Brazilian Lace in Ann Hamilton’s “habitus” Exhibition (translation)

Lace making is a very old art that was brought to Brazil by the Portuguese. Portugal is still known for its lace. In this tradition it is made with needles and with bobbins. Particularly in the Northeast of Brazil and in Santa Catarina, in the south, the lace-making tradition has been maintained.An example of bobbin lace making by Rosilândia Melo from Ilha Grande:

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You can imagine my surprise when I saw lace samples from Brazil in Ann Hamilton’s habitus, a current exhibition in Philadelphia. The lace samples were located on the 8th floor of the Fabric Workshop and Museum with some other common objects made of texiles, like dolls, blankets and samplers.

Also in the exhibition are “commonplace books,” photos of textiles, and other cloth objects.  These books also originated in Europe. People would collect sentences from books they had read, recipes, newspapers and magazine articles and put them in the commonplace books. Quite unique to the habitus exhibition, was the public participation. The public was invited to contribute their “common sentences” by internet. Anybody could submit a text about clothing or textiles (figurative or literal) . They selected some of the submissions and these were reprinted and made available on sheets of paper on the 2nd and 8th floors. The public is able to read them in the museum and take them home.

The exhibition links text and textile in the Fabric Workshop and Museum, but there is another part of it on the Delaware waterfront at Municipal Pier 9. There is a huge installation that is so creative and fun. Ann hung several large cloths in the warehouse. The public can make the cloths move by pulling on ropes. The ropes go through pulleys which are also connected to some apararatus that produce sound. In addition, there is other performance art in the space that includes spinning thread and unraveling a sweater. Lastly, the text is again joined with cloth by way of a large poem that is projected in the space. The poem is also exhibited in the Fabric Workshop and Museum in another format.

The artist, Ann Hamilton, always has been interested in spinning, weaving and textiles. With enthusiasm she speaks about these arts, that some have referred to as “crafts” throughout her career. Nevertheless, the artist has exhibited many important works: she represented the United States in the São Paulo Bienal in 1991 and in Venice in 1999. She has won various national art prizes and she teaches art at Ohio State University.

The exhibit, habitus, is a the Fabric Workshop and Museum in Philadelphia from September 17, 2016 to January 8, 2017. The Municipal Pier 9 installation is from September 6, 2016 to October 10, 2016. For more information, www.fabricworkshopandmuseum.org

 

The Duende Cycle’s BODAS DE SANGRE: ¡Un orgullo hispano!

The Duende Cycle’s BODAS DE SANGRE: ¡Un orgullo hispano!

With great admiration I write about the  Duende Cycle’s performance of Bodas de sangre in the 2016 Philadelphia Fringe Festival. I attended on Sunday, September 18, 2016. This scrappy company  recreated and updated Federico García Lorca’s masterpiece and it worked! The concept was created by Eliana Fabiyi and Tanaquil Márquez. Tanaquil Márquez also directed. The nimble cast really brought the play to life and they received a standing ovation at the end.   Lorca’s language is not as poetic and strictly in verse as that of Calderón de la Barca, from the Golden Age, but its structure and Spanish language are still much more formal than what most Spanish speakers in the United States normally speak.  Lorca called it “Poema trágico en tres actos y siete cuadros.” To juggle two languages (English and Spanish) in one production, is another feat. The cast, director and acting coach, Eliana Tabiyi, (also the sound designer) should be commended for the successful rendering of this very important and challenging script.

When I arrived at the Asian Arts Initiative, we were directed to stand and wait for the elevator. It took some time to get up to the third floor because the elevator only held 6 people. At the ticket table they ran out of programs, and we were informed the subtitles were broken. Since I am a fluent Spanish speaker I was not concerned about the subtitles. Before the show started they did manage to give out more programs. The program is quite special–it is made like a wedding invitation, which is very appropriate for Blood Wedding.  This was one of many details that added authenticity and at the same time uniqueness to this production.

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The original play is set in Spain, in a region with vineyards. This current production takes place in Miami. Although we tend to think of California as our wine country, there are quite a few vineyards in Florida. The set included a table and chairs with dominoes, which is very Cuban and Cuban-American. There were group dances–in the beginning to latin music–including hits by Gente de Zona, “La gozadera” (an extremely popular Cuban group)  and Marc Anthony’s “Vivir mi vida.” During the wedding, there is another dance to “Despierte la novia”, which is sung acapella except for bongo drums. It was tinged with a flamenco rhythm. Lorca is so associated with the gypsy culture, that this scene seemed like an homage, a showing of deep respect for the original play and its author.

