his perspective as a gay Christian theatre artist smack dab in the middle of a culture war.

We don’t claim to be marooned in the darkest of times, but there are signs that we could be awfully close. So best to gather together, and keep tending the light of hope and change.

Laurel Green and Adrienne Wong
Co-Editors, CdnTimes

From this Edition

Facing the Fuck-Ups

In 1999 I was diagnosed with multiple sclerosis. I knew a couple of people who had it and who showed no outward signs of...

Finding Faith in Oblivion

A messy pile of show programs and post-its. One post-it reads: We have different but similar struggles, and it's only through art like this that I've ever found the words to talk about me. My identity. Thank you for giving me the words.
I am a gay Christian. You may have heard of us; we’re mythological creatures that live outside the comfort of the church because of our queerness, while also living outside the comfort of the LGBT community because of our bent towards a faith that has so wounded non-heteronormative people. I am also a theatre artist.

White Fragility in the Hour of Chaos

The election of Donald Trump is a confusing and chaotic time to be a culturally-engaged progressive Canadian. Given a dizzying array of off-the-cuff remarks...

Carmen Aguirre

Hi my name is Carmen Aguirre and this is my tenth thought. So my seat mate – the drone-maker, who also referred to Chile as the free-est country in the world – because there are no regulations for business people. He’s talking to me about the grey area and wanting to know more about it. I’m really interested in his job – where it’s al black and white according to him. And what’s fascinating to me about him is he is afraid of violence – and he tells me this.

Hi my name is Carmen Aguirre and this is my ninth thought. So my seat mate who makes drones for the US Government, he talked about how one of the most incredible experiences he ever had was when he sat in front of a painting for a full hour at an art gallery and tried to decipher what it was telling him. He understood this whole thing about the grey area he wanted to know more about it – how one goes about looking for the grey area.

Hi my name is Carmen Aguirre and this is my eighth thought.  So, there I was talking to my seat mate and he was telling me that what he loves about his job of making drones for the US government is that it’s black and white, that all he has to do is manufacture these drones and get the bad guys in the middle east. And I told him that my line of work is almost the opposite: it is all about working in the gray area and looking for the complexity of the human experience.

Hi my name is Carmen Aguirre and this is my seventh thought. So, speaking of labour versus the art world…I was on a plane yesterday, here in the United States, where I am for a week, and my seat mate was a man who had voted for Trump, and is on the Christian right and whose job it is to manufacture drones for the US government. We had a long talk, a very pleasant talk and he showed a lot of interest in the world of art in the world of ideas

Hi my name is Carmen Aguirre and this is my sixth thought. So, I am wondering how to bring that sense of camaraderie that I experienced in the labour world, of being a waitress, or working the assembly line at the factory, which I did, into the world of being creative, into the world of ideas where I spend most of my day staring at a computer screen, wracking my brains and exhausting myself and depleting myself and not having the energy of other people who are all working on the same thing to bring us forward

Hi my name is Carmen Aguirre and this is my fifth thought.  So, there I am with my pal at the cafe and he is telling me about how he left the theatre world because he was so tired of the solitude around being an artist and I remember when I was an actress for 4 years in my early twenties and the camaraderie around being a waitress and being around people all day, and how much I miss that, and how can I possibly bring that feeling into my life of creation?

Hi my name is Carmen Aguirre and this is my fourth thought.  So there I am talking to my neighbourhood pal who used to be a theatre artist and is now a bartender and he’s saying how is misses living in the world of ideas, and I am thinking about how attractive the world of labour seems to me in that moment, and he tells me that one of the reasons he left the theatre was because he was so tired of the solitude, that just couldn’t deal with the solitude of being an artist anymore, and I think about that.

 

Hi my name is Carmen Aguirre and this is my third thought.  So, I am talking to my neighbourhood acquaintance and he is talking about how he left theatre school and is now a bartender and that he misses living in the world of ideas, and this gets me to thinking…what it is like to live in the world of labour, the world where you just physically labour…. as opposed to spending the whole day trying to come up with ideas, which can be exhausting on its own.

Hi, my name is Carmen Aguirre and this is my second thought. I was talking about exhaustion when you are trying to be creative and make a living as an artist. The other day I was at my local café working on the second draft of new play Anywhere But Here and I bumped into old neighbourhood acquaintance who had done a couple of terms at theatre school and is now a bartender, and we talked about living in the world of ideas.

Hi, my name is Carmen Aguirre and this is my first thought. I’m thinking a lot about exhaustion, depletion, complete fatigue when it comes to artistic creation…And what one can possibly do about it when one makes a living as an artist and is expected to keep creating and keep creating output? That is my thought for today.

Under a Shifting Gaze

A detailed collage of images of faces of murdered black folks, art, and graffiti with words like 'justice for andrea loku'.
Detail from poster art of Sound of the Beast by Donna-Michelle St. Bernard.

If a chunk of this continent breaks off and sinks, and the survivors seek refuge in Atlantis, it would be understood that the statement “Humans Need Air” addresses itself to the knowledge, awareness, and consequent actions of Atlanteans. Because, of course, we humans already know that we need air. Just as we know that our survival depends on persuading the Atlanteans to facilitate our access to air.

Here’s something you already know, but is nonetheless worth consideration:

If you are not Black, then Black Lives Matter is way more about you than it is about me.

