Jul 172014
 
 July 17, 2014

By Michaela Dwyer

Last Friday, in the heart of downtown Durham, I watched a small French man receive a lifetime achievement award in dance. Following three different laudatory introductions, he, short and nimble, crept out from behind the red stage curtain as if part of a magician’s reveal. He accepted the award humbly, speaking in heavily accented English of the dancers and choreographers who had previously won the award—among them Merce Cunningham, Pina Bausch, Bill T. Jones—as his “heroes.” He then disappeared offstage and the performance began: two straight hours of rigorous choreography executed by four dancers—two women, two men—set to a John Cage vocal score recorded live in Milan in 1977.

Parched of particulars, this description might be alienating. The choreographers I listed above may be foreign names; Angelin Preljocaj, this year’s Samuel H. Scripps/American Dance Festival Award winner, may cap off the unfamiliarity. Sitting in one place for two hours anywhere—whether mandatory or not—is likely an undesirable activity. If mandatory, then even more so. But sometimes I feel as though the messaging around art implies that it’s a voluntary contract. On one level, we can always opt to leave a museum or performance. On another, we can divert funding elsewhere, categorize the arts as superfluous, relegate them to the nebulous realm of the “emotional” and “beautiful,” remove them from public education, bypass the nominating procedures for a state’s poet laureate.

The Cage score to which Ballet Preljocaj’s three-part Empty Moves is set features Cage reading parts of Henry David Thoreau’s journals. Though “read” gives the impression that what Cage performs sounds straightforward and tame, i.e., “I went to the woods because I wished to live deliberately,” punctuated by tasteful pauses. Not exactly. Cage pedals on for two hours, speaking in phonemes—the “smallest contrastive unit in the sound system of a language.” Mostly the recording sounds like a drone. And then it sounds like this: the crowd in Milan thinks Cage is done, begins applauding, gets angry when Cage drones on. The remainder of the recording could pass for a political riot in its barrage of hostile sounds: jeers, chants, screams, sirens, and objects hitting something—or someone—with force. But all throughout, calm and steady, are Cage’s phonemes. And, all throughout, the four dancers dance—unflagging, seemingly incognizant of the audiences. I use the plural because, really, there are two: the audience bristling in Milan in 1977, and the audience that paid to see them sweat in Durham, which includes me.

I didn’t originally intend to write a piece about dance. I fear the alienation effect in my writing in the same way that I fear bringing someone largely unfamiliar with capital-“D” Dance to a show like the one I describe above. I fear the lack of connection afterward, the fumbling for words; I fear becoming self-satisfied and closed-off in my knowledge of the field. But I also fear alienating myself from engaging in material that does something to me. I thank my dance training for linking my appreciation and engagement with art with the physical. I know art does something when my body moves in response; when I sprout goosebumps; when I pitch forward in my seat; when I squeeze the hand of the person sitting next to me.

The day after Preljocaj’s show, I had a Twitter conversation about it with someone I’ve never met. I told him I liked thinking about the way Cage’s score manipulated both audiences; he wondered why the Durham audience didn’t respond in the way Cage’s did. In other words, why no riot?

I’d wondered the same thing, having seen only a few walk out during the performance. I treasure these little disruptions. I look around eagerly to see if other people notice them. The leaving feels to me like another physical response to art: a more overtly social one, one that breaks my solitary understanding of a performance (read: me, watching dancers onstage) and forces it into a wider network (the heavy-breathing woman behind me; the man who walks out briskly). This feels like a stepping-stone to community, to a Hey, look at that person who’s had enough! In fact, look at us existing in this space together! We’ve been here for an hour-and-a-half and these dancers show no signs of stopping! What if we never leave?

But what would I have done had I been at Kara Walker’s exhibit when Nicholas Powers started yelling? Would I have felt similarly compelled to yell? Would I have felt safe? Would I use the word “treasure” in an essay later to categorize Powers’s disruption?

We respond to challenging things—art is only one among them—on the spectrum of politeness. Maybe there’s Point A: bristling at two hours of dance (or John Cage) but glazing over the discomfort, and then Point B: yelling, and then writing a piece about it, and keeping the conversation going. Which response to alienation is more productive? And for whom?

I think it circles back to us. We who do the making—and the defending—whether we’re artists, politicians, students, activists, pre-orientation program leaders. In the material we produce and share, we can huddle around the didactic or the to-be-determined. Point A and Point B. We help hold the space, and the bristling, in between—the space where maybe, hopefully, we’re bristling together.