The set is simple, but extremely effective. The mound of dirt heightened the earthiness, the very visceral feeling of Lorca’s tragedies. It was also a way to create space in a very small area and bring nature indoors. It made sense when La madre comes down from the dirt hill after visiting the graves of her husband and son. It made the swamp believable in the third act as well. Lighting and costumes by Angela Coleman and David Reece Hutchison, were also appropriate and helped flesh out the different locations and characters.

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Every actor in the ensemble was strong. Some of the actors convincingly interpreted more than one character.  I especially liked the contrast between La Madre, Yajaira Paredes and La Novia, Aneesa Neibauer. Ms. Parades is obviously a veteran actor, and she has an electric stage presence. She played the mother as a sturdy matriarch. A suffering widow, yet one who maintains her dignity and commands respect. At the other extreme, La Novia, was a fragile young woman. Ms. Neibauer’s portrayal was very natural. This simple and naive bride made you feel sorry for her and believe it wasn’t her fault–when it fact she decided to leave her husband and run away with Leonardo. She could have not married him or she could have resisted Leonardo. I also must mention the fight between Leonardo, (Sidney Gantt) and El novio (Josh Tewell). It was SO realistic. I was expecting that one would really be stabbed and blood would spill. (Of course I breathed a sigh of relief when both actors stood up and took their bows at the end!)

Duende in Spanish has several meanings, but one of them is to have a superior talent, to represent the authentic soul of art.   Duende Cycle showed that in Bodas de sangre. I look forward to their next offering!

Check out their Facebook page: https://www.facebook.com/TheDuendeCycle/

 

 

Rendas do Brasil na exibição de Ann Hamilton, “habitus”

Rendas do Brasil na exibição de Ann Hamilton, “habitus”

Fabricar rendas é uma arte muito velha que foi levada ao Brasil pelos portugueses. Ainda hoje em Portugal fazem rendas e são muito cobiçadas. Fazem com agulhas e bilros. No nordeste do Brasil e em Santa Catarina mantêm essa tradição de fabricar rendas. Um exemplo de umas rendas de bilros de Rosilândia Melo de Ilha Grande: (wikipedia commons)

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Imagine a minha surpresa quando vi rendas do Brasil na exibição “habitus” de Ann Hamilton. As rendas estavam colocadas no oitavo andar do Fabric Workshop and Museum com outros objetos comuns e de tela, como bonecas, cobertores, e mostras de tela.

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(Photo by Celeste Dolores)

Também nesta exibição acham-se “commonplace books” , fotos de telas e outros objetos de tela. Estes livros têm origem também na Europa. As pessoas colecionavam sentenças de livros que leram, receitas, artigos do jornal e das revistas nestes livros. O que fizeram de especial para esta mostra, foi convidar o público para entregar suas sentenças comuns por internet para contribuir. Quer dizer, qualquer pessoa podia mandar algum texto sobre uma tela por internet. Eles selecionavam alguns e esses textos foram impressos e disponibilizados na segundo e oitavo andares para o publico ler e levar para casa.

A exibição junta texto e tela no Fabric Workshop Museum, mas tem outra parte na beira do Rio Delaware. No Municipel Pier 9 há uma instalação grande que é muito criativa e divertida. Ann pendurou varias telas enormes num armazém. O público pode fazer que as telas movam e emitem sons. Além disso, tem “performance art” de fiar e de desfazer um agasalho. Finalmente junta o texto com a tela com um grande poema projetado—este poema também aparece no Fabric Workshop and Museum.

A artista, Ann Hamilton, sempre estava interessada no fiar e na tela. Com entusiasmo ela fala sobre estas artes, que alguns têm considerado “artesanato” durante sua carreira. Mesmo assim a artista mostrou muitas obras importantes, e até representou os Estados Unidos no Bienal de São Paulo de 1991, e o de Venezia em 1999. Ganhou vários prêmios de arte nacionais e ensina arte na Universidade de Ohio. A mostra, habitus, fica no Fabric Workhop and Museum na Filadélfia desde o 17 de setembro de 2016 ate o 8 de janeiro de 2017. A instalação no Municipal Pier 9 fica entre o 6 de setembro de 2016 ate o 10 de outubro. Para mais informação: http://fabricworkshopandmuseum.org/

 

“Where is home?”  Children of the Cuban Revolution in the play, “ONE DAY OLD”

“Where is home?” Children of the Cuban Revolution in the play, “ONE DAY OLD”

Imagine you are a child or a teenager put on an airplane to another country. Your parents and relatives are not going with you. You do not know the language of the country you are going to. Probably you’ve never even been out of your country, perhaps not even to the other side of the island. Most likely you’ve never been on an airplane before either. You don’t really understand what’s going on in your country (neither do your parents–just that they don’t think the current leadership is going to do what they thought) and expect it to be over soon and you will be back home. But it isn’t. In fact, it still isn’t over for many, as the Cuban Revolution lives on and Fidel Castro, the original “revolutionary leader” ceded power to his brother Raúl.  But you are only 8 or 9, or 12 or 15, at the time when you leave the island. You just want to know: When am I going  home? Where is Mom? Dad? Where are my other brothers and sisters?  Why can’t I stay here anymore? Where is here? Where is home?