Because I already knew that.

Contributors to this issue CdnTimes:BLACK LIVES MATTER have been asked to consider how – or even if – the changing lens of our broader culture affects their artistic practice. Given the geographic, cultural, and aesthetic diversity of writers, the consistency of the concern over the threat of law enforcement is significant – and something that uninitiated Canadians may dismiss as reflective of a US reality.

As Canadians, our Black liberation movements have been optically subsumed to better disseminated US equivalents. This is unsurprising in a culture of courtesy that has spent a decade feigning shamed surprise at residential schools ‘revelations’.

Nonetheless, with the amplification of the experiences of people of colour in Canada, something is shifting – whether it is circumstances, awareness or merely vocabulary is not entirely clear.  The Black Lives Matter conversation is variously centred on:

  • whether we can agree that Black Lives Matter
  • whether it is necessary to say that Black Lives Matter
  • whether there is meaning in the reluctance to say Black Lives Matter
  • whether anything is changed by saying Black Lives Matter

We who work in the ‘saying’ professions must believe that there is value in the act of saying, and risk. We must know that there is meaning in the act of remaining silent, and intent.

Repetition makes reality.

Repetition makes reality.

Repetition makes reality.

Donna-Michelle performing in the centre of an intimate stage, under red lighting.
Donna-Michelle St. Bernard in Sound of the Beast workshop at Theatre Passe Muraille, November 2016. Photo by Graham Isador (@presgang).

The historically oppressed social standing of diasporic Africans has gone from an assumptive backdrop underlying Black stories to an opaque overlay, occluding the diversity of experiences and impulses Black artists feel compelled to relate.

While these superimpositions apply to the way work is received by audiences and critics, they are not accidental. Rather, they are actively employed by directors in the construction of performances. Consider how long the symbolic resonance of Black bodies onstage has been exploited to indicate low status; consider how recently we have seen the meaning of Black bodies evolve into something symbolic of discomfort, complication, confrontation; and how in our time we are watching Black bodies used increasingly as a signifier of resistance.

The general population is being rapidly equipped with progressive vocabularies, and the words change meaning as they occupy new mouths (remember when “fo’ shizzle” wasn’t a white parody of Blackness?). Concurrently, the deeper discourse has evolved to be rife with dog whistle rhetoric and hair trigger analysis, compelling creators of colour to organically respond by asserting our own definitions. There is resistance, reclamation, and a little mud-in-yer-eye from works that exercise their entitlement to self-referential freedom (notably, saga collectif’s Black Boys, Darren Anthony’s Secrets of a Black Boy and Shakespeare’s Nigga by Joseph Jomo Pierre). There would be equal honour in a Black artist sticking with the development of a seemingly apolitical musical about her doll collection, despite the newly politicized lens turned on her in this moment – thus affirming our rights as individuals to have varied experiences of Blackness which are not necessarily aligned.

Our onstage and onscreen representations are particularly critical in light of the number of people for whom representation replaces engagement.

For audiences who watch us without wanting to know us.

Collaborators who stage our bodies but not our communities.

Producers who include us in photos and final reports, but not in decision-making.

The narrative is being rewritten daily by our every errant choice. This is what makes us all a part of this movement whether we choose to engage in it actively, to impact it implicitly, or to leave our silence open to interpretation.

The devaluing of Black lives by Western ‘civilization’ has been so systemic, symbolic, and successful, that it is only when we can say, uncontested, that BLACK LIVES MATTER that we will know that we live in a culture where all lives matter.

Black Words in the Hour of Chaos

“The Lamentable Tragedy of Sal Capone” (left to right): (Left to Right) Billy Merasty, Letitia Brooks, Kim Villagante, Tristan D Lalla, and Jordan Waunch.

Here’s a land that never gave a damn about a brotha like me, because it never did
—Carlton Douglas Ridenhour aka “Chuck D”
Great American poet & political dissident

Black Lives have mattered to me long before it was trendy.

My parents, proud products of the 1960’s civil rights era black empowerment movement, shaped my young mind covertly by exposing me to art with messages of self-determination and political dissent. Our home library was filled with books by revolutionary black artists/thinkers: James Baldwin, Alex Haley, bell hooks.

As I got a bit older, I was weaned on a steady diet of radically left-leaning agitprop with dope beats known as hip-hop music. I immersed myself in hip-hop culture at a time when afrocentricity and knowledge of self were corner stones of the movement. Legendary rap super group Public Enemy was my gateway into the teachings of revolutionaries such as Malcolm X, and the movies of trailblazing director Spike Lee. My first experience with live theatre was the subtle yet politically subversive Dreamgirls. The confluence of art & politics has always been intertwined for me.

Fittingly, my first professional roles in the theatre merged the political with the artistic. I started out working for Montreal’s Black Theatre Workshop, a company whose very existence is a political statement in line with my parents’ early teachings. I was empowered there by embodying complex and challenging characters in great political works by master playwrights such as South Africa’s Athol Fugard, Canada’s Andrew Moodie and the UK’s Joe Penhall – great artists who consciously pushed themselves to use theatre as a tool to bring social awareness to the masses on a visceral level.