Jul 082014
 
 July 8, 2014

As part of her work as Kenan’s inaugural Graduate Arts Fellow, Caitlin Margaret Kelly led a group of undergraduates students in the creation of a collaborative public art project around the theme of global migration. The product—#Migrations: People, Policy, and the Ambiguity of Language—emerged from interviews with migrants and immigrants living at Duke and in Durham, and takes the form of a mixed-media installation combining audio recordings, moving portraits, and a live Twitter feed. Bear Fellow Michaela Dwyer spoke recently with Kari Barclay, Political Science and Theater Studies ’16, and Erin Leyson, Public Policy ’15, about the creative process, the relationship between art and policy, and how to, in Leyson’s words, “bring real people and cyberspace into dialogue.”

Kenan Insider: What, in your own words, is #Migrations?

Kari Barclay: The project very much has two walls: one is the Twitter feeds and the other is the videos of actual people who’ve migrated. It’s about exploring some of their experiences and how they line up or disconnect with the online representation of migrants’ experiences.

KI: I’m interested in how your different disciplinary backgrounds drew you to and manifested in the project.

Erin Leyson: I joined the project because art and migration is something that I do and study. This summer I’m [in] Mexico to look at how emigration from some of the communities in Oaxaca affects the ability to preserve indigenous cultural forms and art forms. To me, [#Migrations] was perfect because I look at art and migration, but in a different way. I look at how migration affects art, not how we make art about migration.

I’d never used any kind of video recording, and I didn’t know what a moving portrait was. I [wanted to] see how I could I could learn something different about something I already study.

A view of the installation. Photo by Caitlin Margaret Kelly.

A view of the installation. Photo by Caitlin Margaret Kelly.

KB: I’ve been for the past two years working with refugees in the Durham area. I’ve gotten to know that community, and that got me interested in migration in a certain way. Also, as a kid I moved around a lot, and I’ve always been interested in what it takes to enter new communities and feel welcomed there.

My background is in the theater world, and I was interested in this project because it seemed primarily visual arts-related. When I direct plays I’m always interested in—when you enter the theatrical space, what does it feel like, being in the space? Where does your eye go? Do you feel overwhelmed, comfortable? Things like that. For this project I was really interested in—when you enter this art installation, where does your focus go, how can you coexist in the space with the art? I think having the two walls made it a really immersive space, having your eye jump back and forth between the two.

KI: One of the hardest things for me to wrap my head around when thinking about the relationship between art and policy is whether we’re making policy related to art or art in tandem with policy, how can we provide for or promote complex experiences while also making a point?

KB: I like to think of art as democratic space, ideally. With this project in particular we’re taking people’s voices and perspectives and giving them a chance to come into dialogue, a space to work out issues. The final project puts forth, officially or unofficially, recommendations for how we as society, or as communities, can respond to issues like migration.

In terms of conveying complexity, something we wanted to do was to juxtapose political and seemingly big-picture ideas with everyday life. We had Twitter feeds about the DREAM Act and policy. [But] in our audio feed, we put in ambient audio from people’s daily lives. There’s one [clip] of somebody riding a bus, and another of somebody making rice. So, we wanted to say, Well, is migration always about these big issues or can migration be about the sounds of everyday life?

EL: I think the point with our project is that we weren’t really making a point. We’re giving everyone the tools they need to make their own point. That’s difficult for me, coming from a public policy background where everything is very pointed. We could easily push an agenda, [but] we don’t really want to do that. We want people to be able to come into the space, look at things, and think about it. I really liked when Caitlin said that; it changed the way I think about putting art and policy together.

KB: Some things exist outside the realm of the political or the realm of what policy can affect or change. The language that we use around migration is very much an everyday occurrence. It’s not something you really can legislate. Policy is more informal and it comes through experiences.

KI: For each of you, what was the hardest thing about the project, logistically and intellectually?

KB: For me, logistically, it was about [figuring out] the camera equipment. Intellectually, the hardest thing was, again, what Erin was talking about—making room for openness of interpretation and not trying to jump to a conclusion or a clear message.

EL: Logistically, I’d say the same thing. The intellectual challenge was that it was really easy to figure out a point I wanted to tell people about with the art. Especially because we’d sit in our meetings and think of the worst things you could possibly call certain immigrants. We’d look up Wikipedia lists about racial slurs; we were looking for bad tweets. Sometimes the biggest challenge was being okay with tweets that were not that horrible or not that racially absurd. [We decided to include a variety] so that people can make own decision and come to their own conclusion about it. It would’ve been really easy to just say that the point of the art is that we say really bad things online about really nice people who exist in real life and we should stop saying [these things].

KI: If you could place this project in the ideal space or location, where would it go?

EL: I would like it to be on campus because I think it’s important for students to see. But if I could put anywhere, I’d actually put it in a house. I think a lot of #Migrations comes down to daily living, and a lot of our portraits were taken in living spaces. How would we discuss [the tweets] if we’re in someone else’s space? Maybe it would be a little more uncomfortable, but it would be a little more like real life.

KB: I think it’d be cool to put it in a computer lab, so that it’s already in a space with an emphasis on the digital. People would be on their computers, doing work, and look up and see this project—an intersection between the digital world and the real world.

