This Is How We Do It

The past week has been a busy one, especially in comparison to the actual clocked hours of teaching last week, never mind my peculiar travel habits for the re-up of

As Far As We Know

. The bulk of the work has been to educate a group of incredibly mixed experience into Zuppa del Giorno's style of theatre . . . and, in the process, remind even ourselves of what it is we do.

That may seem odd. It seems one of the most consistent subjects I bring up on this here 'blog is Zuppa, that ever-adventurous work I've been doing pretty consistently for the past five years. When we're not doing a show, we're planning for one, or teaching workshops, or recruiting students or venturing off to Italy. Yet somehow, in all that hustle and bustle, we've gotten away from our roots--that is, creating a play directly from improvisation on a scenario. In Italy, we devoted much of our energy to incorporating Italian into the scenario.

Operation Opera

was as much about writing the scenario as it was improvising upon it, and

Silent Lives

was similar in that sense, and completely different in the sense that it was a clown show. There are entire technical elements of our original work that I had lost sight of in the rest of the machinations, elements such as David's "Newtonian Impulses" and the ways in which we strip down a scenario to its most basic elements, and strip away language as a communication tool.

So we've all been learning together. It's fascinating to watch the students toil in such unfamiliar territory, probably doing many of the same things wrong and right that I did in 2002. Fascinating, too, to watch how Sam, Erin and Geoff trust in the process so implicitly in spite of being new to it. I suppose acting experience in general (though, perhaps specifically experience with improvisation) helps actors perceive the merit in doing things as thoroughly and gradually as this process demands, in spite of having the intense deadline it does.

And then again, maybe I don't give my fellow actors quite enough credit. It's an amazing group. (And just how have I been so lucky this year as to only work with incredible people?) Which is just to say that the "new" actors to Zuppa's process are very disciplined and talented artists who somehow get it. They just get it. Thank God they do, too, because when your working with people who don't it adds a whole lot more work to an already intensive work process.

So just what is this work what takes me away from my beloved Aviary for so long? How can we have so much to do when we don't even have a scenario related to our play yet? I am so glad you asked! The bible of our little group is a book of

Flaminio Scala's collection of original commedia dell'arte scenarios

. These scenarios provide very little information in the way of dialogue or explanation. They begin with a character breakdown such as you would see at the beginning of any published play, but with no character descriptions as such, since the characters they they would be known by their type to the original actors. Then there is a paragraph or two about "the argument," which describes a little about back history and relationships, though generally not reaching much farther back than a month or so. Finally, there is the scenario itself, which is divided into paragraphs titled after the character or characters concerned in the central action of each. The scenario merely describes the action of the "scene," and provides no explanation as to specific actions of characters or motivations for such, so there's much to be interpreted (including the extensive use of pronouns: does "he" refer to Pantalone or Arlechino this time?). The scenarios don't even say "the two fail to understand one another because _______." They say, "they speak at cross-purposes."

So David will begin by assigning parts (in our case, occasionally assigning two parts to one actor, unconcerned with the supposed sex of the character), then he will read the scenario a few lines at a time, and we actors will fulfill its demands as he reads, rather like the theatre sports game "Typist Narrator." In this round, there's typically very little interpretation, and we can speak whatever dialogue helps us understand the action. The point is to absorb the scenario. After once through, we try again, and again, until we can run through the thing without narration. Then David gets us to run it more and more efficiently, giving us only five minutes to fulfill all the actions, then three, then one. This gets us centered on the action, and away from flourishes and embellishments that may have snuck in after several runs.

Then it gets difficult.