By my mid-twenties I understood what great American writer Toni Morrison meant by the saying “all good art is political.” In fact, I didn’t even qualify the statement with the adjective “good.” To me, the making of art, particularly for marginalized people, is inherently political.

Even at an early age, I was acutely aware of the complexities associated with being young, black, and male. I was gifted with effortless “street cred” by classmates while in school. I was also considered dumb by a select but not insignificant number of teachers and other authority figures, regardless of consistently strong academic performances. A far more insidious downside was the assumption of criminality or threat by some others. The tension caused by growing up in this contradictory state of being both revered and reviled sparked an unquenchable desire to thoroughly explore all sides of the complex issues surrounding matters of race and ethnicity.

In 2008, when I first learned about the shooting of unarmed, 18-year-old Fredy Villanueva at the hands of Montreal police, I was despondent. As I finally began to emerge from a state of existential despair, my first instinct was to channel my emotions into art: a slam poetry piece that gave voice to the rage I felt towards law enforcement for taking the life of a young person of colour. My friend and mentor Diane Roberts, former Artistic Director of urban ink productions, suggested I expand and explore all of my feelings and write them into a full length piece. This series of events were the catalysts to my transition from stage actor interpreting characters in other writer’s worlds, to playwright, sculpting my own unique impressions of the society in which I live. The result was the completion of my first play, The Lamentable Tragedy of Sal Capone, a hip-hop theatre piece that centres around the fictional story of a police officer who fatally shoots a young black man, and the fallout that followed.

Poster from “The Lamentable Tragedy of Sal Capone”, presented by urban ink productions in association with Black Theatre Workshop.

After a rigorous 5-year development process, my greatest fear was that the story would no longer be relevant by the time it opened to the public. I couldn’t have known that a pandemic of young black men dying at the hands of police would spawn the #BlackLivesMatter movement a few years later in 2012. My play, that started as a personal response to a tragedy that hit close to home, evolved into a battle cry, calling for justice and accountability for the countless black men and women killed by law enforcement under questionable circumstances.

I was pleased to quickly learn that the play resonated with its’ diverse audiences in every city it played in, from the Yukon to Vancouver and Montreal. The show consistently pulled in crowds from demographics that aren’t traditionally drawn to live theatre: young people, visible minorities, and people heavily influenced by hip-hop culture. While sitting in the audience, it’s fascinating to watch young people nod their heads to sound designer Troy Slocum’s soundscape of dope Hip Hop beats. It’s been satisfying to see both young and old audience members laugh at the political humour. (The play debuted near the tail end of Stephen Harper’s long reign as PM. His leadership style, which was often oppressive towards minorities, immigrants, progressives and young people was not spared any criticism in the piece.) It was equally fascinating learning of some members of Black Theatre Workshop’s long-time subscriber base leaving weekend matinees disgusted by the “vulgar” language and acceptance of “the LGBTQ lifestyle” expressed in the piece.

I’m proud to have made a small contribution to the legacy of artistic expression as a tool for social change. This concept had an immeasurable impact on my worldview and personal politics from a young age and my hope is that the work can play a part in empowering the up and coming generation to share their voice.

Photo by Jessica Hallenbeck.

As a professional Canadian theatre artist, I strive to create work that speaks truth to power. In these early post-Harper, pre-Trump days – where we see our supposedly progressive leaders once again prioritizing “The Economy” over environmental concerns, social justice and the health and safety of some of our most vulnerable citizens – exploring effective forms of resistance is crucial. A play that began as a personal protest has morphed into a broader exploration of the existing systemic conditions that create a growing divide between the so called “Right” and “Left.”

It has been my experience that an individual’s heart and mind can be reached in the collective solitude of a dark theatre. There’s a quiet peace that can be achieved when we listen, laugh and learn amongst a diverse crowd that temporarily penetrates the barriers that keep us separated. My humble aim is to create work that constantly strives to achieve this goal and inspires the next generation, particularly people of colour to add their voices to the conversation as well.

If all art is political, it’s essential that a diversity of voices take part in the process.

Vitals: Episode 5 – the Interview

A close shot of Rosamund, looking directly at the lens.In this bonus episode, we interview the award-winning playwright behind Vitals, Rosamund Small. Rosamund speaks about her process as a writer, the genesis of her play, and why she likes to work in immersive theatre.

Vitals was produced by Outside the March in 2014.  It garnered two Dora Mavor Moore Awards for Outstanding Production and Outstanding New Play and was recently published by Scirocco Drama.  Rosamund loves to write for all forms of theatre. She also works in multi-disciplinary/dance storytelling with choreographer Robert Binet; they have collaborated on pieces for the Banff Centre, the site-specific international company Wild Space in Suffolk, UK, and the National Ballet of Canada.  Rosamund is a current member of the Soulpepper Academy, and Playwright in Residence with Outside the March.

Rosamund’s new show with Outside the March, TomorrowLove is a large-scale immersive experience about the future of love, sex, and technology. It opens November 2016 in Toronto.

Vitals: Episode 4

Hovering above the face of a female paramedic laying on a stretcher.

Now for the conclusion of Vitals, a solo storytelling show about a paramedic.  Anna spends her days saving lives and dealing with the darkness, cruelty, and sheer incompetence of the people all around her.  How many 911 calls can she deal with, before she has her own emergency?

Vitals is written by Rosamund Small, and performed by Katherine Cullin. 