EL: I’m excited to see where it goes, and I wonder where it will actually live. I hope it can [be shown] somewhere on campus. I think people would appreciate it and think about it. And without it being censored. That defeats the whole purpose of a live, uncontrollable Twitter feed.

Stay tuned this fall for #Migrations exhibition details.  

Jun 152014
 
 June 15, 2014

By Michaela Dwyer

The night after I arrived in Ireland I went to the Irish Film Institute. Dizzy from jetlag and the surreality of being in a familiar space again after three years, I hardly knew what was “on” at the theaters. I decided to bank on the time my DukeEngage cohort spontaneously saw and enjoyed the Iranian film A Separation, though I think part of my excitement that time came from seeing our Iranian group-mate excited to connect with the film.

And maybe, subconsciously, I did the same last week when I bought a ticket, ate a rhubarb tart, and sat down alone in a theater full of Irish moviegoers for a very Irish film. Jimmy’s Hall—touted as the last feature by British director Ken Loach—is based on the story of James Gralton, an Irish communist leader who became the first and only “illegal alien” deported from Ireland. Throughout the early 1930s, Gralton helped lead the Revolutionary Workers’ Group in County Leitrim. Despite the inclusion of fiery glances and somewhat vague political intimations, Loach’s film focuses on Gralton’s passionate (co-)direction and defense of a community dance hall in the townland of Effrinagh. The collaboratively run, inclusive venue offered free classes in music, dance, literature, geography, history, and the visual arts, among other subjects. It served as a place for the town to congregate outside the influence of the church—portrayed in the film to humorous extremity.

Graffiti atop old Dublin, near St. Stephen's Green.

Graffiti atop old Dublin, near St. Stephen’s Green.

“This has to be the fourth time someone has brought up this movie to me this week.” This is Conor, one of the first people I interviewed as I attempt to document the abrupt closure and ensuing limbo of The Exchange, a collaborative arts-centered venue in downtown Dublin. Conor and his friend Philip, another Exchange volunteer, chuckled at the uncanny similarity between film and reality, past and present. Then they shook their heads and sighed, scratched their beards, and looked downward in unison.

Beyond talk of the typical romanticized-from-afar Irish regalia—shamrocks and green pastures, Guinness, et al—are the more complex things we think we know about the—or any—country. The Famine, the Troubles, the decades of emigration, the pervasive stronghold of the Catholic Church. The “800 babies.” (It’s worth mentioning that these issues barely break the surface of newer ones: immigration and multiculturalism, austerity and the banking crisis, Gen-Y ennui and frustration). And then there’s what many people I’ve talked to refer to as “the amnesia.” A collective forgetting—of the country’s history, of the past that continues to repeat itself in the way that forgotten pasts do. I meet another Exchange volunteer on the way to a community radio show on which I’m apparently guest-starring to talk about my research on the venue. He gestures to storefronts we pass and tells me his next project is finding a way to document Dublin’s abandoned buildings—spaces with histories that people seem not to know or care about. Apparently he’s discovered that The Exchange had a predecessor—another collectively run arts space whose façade still stands down by the River Liffey. It’s the amnesia again, he says. The city as palimpsest, Teju Cole says.

Being here this time has started to feel like an odd nesting-doll challenge in which I fold myself smaller and smaller into a network that becomes bigger and more expansive with each encounter, SMS text, radio show appearance (!). I see a narrative—of this project, of The Exchange or Gralton’s dance hall, of Irish history—ever so slightly taking shape; then it gets fuzzy, and all I see are people who, like me, care deeply about things. I see a buzzing livelihood around a scene that I’m not quite a part of and a history that, despite my heritage, I don’t necessarily share in an immediate sense. But I want to; in the same way I want to be in an Irish cinema seeing an Irish historical drama or in a hotel ballroom for the Africa Day Awards, celebrating the African community in Ireland. And in the same way that I keep asking myself why this project interests me so much. Is it because I would’ve sought out The Exchange had I lived here in its heyday? Because my understanding of strong community has always been through education and the arts?

Or is it that I want to work against the ways in which we may too-briskly position ourselves against an ‘other’—whether that be a group of young volunteers, the City Council, immigrants, emigrants, a country’s history? Because I want to challenge my own interests in the ‘story’ in the first place?

My response: yes, and. My greatest hope with the work I make, whether it be a blog post, an audio documentary, or choreography through a city street, is that I can open both myself and others to multiple ways of being. To claim spaces where we feel comfortable interrogating ourselves, and see if those spaces connect us in turn. Is it all the Leslie Jamison I’m reading? Yes, and. Is it a challenge to collective amnesia? Yes, and.

Jun 062014
 
 June 6, 2014

By Michaela Dwyer

Dear readers,

Before the story and before the prose, the nitty-gritty.