Now that the  United States’ policy towards Cuba is opening up, the play “One Day Old” by Iraisa Ann Reilly, comes at an opportune time. This play is part of the Philadelphia Fringe Festival 2016, and was directed by José M. Avilés. The political aspect floats in the background as we watch Wendy, Pedro, Gancho, Tío Juan and others try to make sense of the time shortly after 1959, the “triunfo de la revolución” ( the triumph of the revolution as it is called in Cuba). I attended the preview on September 8, 2016 and was very impressed with the play and the acting.

First off, the play is about the Operación Pedro Pan, which helped over 14,000 children leave Cuba on commercial flights from Cuba to the U.S.A.  from  1960-62, and then later through third countries, such as Spain and Mexico. According to the Operación Pedro Pan website,  many of these children were from middle class and poor families. The children of the wealthy were able to leave with their families and were already installed in the United States. Father Bryan Walsh, a Catholic priest from Miami and Catholic Charities, arranged visas for the children and put them up in camps, orphanages, with relatives or in other private homes.

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One Day Old is not explicitly about the Cuban Revolution though, nor is it about the parents and why they did what they did. It is about the children who came to the United States, and what they went through. One Day Old is a very interesting and creative way of depicting the feelings and the experiences of these young people, as well as descendents of these children, when they look back on what they have been told by their parents and grandparents. Ms. Reilly has written a script that is at times humorous, and at other times, sad. We feel for these children and we want to know will they find what they are looking for, what is missing in their lives. Most importantly, will they ever get home?

You might have noticed that the title of the organization that lifted the children out of Cuba has been named “Operation Peter Pan.” One Day Old exploits this name and draws on the fantasy Peter Pan story. The main characters in One Day Old are Wendy, Pedro (Peter) and Gancho (Hook.). There are references and parallels to the Peter Pan fantasy throughout the play. Also, Ms. Reilly weaves reality with fantasy, showing the audience the dream world of Wendy, and explaining aspects of the realities of the Peter Pan children who left Cuba. This fits in the tradition of Latin American  realismo mágico (magic realism).  The play also employs the Cuban musical tradition. There are two lullabies that feature prominently in the play, “Afro-Cuban Lullaby”, which opens the play, and has been arranged and played by famous guitarists, such as Christopher Parkening:

Most of the audience will be familiar with the piece, even if they don’t know the name of it, or where it comes from. There is a version of another lullaby, “Duérmete niño”, which is also sung a capella by various characters and becomes a leitmotif:

The set, props and costumes are basic and abstract, but they are effective. The drama in this piece is so strong and well done that a realistic set is not necessary. One does not miss it at all. The ensemble cast is excellent. I particularly adored the characterizations of “Sara” played by Diana M. Rodriguez and “Hermano/Tío Juan” played by veteran actor/singer Victor Rodriguez. Playing a child AND an adult in the same play and making them both believable is a challenge for any actor, and Victor does it with aplomb. As Sara, Diana contrasted with the children in the orphanage/camp scene by her stance and authoritarian, yet caring speech–even though all the actors were adults. Lastly, the bilingual script is so well crafted with respect to the two languages, that I think even those who do not speak Spanish, would be able to follow the plot and the interactions.

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What also distinguishes Ms. Reilly’s One Day Old, is the fundraising. Not only did Ms. Reilly need to fundraise to have the set built, but she is also donating part of the contributions she receives towards the play, to charity. She has set up the “Indiegogo 1960 Campaign” which paid for the set, but which also benefits St. Francis and St. Vincent’s Orphanage. In addition, 10% of every ticket sold to the play during the Fringe Festival is donated to the Children’s Hospital of Philadelphia. This is very commendable. The cast of One Day Old gives the gift of their talent in realizing this play on stage, and funds received/tickets sold also help two charities for children.

One Day Old officially opens tonight, September 9, 2016 at 7:00 pm at the Hamilton Family Arts Center in Philadelphia (Arch and 2nd St.). The play continues at 7:00 pm on September 10, 15, and 17, with matinees at 4:00 pm on September 11 and 18th. If you aren’t in Philadelphia during those days, consider donating to the Indiegogo campaign. For more information about the play and to contribute (click “Support the Play”) , please visit onedayoldtheplay.com

For tickets to One Day Old during the Fringe Festival, please visit http://fringearts.com/event/one-day-old-7/