Can Black People Culturally Appropriate?

A large group of people walking on a New York street with picket signs and banners reading Stop Murders by Police and Black Lives Matter.
A Black Lives Matter protest in NYC, October 2015. Photo by Makambe Simamba.

Black out. Dim lights slowly rise on the figure of a 17-year-old Black boy, as the remnants of Kendrick Lamar’s “King Kunta” fade into silence. He carries an iced tea and packet of Skittles. The boy steps into the center of the stage, intrigued by his surroundings. His demeanor is playful. His energy is bright.

“I didn’t know other people were gonna be here. Dope!” He sits in the house, studying his surroundings.

“Well…I must admit…that this is not all it’s cracked up to be. All that hootin’ and hollerin’ in church and heaven is just a black, awkwardly shaped room with a bunch of White people?”

The audience chuckles.

“Or am I in Hell?” He jokes. He is infamous – the unarmed Florida teen who was shot dead walking home from a 7/11 one evening by George Zimmerman. He is Trayvon Martin, and this past summer, through the portal of a black box theatre, I choose to bring him to life.

I am Makambe, a Zambian theatre artist who is currently based in Calgary. I am performing a ten-minute solo piece at the Summer Lab Intensive with One Yellow Rabbit. I play Trayvon.

I don his now iconic hoodie and baggy pants and bring this beautiful boy to life with a monologue that strongly resembles that of a stand up comedian’s. Trayvon learns that he is about to fully transition into the afterlife. He recounts bible stories, and remarks that he can’t wait to see his ancestors. As Trayvon, I make the audience laugh, and sigh. This monologue is sprinkled with truths of this boy’s life that I found in news articles – such as the sports he played, his favorite rappers, and his fond appreciation for Krispy Crème doughnuts. Trayvon has the audience in the pam of his hands, as he finds an instruction manual called “How to Lead Newly Released Souls on a Journey to the Ancestors.” He follows the instructions to lead his own soul, and the souls of those in the audience to the afterlife.

The piece ends with Trayvon reliving his last moments, as the final step towards fully passing on. In a fictionalized final phone call with his mother, he rolls his eyes as he mutters “Love you too,” and promises to be home shortly. Then, underscored by Kendrick Lamar’s unapologetic lyrics, we see Trayvon’s ill-fated walk home, during which he is followed and shot dead for no reason. The piece ends with his lifeless body center stage, his hoodie wet, and the lights of his ancestors circling around him.

I am touched by the comments of the audience, some of whom knew Trayvon’s story, and some who did not. Some who told me of their friends who died at the hands of police brutality, and others who remarked how easy it is to forget that the names we see in headlines like his belonged to actual human lives. My peers and mentors encourage me to expand the piece past it’s current ten minutes. “This topic couldn’t be more relevant right now.” I agree. I happen to have performed this short in the same week that social media is swirling with news of the deaths of Alton Sterling and Philando Castille, and the hashtag #blacklivesmatter continued to build even more momentum than it had before.

A close up of a young black boy's face, wearing a hoodie.
Trayvon Martin.

Weeks later, I am asked by a local Artistic Director how his company, for which I have great respect, can support my development of this project. He says the company would love to offer me time and rehearsal space to develop the piece further. Wow!

I immediately accept. I am humbled, energized, and already buzzing with ideas. The meeting ends. I grab my moleskin and just as I am about to put my pencil to paper, something hits me. It feels like confusion, tastes like fear, and makes me start to think about who I am.

I am African, Not African American. I am female, not male. I live in Calgary, not Florida. I trace my lineage to great chiefs and kings in my native Zambia rather than to those who unwillingly crossed the Atlantic on slave ships. Yes, I have experienced racism, but for the most part, my experience of stories like Trayvon’s, and all other reminders of the dangers of being Black in North America, has come from behind the shield of my computer screen.

I was raised in an upper middle class family with two highly educated and loving parents and a lot of privilege. One of those privileges is that although I have experienced racism, I have never felt my life threatened because of the colour of my skin. Another privilege is the fact that if ever I decided that living in North America wasn’t working for me, I have the easy option to move “home” to my country of birth and I would be happy to do so.
Telling Trayvon’s story comes with huge weight, because it is not just his. He represents generations – thousands of Black men and women who have been senselessly brutalized simply for the colour of their skin. He represents our present world in which men and women of colour have lost their lives for a failure to signal, or for reaching for a wallet at a traffic stop, for selling cigarettes, for simply existing. He represents the coming generation that is emerging into a world that continues to reminds us how far we haven’t come.

A close up of Makambe's face, hearing a hoodie.
Makambe Simamba.

Because Trayvon’s story is laden with so many experiences, realities, and fears that I may never experience first hand, should I be the one to tell it? Or is this cultural appropriation? Am I somehow cashing in on the painful and complicated stories of my distant cousins?

Several weeks have now passed, and I haven’t written a single word. I am scheduled to begin to develop this piece with a director and dramaturg in just a few days, so after weeks of pondering in my own anxiety, I am forced to answer my own question.

Yes, I should tell this story. This story is mine. I have chosen to accept it as so.

Yes, my circumstances are different than Trayvon’s and many other black North Americans, but we do not all have to have the same life experiences understand one another’s struggles. No matter where we come from, or which privileges we may or may not have, we are all affected by the injustice that the Black Lives Matter movement addresses.