(Note: the above is most certainly not an Irish proverb).

For the next few weeks on the Insider I’ll be sending you stories from Dublin, Ireland, where I’m stationed to assist with the DukeEngage Dublin program. You’ll also be hearing—through our Student Engagement Journals site—from the seven undergraduates participating in the program, with whom I’ll be working on their summer letters home as well as collaborating on documentary representations of the city and of their DukeEngage experiences.

Beyond the Insider, it’s a slightly different, though not disconnected, story. In reference to Ireland’s long history of emigration and new quandaries of immigration and multiculturalism, the DukeEngage Dublin program poses the question, What happens when a country of ‘senders’ becomes a country of ‘receivers’? I participated in DukeEngage during the summer of 2011, when the unemployment rate hovered around 14.7% and emigration of Irish nationals rose sharply to around 40,200, only slightly surpassed by the 42,300 immigrants entering Ireland that same year.

Image from a recent advocacy campaign to save The Exchange.

Image from a recent advocacy campaign to save The Exchange.

I return to Dublin this time around, three years later, with a documentary eye aimed at what has changed and what has sustained. Mostly, I’m interested in how life feels—for everyone living here, in tandem with the larger forces of migration, cultural integration, austerity, and national identity. Though “everyone” is hardly a feasible focus group, and “larger forces” can quickly become too abstract for the documentary medium. The medium, at least in my case, fuels itself from stories shared—which I’d, with great care, cluster and accumulate around general statements: I was here, it felt this way, it’s important to me because. And within the stories nestled within these statements, I’m interested in the unexpected, the digression, the spontaneous architecture of conversation and sharing. I seek ways to build this architecture into my documentary approach, to compose “a compass by which to get lost,” as Rebecca Solnit writes.

Three summers ago, my DukeEngage cohort devised a public survey project that set itself up, comfy chairs and all, in various spots throughout the city. We asked Dublin residents to tell us how they felt about cultural integration in the city, about race and ethnic relations. One of those spots was The Exchange, which describes itself on Twitter as the following: “Volunteer-run all-ages non-profit arts-cultural-social over-hyphenated open space in Dublin – currently in Limbo…” When I visited The Exchange in 2011, I noticed its demographic diversity; its volunteers eagerly chatting with one another; its literal and metaphorical openness: rooms cascaded into more rooms, large glass windows opened to the streets of Temple Bar. Galleries also served as performance spaces, hangout areas were spaces for discussion, workshopping, advocacy. Since its inception in 2009, the consensus-based, inclusive venue has been known as a vibrant community space in Dublin. It’s also committed to connection and learning through the arts, offering classes and exhibition space for the creatively inclined.

The Exchange made news recently when the Dublin City Council—also The Exchange’s funder and landlord—suspended the venue for a three-month “review” period due to claims of “anti-social behaviour” in The Exchange’s vicinity. Supporters of the venue argue back: isn’t closing a community arts center an act of anti-social behaviour? They point toward larger social issues: the perceived lack of safe and productive social spaces in Dublin for especially young people, the presence and direction of arts funding in times of austerity, the odd urban plan of Temple Bar, which joins at the hip progressive arts venues and tourist bars (and which I wrote about for Recess in 2011). If “anti-social behaviour” exists, the supporters say, it does elsewhere, and for other reasons that won’t be solved, let alone addressed, by closing The Exchange.

But still, the venue is closed for the time being, under “suspended inanimation,” The Exchange’s Change.org petition terms it. I’m hoping to unpack some of that inanimation and hear from members of the Exchange community about how that inanimation feels. What has changed? What has sustained? But also: What brought you to this space? What does it give you that other spaces do not? I want to hear from community members elsewhere: City Council members, neighbors, young people in the creative industries. What function do creative community spaces serve? How do we ensure our citizens’ access to productive, meaningful lives? What do changing demographics mean for urban organization? Over the next few weeks, I’ll be posing these questions. Over the next few months, I’ll be producing a series of audio documentary portraits from these interviews, as well as writing a longform nonfiction piece about my time here—both over the years and in the present-tense. I continue to grapple with what it means to participate in and identify with a community; for me, this community typically intersects with the arts in some form, and thus I find myself here, with lots of questions.

I invite you to join me as I myself reflect, over the next few weeks, about what it feels like to be here.

May 272014
 
 May 27, 2014
Right: Prince Harry. Left: Matt Hicks, Prince Harry-lookalike

Left: Prince Harry. Right: Matt Hicks, Prince Harry-lookalike

By Nathan Nye

I love reality TV. I actually don’t watch that much of it, but as a construct, I enjoy seeing the shameless manipulation of events that could resemble real life packaged into a surreal viewing experience.

But, sometimes I am forced to consider if we’ve gone too far.

The show I Want to Marry Harry, which I must admit I have not seen, recently premiered on FOX, and the premise has perturbed my love of reality TV.