My great, great grandparents were not slaves on American plantations, but my ancestors were still oppressed and abused through the colonization of their home, the effects of which are still seen today. And it is that same racist system that thought it a worthwhile venture to force black bodies into slave ships. These truths, as well as those of so many other oppressed groups whom I have not mentioned in this article, are intricately connected, and have resulted in a world where inequality is rampant and tragedies like Trayvon’s (not just his murder, but the lack of justice following his death) continue to be a norm.

So yes, I am the one to tell this story… but I am not the only one on whom this responsibility falls. This is everyone’s story, because the fact that we live in a world with so much hate and inequality, that for some it is dangerous simply to exist – is everyone’s problem. This is the truth I continue to remind myself of, in order to feel empowered to create.

I look forward to the day that this play, and plays like it, can be presented with the qualifier, “This is how things used to be”, rather than “This is how things are.” But in order for us to get to that point, the stories must first be told. It is through these stories that lessons can finally be learned, and healing can begin, for everyone.

CdnTimes Volume 8, Edition 3: BLACK LIVES MATTER

On Sunday December 4th the US Army Corps of Engineers refused to approve an easement that would allow the proposed Dakota Access Pipeline to cross under Lake Oahe in North Dakota. Perhaps you, like me, have been following the increasingly violent confrontations between Water Protectors and law enforcement in Standing Rock North Dakota on your Facebook timeline – it’s only in the last couple weeks that “mainstream” news outlets have begun following the story closely (I’m looking at you CNN).

Social Media platforms communicate alternative narratives of conflict from around the world. But the algorithms used to “tailor” what we see to our tastes also tends to reinforce our patterns of interest, creating a skewed perspective on local and world events.

Every so often, something punches through the echo chamber. A story. A face. A movement. Some of these come and go, inevitable victims to the news cycle – and news consumers’ – endless grazing. But other stories hang-on, galvanizing subterraneous currents of thinking, analysis and critique. The Black Lives Matter movement is a robust example of a news story that gained traction and changed discourse since its inception in 2012 – in this case about the relationships between African Americans and police in the United States.

For this edition of the CdnTimes we welcome Guest Curator Donna-Michelle St. Bernard, a Toronto-based emcee, artist and arts administrator. Through the artists she’s curated to share their thoughts, Donna-Michelle positions the Black Lives Matter movement in relationship to a continuing narrative of activism and resistance here in Canada.

First up this week (December 6) is Makambe Simamba, a Calgary-based theatre artist who points to the heterogeneity of the African diaspora in North America and asks difficult questions about voice and ownership of story while working on her solo piece about Trayvon Martin, a 17-year old boy who was murdered in Florida in 2012, and whose death galvanized the Black Lives Matter movement.

Up next (December 13) is Vancouver artist Omari Newton, who untangles the personal, political, and racial narratives that led him to writing The Lamentable Tragedy of Sal Capone – seeking the territory where artistic excellence and political activism intersect.

Our edition will wrap-up on December 20 with words from Curator Donna-Michelle St-Bernard about the relationships and tensions between Canada’s Black liberation movements and those coming out of the United States. 

In the deeply unjust world we seem to be living in, that some lives matter more than others is a point of fact that requires relentless resistance. I have to confess that I care most about those who are most like me. The people who have people around them, who melt snow in their hands and hate wet socks, who like a breath of fresh air and might need a nap, who want to make it to tomorrow in the hopes that tomorrow will be a wee bit better than today.

From this Edition

Under a Shifting Gaze

A detailed collage of images of faces of murdered black folks, art, and graffiti with words like 'justice for andrea loku'.
We who work in the 'saying' professions must believe that there is value in the act of saying, and risk. We must know that there is meaning in the act of remaining silent, and intent. Repetition makes reality. Repetition makes reality. Repetition makes reality.

Black Words in the Hour of Chaos

Here’s a land that never gave a damn about a brotha like me, because it never did —Carlton Douglas Ridenhour aka “Chuck D” Great American poet...

Can Black People Culturally Appropriate?

A large group of people walking on a New York street with picket signs and banners reading Stop Murders by Police and Black Lives Matter.
Black out. Dim lights slowly rise on the figure of a 17-year-old Black boy, as the remnants of Kendrick Lamar’s “King Kunta” fade into...

Joey Tremblay

 

Hello my name is Joey Tremblay, and this is thought number lucky 13. All my life I’ve had this recurring dream.  It takes place in my home town, Ste Marthe, Saskatchewan, amongst all of my family relatives well the community in general, because we are having a family reunion.  And in the middle of the proceedings I discover that I have the ability to fly.  Well, It’s not really flight, it’s more like I take a deep breath and I become suddenly buoyant and I start to float and swim in the air.  And I’m able to float so high, that I place my foot gingerly on the tip of the cross that sits atop the Ste Marthe Church steeple.  “hey everybody look I can fly.”

 And far below my family looks up in horror. They find my newfound ability disgusting and start shouting, “Get down from there. That’s embarrassing. Stop bragging about your stupid float-flying. Stop acting like your gift makes you better than all of us.  Be humble. You’re embarrassing your mother.”  So I let go of my breath and I slowly come down.  Fully shamed – fully humbled.  And you know, all my life I thought this recurring dream was teaching me humility. “don’t get too full of yourself.  Be humble with the gifts you have.  In fact –  better to keep them to yourself.”

But I’m at the point of saying,  “fuck that. I don’t need to put my gifts away. I don’t need to hide my special abilities.  If I can suddenly fly, then hell that’s a great thing.  It’s not shameful.  It’s my gift.”  And that’s how I’m starting to think about my place in theatre.  I was born with the gift of being able tell my stories through the medium of theatre.  Whether, it’s by acting, or writing or directing or all three.  And I’m not going to be all prairie humble about it.  I’m not going to be apologetically Canadian about it.   I’m not going to be demure and shy.  I’m not going to be afraid of being too proud. I’m going to promote my little gifts.  They are what I have to offer the world and they are worth something.  They are worth giving.

Hello my name is Joey Tremblay, and this is thought number 12 Theatre in Canada, is one of that last standing bastions of colonialism. Still, in 2016 we have not managed to shake off the specter of our colonial history.  And worse we are totally reluctant to tear down the colonial system of how we make art.  We insist on prioritizing work and narratives that come from elsewhere, and we have a suspicion and a deep disdain, or a tendency to dismiss work created directly from a Canadian experience.  Locally created work is still considered alternative to the colonial mainstream.  If you think I’m exaggerating, just take a gander and see how non-present First Nations work is within a Regional theatre’s programming.  As we know, the system of colonialism had never been that friendly and inviting towards First Nations people.  And, also, at the same time, it has never been that interested in the perspective of new Canadians or settler culture either.  In fact, New Canadian Plays, are still in 2016 relegated to the margins of the practice, as we again, prioritize and fund and stage the cultural accomplishments from Britain, from America and sometimes even from Europe.  And if you live in a small region like Saskatchewan, we even prioritize the work of larger centers within our own nation.  HEY! In 2017, I want to break free of colonial shackles. I’m vowing to prioritize and celebrate, and promote and create work that springs from the culture of Here. . . of this place. . . Of my home.

Hello my name is Joey Tremblay, and this is thought number 11. I’ve been working on a wee theory about theatre.  It’s my “go to” musing whenever I get disillusioned with the day to day practice of making art.  You know, when I lose the sense of meaning, or purpose or value of this particular art form.  In those dark moments when it all seems meaningless, and I think “I’ve got to quit.  Why the fuck am I still doing this?” My little musing is this. . . Theatre is the relentless forward moving ritual of the birth, life, death cycle.  Think about it.  We are in the business of birthing moments, letting them live briefly and watching them die and moving on. This is the ebb and flow cycle of experiencing theatre . . . the very heart beat and the breath of our practice.   Always moving forward, no time to sit indulgently in moments, no rewinding moments to re-experience them or to mourn them…. But one has to forever and forever, let go, and move to the next moment. And keep breathing and continue to experience.  Theatre is the art form of living.  This is its most important value.  Humans need to practice, need to relearn again and again, what it means to be alive.  We need to practice and celebrate the cycle of birth, life, and death.

My name is Joey Tremblay and this is thought #10. You know, the older I get the harder it is for me to be an actor. To perform in front of an audience.  I’m not sure why, part of it is because it is harder and harder to memorize lines at my age, and that is terrifying to think to go in front of an audience…. But I think the other part of it is, acting for me, was always an instinctual, fearless act, in that I just propelled myself by going into the unknown and not really knowing what I was doing, not really relying on any kind of technique that I learned in theatre school…but really relying on my intuition as I propelled forward in performance.  And you know the older you get the less sort of naïve fearlessness, maybe stupidity that I have. I always, sort of, in the middle of performing, look at myself and go, “oh my god you suck, you don’t have any technique, you spent your whole life drawing on the gas tank of instinct and your primal self and there’s none of that left. You don’t have technique to draw on.”  So it’s so frightening for me to go in front of an audience and hear that self-criticism running through a performance. So I just kind of avoid it.  I wish I was 25 again, and fearless and naïve and just doing it because I was stupid.

 

Hello, my name is Joey Tremblay and this is my thought, number 9. I was asked recently to define what I felt was successful about my practice.  Or, okay, more clearly how I defined success.  My immediate response, is that, you know, I feel successful when I’m not drowning.  When I’m somehow managing to stay afloat, in just attempting to keep my small theatre company buoyant and relevant and operating.  When I’m managing to move from a constant state of crisis to a kind of cautious calm.  Well, other than that. . .  success for me, comes when I tell deeply personal stories, in an engaging way, that takes an audience on a full journey.  I feel successful when whatever primal and personal material I draw from starts to resonate in a universal way.  I feel successful when my little stories, engage and inspire other narratives. . . and maybe awaken the personal and the primal and the untapped memory banks of every audience member.  For me, that feels like success.