A group of women is being misled into believing that they’re courting Prince Harry of the Windsor Royal Family by giving them glimpses of a Prince Harry-lookalike who has been instructed to lead them to believe he could be royal. Of course, this is not the case. As the actor playing the butler says in a promotional clip, “there’s going to be heartache and tears before bedtime.”

The mockery of contestants, particularly women, is central to reality TV’s brand, but having a show in which the concept is “Let’s Tell A Bold-Faced Lie” is pretty twisted. This is has been tried before with shows like Joe Millionaire in which a construction worker with a heart of gold pretends to be a millionaire and dates women. The point of the show was ostensibly to be about class and dating and the role money plays in love. The furthest the show went to explore that angle was ominous voiceovers that said things like, “Will she still love him when she discovers he is in fact just an average Joe?”

But I Want to Marry Harry is not that. It’s not concerned with this guy or what he wants. He is a pawn in a game that we, the television prankster audience, are passively employing through FOX.

Ostensibly, these shows were started to give us a peek into a world that either mirrored our own to build solidarity or was completely inaccessible to ours to indulge fantasy. Instead, they’ve somehow become hours and hours of schadenfreude.

And in fact there is a whole new genre spawned by the self-awareness of reality’s newfound purpose, namely cruelty. Shows like Rupaul’s Drag Race take the absurdity and often capriciousness of those other shows and winkingly employ them. The result isn’t very different, there are often drag queens diving into dunk tanks or being forced to create a dress out of materials from a dumpster, but it feels more self-aware. I’ve always given them a pass for being cruel, but self-aware about their cruelty, which should probably be examined in a later blog post.

I’m left wondering if the possibility of reward offered by reality shows like The Bachelor is a fair exchange for the kind of suffering they inflict on their (generally willing) participants. I’m left pondering why I enjoy other’s discomfort so strongly. I’m left questioning my role in perpetuating human misery as sport. I’m left with the weird feeling that maybe reality TV could be both creatively and morally bankrupt entirely.

Apr 302014
 
 April 30, 2014
'New York City, 2011.' Photo by Teju Cole.

‘New York City, 2011.’ Photo by Teju Cole.

By Michaela Dwyer

In the last chapter of Teju Cole’s novel Open Citythe narrator, Julius, talks about the German composer Gustav Mahler, about his “obsession with last things.” Julius attends a performance at Carnegie Hall of Mahler’s Ninth Symphony. “So strong is Mahler’s sense of an ending,” Julius says, “that his many musical stories of the end almost come to dominate what went before.”

Two weeks ago: a friend and I leave the Nasher Museum auditorium, a cocoon of plush green seats and wood paneling. We’ve just listened to twelve undergraduate students perform monologues adapted from life-story interviews with refugees living in Nepal and Jordan. I have listened to these monologues several times before, having worked with the DukeImmerse students throughout the semester. I have become accustomed to the monologues’ intensity. The audience tonight, most hearing them for the first time, has not. After the bows and the clapping, I see my friend is visibly affected by the production. He, a graduating senior, tells me his feeling is wrapped up in his attention, right now, to “things ending.” I nod. We adjourn for hummus and wine.

I nodded because I was there, in a sense, a year ago: not at the Nasher, certainly not in Nepal or Jordan, and not in the company of Teju Cole’s novel—nor Cole himself, for that matter, as I was this year. I remember mid-April 2013 and “things ending.” I remember sitting in my bedroom and writing my final editor’s note for Recess. I had been called upon to reflect, formally, on my year of work. I didn’t necessarily mean to get political, but the piece turned into a call-to-arms about visibility: to create and claim art as an everyday practice at this university, and to turn this awareness into community. But throughout the piece are glimmers of that month’s, that era’s, emotional intensity, of life getting in the way. When I read parts of it now I can feel the quick breathing, the anxiety of graduation and future plans and of a less immediate social network and of Am I On the Right Track. There’s the confusion, and doubt, and the eventual, political, resolve—that art could be more than paintings painted or dances danced for their own sake. That it could speak powerfully to our continuity in the world.

I am torn between three impulses here. I want to talk about Open City, and how I’m wondering if the novel could be read, in some sense, as moral instruction on how not to live. I want to talk about spending a day, more or less, with Teju Cole, about how his visit to Kenan already feels like a landmark in the life of a young person interested in how we navigate visibility and equality in the contemporary world. I want to replicate the way Cole frames and connects things: art and politics, flowers and drones. From his lunch with undergraduates, for which I served as photographer and happy interloper: “My tweets about flowers and my tweets about drones come from the same place of care about the world. People forget that ‘care’ and ‘accuracy’ come from the same Latin root.”