My Name is Joey Tremblay and this is my thought number 8. Have you noticed that Theatre Critics are dropping like flies? Well the ones that work for newspapers seem to be going into oblivion. But, uh, my reaction is ambiguous to say the least. I’m not sure we ever had a culture of critical discourse when it comes to theatre and newspapers in this country. I think at best, the reviews, in papers were simply, a kind of consumer watchdog forum. Is it worth spending money on this show or not? Will you I get my money’s worth? I don’t think that kind of criticism is truly serving a legitimate engagement with the art. For one, reviews are one-sided one-offs of a single voice. I think to really engage a community; we need critical forums that are dialogues and discussions. A feedback loop between the artist, the critic, the audience. I think we need to create a milieu where new work is discussed in a manner that will deepen the work, and seeks to incite an interest and better understanding that the public has on how work is made? and what artists are attempting to do in making it? and how are they successful with their vision? and how have they failed? A review with a star ratings system, places the value of art in terms of the dollars exchanged. It does nothing to promote the great value of exchanging – oh I don’t know -empathy, exchanging ideas, and exchanging the creative act.

Hello, my name is Joey Tremblay and this is thought number 7.

I think people are losing the ability to empathize. For a bazillion reasons. I dunno. Pick one. The internet. Facebook. The increasingly digitized, digital world that we live in. My favourite pet peeve – Neo liberalism. Consumerism. But I really think it’s true. We are slowly losing our ability to feel empathy for other people. And, yet, in my least cynical way, I think that Theatre is the one place where empathy is encouraged, practiced and taught. Empathy is necessary for the creation of theatre and empathy is required in the participation of theatre. In this way, and everybody can discuss in more depth amongst yourselves, theatre is a place of hope. It’s a place that can I imagine the revival and survival of the human species. I can imagine it’s possible in theatre. That’s all.

Hello, this is Joey Tremblay and this is though number 6.
What’s with all these musical reviews – you know, these musical biographies of famous pop singers? Like, Patsy Cline. Buddy Holly. Johnny Cash. Elvis. You know, like They are everywhere? Ok, I get it. They make money. They fill the big houses… they please the palate for baby boomer nostalgia… but ultimately, I kind of think they reduce the art of theatre to mimicry and cheap impersonations. Because the writing is always horrible. You know the talking parts in between the songs. They are never original. They are kind of paint by numbers. Ok. They are the cover bands of our art form. Is this the best of what theatre has become? A practice as unoriginal as a good ole cover-band? Yeesh, I hope not.

Hi, my name is Joey Trembly and this is my thought #5.

Theatre needs to veer toward becoming a truly subversive art form. In every way. I mean, how it’s made, to why it’s made and where it’s made. and who it’s being made for…it’s just that in this horrid neo-liberal hostile world that demands submission and compliance and a general numbness, theatre needs to be a rebel, it needs to be punk rock. Theatre needs to stop being an opiate that pleases the bourgeoisie. Pleases the funders. Pleases the patrons. . . the patrons of the arts. Theatre needs some teeth for god’s sake and it needs to start biting.

My name is Joey Tremblay and this is my fourth thought.

I hate Shakespeare. I hate watching it. I hate reading it. I hate studying it. I hate performing in it. I hate directing it. There I said it. Okay, I’m a Scrooge of Shakespeare. And I hate the way it’s force fed to us like a cultural tonic that we are forced to swallow but we are told that it’s ultimately good for you, good for your soul. Is it really good for me to sit for 2 hours bored and disengaged , rolling my eyes and wanting to die? Is it really good for me to bow down reverently to a culture of another country, from another era, from another dead white guy? Bah Humbug.

My name is Joey Tremblay and this is my 3rd thought.

I think that we need to keep repeating the mantra that theatre is essentially a live event. It’s ephemeral, it’s of the moment, it’s full of possibility and full of potential failure. It can’t be rewound but is perpetually forward moving. I mean despite the failure, despite the accidents, it just keeps chugging ahead. So, let’s make theatre that embraces this. Let’s not make theatre that requires a passive disengaged audience of distracted observers… you know, a T.V audience. Let’s make theatre that endows the audience with an essential role. Let’s make them an active part of this exchange. Let’s always be always aware of the essential feedback loop of between the performer and the spectator. And let’s please acknowledge that everyone in the room is shaping and altering the work.

My name is Joey Tremblay and this is my second thought.

I like to believe that the key to revitalizing theatre lies within the multitude of independent, off the grid, small-scale theatres that are cropping up across the country. I believe that it’s in these spaces.. these flexible and nimble organizations that Canada is seeing a cultural revolution in terms of innovative new work, you know, where authentic expression of our local narratives are possible…. and maybe even a direct and intimate community engagement can actually take place. I think the trend in Canadian Theatre is not a move toward large admin-heavy institutions, but rather towards the innovative indie theatres that can take on the burden of risk which is required to create new work.

Hello, this is Joey Tremblay with my 1st thought.

Process before Product.

Okay, lately I’ve been obsessing with the ‘phrase process before product”. It’s kind of become this guiding principle – a wee mantra that informs my theatre practice and it shapes how I try to approach every new project. Is it pretentious? Probably. Is it navel gazing arts speak? Ya, most likely, but I guess it is just my response to the dominant practice that seems to prioritize and enables the commoditization of theatre (NOTE: I meant commodification of theatre). You know, theatre has become a kind of consumer item to be produced and sold and consumed.

I think how we make theatre in Canada is very formulaic and cookie-cutter, and prescriptive and we’ve become these experts at the three-week rehearsal process that churns out plays that suit a consumers palate . . . sold, you know, in a 6 play subscription series. Process before product, for me, is a rejection of this notion and of this paradigm- It’s an acknowledgement that every work of art demands it’s own unique and messy process of creation. If we don’t honour process, then – I don’t know – I think we risk recreating the same dull play over and over again.

Behind the Scenes of “Make Love, Not Art”

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Elaine speaking at PechaKucha Night Calgary in February 2016. Watch her PechaKucha here.

As a fine and performing arts artist born with Osteogenesis Imperfecta (also known as Brittle Bones), this puts me at a weight of 27lbs. at approximately 2’ ¾” in stature. To say that I am one of the smallest women in the world would be an understatement, but I have yet to discover if I am actually the smallest woman in Canada!

Last year, I was honoured with the privilege of becoming the first Playwright-in-Resident for Inside Out Theatre in Calgary, Alberta. This role would mean composing a full-length play alongside Col Cseke, the Artistic Director of Inside Out who recruited me. With Col’s professionalism and experience, he would guide me in this process of creating a play that would take the stage by January 2018! Sounds like a long ways away, but this past year has already flown by so quickly!

Upon our initial meeting, Col and I brainstormed plays I was familiar with, but in that brief moment, I could only think of musicals I had seen growing up in Whitehorse, Yukon and Vancouver, BC. I admit that my last recollection of writing anything theatre related was in my early high school days, so I never considered myself to be an official playwright until Col “discovered” that there was a lot more to me than just my life as a visual artist since I was three years old!

From my high school acting classes up north, to my time at Simon Fraser University where I wrote and performed my International Women’s Day speech /testimonial to Eve Ensler’s The Vagina Monologues in 2003 and 2004, as well as performing in public bi-weekly Blackbox Theatre shows, followed by my studies at Emily Carr University where I graduated with my Bachelors of Fine Arts Degree in 2010, I learned more about the process and physical experience of writing and performing live in front of crowds of up to 100 people or to sold-out shows in large auditoriums of up to 400 people each night! Suddenly, my body was no longer mine alone!

Even though I was clothed in all of my earlier projects, I quickly realized that no matter what – both on and offstage, clothed or unclothed – society would always be watching and interpreting what they see and hear. By physically taking the stage, every performing artist essentially places oneself into a vulnerable state that automatically invites the audience to look at the physical being whether the person’s body fits the stereotypical Barbie doll figure “8” image or not. At this point, one may wonder how the viewer should interpret this vantage point. Naked or clothed, is the body a form of art, beauty or merely a spectacle of mockery and criticism?

Elaine sits infront of camera, arms outstretched away from her in a 'what?' position. Behind is a wall of photos.Knowing that inclusivity is the key focus and mission of Inside Out Theatre projects and activities, I felt that in order to make a statement and make our play memorable it needed to reflect these concepts as the foundation for our play. Throughout our writing process revelations about my personal experiences with my body as the main attraction became very prevalent.

By incorporating anyone’s body into any art piece or performance, one’s mind, body, and soul become even more vulnerable; therefore, one may say that the performer’s body becomes the highlight of the presentation. In my case, my physical irregularities and curves that society is not accustomed to, suddenly become objectified, just as they would become with any other person’s body. I tend to be very conscious of people staring at me in public as they comment on my identity, referring me to as an alien, a baby, and a disgrace to society, which could be due to cultural upbringing. I’d like to think that this is only because of cultural differences, but I have stopped trying to analyze people’s reactions to my unique appearance, which I also attempt to highlight in my play.

The premise of our play portrays the relationship between a petite female artist with a disability and an able-bodied straight Caucasian male gallery owner. The question lies in what kind of relationship these two characters share. Are they simply business partners or are they lovers? If they are lovers, how then do two differently-abled bodies fuse together as one? Not only are these questions of possibility versus the impossibility of being physically intimate with a person who is so petite, but the story line introduces the idea of two seemingly polar opposite characters coming together as more than just business partners and friends. Leaving it up to the audience to determine how well these characters really know each other increases the rises and falls in energy and dialogue throughout this play.

Camera hovers over Elaine's head. Her hair is held up by life-life butterflies and she's wearing a flowing yellow dress with flowers.It evokes a wave of constant emotions that expose very prevalent issues that exist in our society. The image of the body sustains a myriad of opinions as to what constitutes beauty, popularity, normality, and acceptance in today’s society. We are consumed by sexualized images of celebrities, body builders, and fashion models, to name a few examples. Not only does this lead to issues of self-acceptance, confidence, and self-esteem, but the underlying message lies in the questions of beauty and art from a disability perspective that tends to get swept under the carpet without the attention and education to teach society how to overcome this fear of stepping over boundaries to let love prevail no matter what barriers lie ahead.

As a skinny straight white male in North America embarks on a partnership with a particularly tiny woman of no mentioned ethnicity, Phillip and Dotty must make learn to adapt, communicate, make compromises, and often use one another where one sees benefits over the other in order to gain a notable stance in society. Isn’t this what every person wants in life? Love? Acceptance? Fame and fortune?

“Make Love Not Art,” really boils down to one objective to achieve a unity and equality without discrimination, stereotypes and the constant labels and categorizations of a person’s physical, mental, emotional state no matter who you are. It takes viewers on an eye-opening journey of power play, dis-ability and a love that holds no boundaries between the fictional characters and the creators of this play, themselves with eternal gratitude that speaks volumes to the world around us.