But, throughout, I am sitting here, on the cusp of May, and thinking about how curious it is that, in the academic world—to which I now have a different relationship, as a non-student—the year is thought of as ‘ending’ in May. We graduate, either formally or informally. We leave our shared space, or immediate social networks. We are called upon to reflect on our respective year(s) of work. We spend time experimenting with how we could exist outside of the space we occupy from August until May—even if, and especially as students, we’re returning to spaces of ‘home.’

And so we distill and teeter on stories of an end.

It’s easy to put endings into blunt terms; it’s not as easy to do the same with continuity. And maybe that’s right. Earlier in Open City, Julius visits Brussels in a halfhearted search for his grandmother. He befriends Farouq, a Moroccan man who works at an Internet café. One of Julius’s visits to the shop coincides with the Eid, which brings many international and immigrant patrons together, all calling home, wherever home is. Julius reflects: “It looked like fiction, that such a small group of people really could be making calls to such a wide spectrum of places.” In his statement there’s inherent disbelief that quite ordinary life—a phone call home—could look like something imaginary, something worth narrativizing.

College, or a fellowship, or a 9-to-5 job, runs the risk of being thought of as an isolatable incident, or a collection of isolatable incidents. I began my fellowship at Kenan last summer, and I am proud of singular initiatives I’ve been a part of. They look nice if viewed as a tableau of achievements; a still-life up for aesthetic analysis by someone like Julius. But how to put in words the feeling that surfaces when I connect with a student after two hours of discussing her research paper on dignity in the context of displacement? When an audience member at a film screening tells me she’s never been to a Kenan event but took a chance because the documentary we’re showing was filmed near her house in Raleigh? Something in me moves; I am moved in turn.

Life gets in the way. Reading Open City, we as readers watch as this happens to Julius in a way discontinuous with his detached dilettantish worldview. We wonder if this changes him. Can his [fictional] existence still be continuous?

There are Mahler symphonies, sure, and graduation, sure, but there is also everything else, and our sometimes messy, and sometimes invisible, connections to the everything else. These are the stories that come before and after. And maybe, sometimes, these are the stories. Two days after Cole’s visit, he tweeted a quotation from Russian photographer Gueorgui Pinkhassov.

“There are things happening before and after the event. These things are even more important than the event itself.”

'SOVIET UNION. Russia. Moscow. Firework display. 1983.' Photo by Gueorgui Pinkhassov.

‘SOVIET UNION. Russia. Moscow. Firework display. 1983.’ Photo by Gueorgui Pinkhassov.

Apr 242014
 
 April 24, 2014

By Nathan Nye

The lighting was bad. The photos were going to be weird. My camera wasn’t focusing as finely as I’d like. The black velvet backdrop was absorbing all the light. This death mask was going to look way too yellow.

The thought of my subject brought me out of my internal photographic rant.

My camera was aimed at a death mask. Or more accurately, a plaster impression of the death mask of William Preston Few, the first president of Duke University.

I was helping get ready for a Team Kenan exhibit centered around memorials. We wanted to explore how we decide to remember and what we decide to remember. The ideas I was exposed to in that time have stayed with me, and they’ve been very present this month as many sectors of Duke have come together for the “Week of Remembrance” an effort headed by the Coalition to Preserve Memory. CPM’s president graciously gave us some insight into their work for the blog, and I wanted to follow up with my own thoughts about memory.

The most common narrative thread around the remembrance of tragic loss is emotional. We crave catharsis for ourselves. We want a way to honor victims. The second most common thread is preventative. We remember so that we can ensure that these tragedies can be prevented in the future.

The third, and most interesting part of memory to me is the political angle. How do we exclude or expand who or what is remembered to suit a publically digestible version of events? How does this change over time?

For instance, the social conventions of the time didn’t allow post-Holcaust narratives to include the stories of the gay men who were imprisoned in “extermination through work” programs. And even after the camps were liberated and closed, these men were still classified as criminals by the government. It wasn’t until 2002 that the German government officially recognized and apologized to the lesbian women and gay men for their persecution in Nazi Germany. Over time we’ve expanded the narrative to include many other groups persecuted under German national socialism, and have had to adapt our memorialization.

What happens when the populace’s version of memorial clashes with the national story image? One of the best examples of this is the Vietnam War Memorial Wall. The minimalist, austere structure of reflective stone, etched with the names of those lost in the conflict overwhelms the viewer. It’s intent is not to glorify war or create any nationalist statement. The architects on the committee selected it unanimously for its bold vision of what memorialization could look like. Others were horrified. Former Senator Jim Webb called it a “nihilistic slab of stone.” Another opponent called it a “black gash of shame.” As the public (particularly the intellectual community) turned against the Vietnam war and looked back with waning pride, their version of memory was not nationalist, but mournful.

These decisions reflect the push and pull of history.  Through these examples we can see that creating a narrative and a representation of that narrative for tragic events can be a form of socio-political mediation. A form of change. Our attitudes are reflected in our choices and our choices are constantly adjusting to cultural norms. Memory is not a static, and neither are memorials.

I tried to remember this as I photographed Few’s death mask. This was a memorial his family, Duke, and the University Archivist had decided was worthwhile. I thought about the fact that I would never want my grandfather’s face after death remembered forever. Time’s change. Memory changes, and that change has meaning.

Apr 082014
 
 April 8, 2014

Genocide400This week marked the beginning of Remembrance Week at Duke, a time to reflect on the tragedies of past genocide and focus on ways to avoid that tragedy in futurity. In honor of this, the President of the Coalition for Preserving Memory, Liza Meredith, has written about her organization, the schedule for Remembrance Week, and the importance of memory. On Monday, Team Kenan and the Coalition for Preserving Memory co-sponsored a conversation on “The Ethics of Collective Memory.” Later this week, Nathan will write about the complicated issue of remembrance and memorialization. 

The Coalition for Preserving Memory (CPM) is an organization that is founded by Duke students, and is dedicated to memorializing genocide victims from the 20th and 21st centuries in a way that will be relevant and meaningful to future generations.

The mission of CPM really goes back to Duke’s history. Not many people know this, but Raphael Lemkin, who coined the term “genocide” in 1944, was a Duke professor. This completely transformed international justice. Before this, there was no word to describe killing an entire race or ethnic group.

I remember the first time that my parents told me about the Holocaust and how it impacted my family. I felt so empty. I was paralyzed by a sadness and confusion that I had never felt before. The mass murder of 6 million Jews is just incomprehensible to me. 6 million. We hear the number, we can see it written on paper, but what does it really mean? This question lies at the heart of CPM.

We read names from six universally recognized genocides for 24 hours. The most powerful thing we can do is to remember as a community. To say “never again.” These words represent a promise to the past, and to future generations. What’s really special about CPM is that we say these words as a community.We bring together coalitions across campus- from administrators to student groups and sports teams. We create community through remembering some of the worst times in human history. Together, we remember.

This year, we have really tried to focus on the intersectionality of the word genocide. Whether we realize it or not, genocide impacts us all. In addition to a 24-hour name reading ceremony on Rwandan Genocide Awareness Day, we have organized a host of other events. We hope to spark academic conversations about these issues, and will be hosting a Panel Discussion and Dinner about the Ethics of Collective Memory. This event will offer an intellectual space to consider many of these difficult concepts. We are also having a night of music at Baldwin Auditorium, whereby we will explore how through music, cultures can persevere, even after genocide. It will be an eclectic and powerful night featuring a tenor who reached No. 1 on the UK classical charts. The series of events will conclude with the opening of an art exhibit in the Bryan Center that will feature the work of six student groups’ mixed media perspectives on the six universally recognized genocides.

As president, my hope is that CPM will continue to grow at Duke. Over the past school year, I have had the pleasure of meeting student groups and faculty members from all corners of Duke’s campus. I have been humbled by the personal connections that so many people feel to this project. By remembering humanity at its worst, we can inspire humanity at its best. Never Forget. Never Again. Together We Remember.

Apr 022014
 
 April 2, 2014

By Michaela Dwyer

Carolina Phoenix players hold newsprints of Berg's newsprints.

Berg’s photograph newsprints of the Carolina Phoenix.

Last Saturday, multicolored lights swirled outside The Bar in downtown Durham and a crowd of what were ostensibly nighttime clubgoers filed in. Rather than sweaty bodies on the dance floor*, though, a large projection screen, rows of chairs, and tables holding bowls of movie popcorn filled the space. People were gathering for MFA in Experimental and Documentary Arts Candidate Amanda Berg‘s thesis film screening, part of her documentary project called ‘Every Body Hit Somebody’—a combination of still photography and film documenting semi-professional women’s tackle football team The Carolina Phoenix. Central to Berg’s work, both ‘Every Body’ and otherwise, are questions about gender, sport, community and society formation. Michaela sat down with Berg to chat about her current projects, the ethics of getting to know a group of people while documenting them, and the “everybodyness” of tackle football.

Kenan Insider: So, first: why the title ‘Every Body Hit Somebody’?

Amanda Berg: The phrase came from one of the loudest Phoenix fans. A father of one of the players liked to cheer from the sidelines, “Everybody hit somebody! Everybody hit somebody!” It is a spirited description of what goes on during a football game. It also implies equality in saying that “everybody” should participate in the hitting. Tackling is one of the most masculine aspects of the game and the thing society has the hardest time giving women access to.

I chose to make it “Every Body” to hint at the relationship between playing football and forming an identity, the separation between mind and body. There is something very special about tackle football that other sports don’t have. The way bodies collide is unique to this game. For many of the women who play football that contact is an empowering part of the sport and affects their lives in positive ways on and off the field.

From Amanda Berg's 'Every Body Hit Somebody' photo exhibition.

From Amanda Berg’s ‘Every Body Hit Somebody’ photo exhibition.

KI: Your photography and documentary work has ranged from photo essays concerning women and binge drinking to film, photography, and zine work that engages the military communities of Fayetteville and Fort Bragg. What about this current project—and the stories of the women on this team—felt important to tell, to share?

AB: It’s almost indescribable. The Phoenix seemed important from the first time I ever saw them practice— their love of football, their willingness to challenge gender boundaries, their vibrant, confident, diverse personalities and most importantly their success as a team. Winning a national championship is news— where was it printed?

KI: At the film screening on Saturday evening, [Arts of the Moving Image Lecturing Fellow and Artist in Residence, as well as one of Berg's thesis advisors] David Gatten talked about your relentless approach to artistic revision: you made a version of this film, and then made it again, and then made it again. What were some of the hardest decisions—possibly ethical decisions— you moved through before ending with the film/the project in its final state? 

AB: The hardest decision was editing out voices. I was able to do four big interviews. When I set out I imagined I would interview everyone on the team. In the final edit you only see two of those four. I struggled knowing how many perspectives the audience was missing out on. I think editing a project at all can be seen as an ethical dilemma, especially when you are representing other people’s experiences and not your own.

Berg announcing her film on Saturday night.

Berg announcing her film on Saturday night.

KI: The mood of the event on Saturday is hard for me to describe. The screening and the event felt, in a lot of ways, like they belonged to the team—most of whom were present, chanting and being open about recognizing themselves onscreen. But that magic didn’t feel exclusive, either; I can connect to so many aspects of the work, from gender, to communities built around a sport or art, to the ways we carve out space in busy lives to pursue our passions. Would you say that there is an ideal audience for this film and for this project or not?

AB: Saturday was special. I’m so glad you could make it! I don’t envision a ideal audience. I do think watching the movie for the first time with the team can’t be replicated. They are as much an audience as I am. I was a spectator of their season.On Saturday the roles reversed as they watched my performance. I hope the film moves through the world as a product of our collaboration.

KI: What was it like to get to know the team through documenting them? Were there ever points when you had to take off the ‘artist’ or ‘documentarian’ hat?

AB: Getting to know the Phoenix was like stepping into your favorite sports movie and being taken under the wing of the main characters. It was fun, inspiring and instructive. It’s a little hard to answer the hat question. Working on this project taught me how to be myself; the Phoenix showed me what it meant to be a confident woman. So even though there were moments [when] I was less focused on pictures and just enjoying myself, I was always in touch with who I was, why I was there. I think I just wore a really bright hat the entire time.

A still from Berg's film.

A still from Berg’s film.

KI: If you were to combine the words “ethics” and “art” in the same sentence, what comes to mind?

AB: A few words pop into my mind: vulnerability, consistency, plurality, thereness, process, human, beautiful.

 

*Writer’s note: There was, indeed, a dance party—after Berg’s film screening.

Berg’s collection of photographic prints, part of ‘Every Body Hit Somebody,’ is on view in the Allen Building First Floor Gallery through this Friday, April 5. Find more information about the ongoing MFA in Experimental and Documentary Arts here

Apr 012014
 
 April 1, 2014

ThomasPoggefinalBy Nathan Nye

Arithmancy…that’s the word I kept repeating to myself yesterday. For those unversed in little known occult practices or Harry Potter, arithmancy is the idea of magic through/with numbers.

My mathematically inclined friends would want me to point out that all math is somewhat magical to them. I would point out to them that the only people who agree are in insane asylums or math departments. As you can see, I am a number adverse human. I understand their importance, while also being unable to make myself work with them. Partially, I express skepticism at numbers because I am bad at them, and partially because my generation has been raised with the idea that you can make numbers “say” anything.

I was reminded of this point yesterday as Visiting Human Rights Fellow Thomas Pogge gave a lecture called “Getting Serious about Ending Poverty.” What that title does not belie is that part of the seriousness Pogge is referencing is quantitative seriousness.

According to Pogge, more than the level of poverty having changed over the past 20 years, the way in which we calculate poverty has changed. We’ve switched from raw numbers to percentages, redefined who was impoverished, grouped households and converted number using decontextualized currency exchanges, which all build to a seeming decrease in the poverty level.

My skepticism seemed to be warranted.

However, watching Professor Pogge break down those numbers and skewer international organization’s claims with math any fifth grader could do was somewhat mystifying. It made me remember that process is important, and an understanding of process can be an incredible tool. It’s good to stay in touch with the fact that it’s hard to make moral evaluations when I can’t understand the data.

Maybe my math friends are right, maybe there’s a magic in numbers.

For more on Professor Pogge check the DHRC@KIE page for an interview with him about his work.