One of the distinctive features of traditional commedia dell'arte is very specific, very full physical characterizations. (This was part of the benefit of working with the students last week on creating grand characters for busking.) One part of effectively using such characterizations is learning to use one's body to communicate as specifically as one might with words. The scenarios lend themselves to this approach in the way they were recorded: no dialogue, only action. The trick, then, is to train oneself to speak with the body as significantly as with words. After learning and stream-lining the scenario, then, we begin on several challenges:

  • Three-Word Phrases - The actors can only speak two-to-three words at a time, and must shave down their free dialogue to what's essential (not to mention learn to really dialogue in order to create more opportunities for each other to use another two or three words).
  • One-Word Dialogue - The actors can only speak one word at a time, which drives them to use their physical life to imbue that word with as much specific meaning as possible. I.e., saying love comes to mean love that wrenches me in confusing directions whilst lifting my heart into my mouth.
  • One-Word/One-Gesture Unification - Closely related to many impulse-passing exercises we warm-up with, this challenge is perhaps the most challenging (well: for me, anyway). The idea is that a scene is about passing energy back and forth, and to do so with as much commitment as possible. This is the challenge that gets us closest to the traditional style of performance. One actor begins it, with his or her body, creating a continuous motion that communicates his or her need until he or she passes it off to the scene partner with a single word punctuating the end of the motion. THEN the actor must suspend in that pose until his or her scene partner passes the changed impulse back in the same manner. (It feels very unnatural to western actors trained in "naturalism," but really it's just a different rhythm to applied to the same concept of unification.)
  • Dance Through - After One-Word/Gesture, this one is typically a relief. Plus, it frees actors to make different, less-obvious choices with their characters and actions. This challenge allows NO language, only physical action, to communicate the story. Music is played throughout (we used Strauss waltzes, but I've enjoyed this with mixes of different types of music as well), and the actors are encouraged to allow the music to inform the manner in which they play the scene. Not only does this relax the actors into using physical choices to communicate, but it helps strip away physical "language," those gestures that have agreed-upon definitions, such as the thumbs-up or flipping someone the bird.

As you might imagine, after going through all these different versions of a scenario, one learns it pretty well. To keep things fresh, we often switch roles around somewhere in all this, so everyone pays very close attention to everyone else's scenes. In this way, we actors really learn the scenario, and not just "our part" in it. (...B.S., B.S., my scene with Arlechino, B.S., B.S., ...) As you may also imagine, this work helps us learn what to expect from one another in general, our strengths and enthusiasms, and builds tremendous ensemble mentality. We also work, amidst all this, on developing an instinct for the "comic three;" not just as a comedy rule, but as a method of tracking an improvisation and patterning the rhythm of interaction. A joke between two people generally has two developing beats and a punchline. If an action repeats, it does so in segments of three(s). And when acting with our scene partner, we receive his or her impulse, suspend and process it a beat, then send it right back out again. Threes are helpful.

I have the benefit or having seen how impressive the results of this groundwork can be. It helps to create a show completely unique and rewarding to a western (and I believe any) audience, and allows us to get very comfortable with that strange crisis of the moment on stage that improvised shows create: What will happen next? The audience doesn't know because we don't specifically know. It's all life. Through this work, however, we know where we are when we float in that uncertainty. Next week we begin developing the scenario with Steve, and we begin that period of rampant change and uncertainty, when sometimes all one wants is for someone else to make a decision and write us a pretty little script. Together, however, we will find the courage to not know what the hell we're doing.

ZdG Busking Workshop Day Five: Nature Abhors a Doormat

Okay. I'm reading my own title, and I'm struck by how insane this idea was. Let's get a group of mixed-experience, barely formed personalities together and take just six short days to equip them with the skills necessary to perform improvised scenarios at a public event. Then let's just plunge them into said event, a trial by fire, if you will. Six days should be a enough, right? To train them from the ground up, have them create wholly original characters and develop them all into a scenario, right? Oh, and hey, since that's so simple, LET'S DO IT IN THE FIRST WEEK OF THEIR RETURN TO/ENTRANCE INTO UNIVERSITY.

I may have reached my own panic stage of this process. Hence the somewhat difficult title of this post, and my own use of logic in analyzing the details of this workshop. Silly Jeff: Logic has no place in the theatre.

You're probably thinking of "doormat" in terms of the standard allegory or personification--a person who allows themselves to be walked all over. Indeed, nature probably does abhor such people. (Can't be sure [Nature and I haven't been on speaking terms ever since she made me 5' 8 3/4"], but I'm pretty sure Darwin will back me up on this [Darwin! Represent! What what!].) However, I actually mean it in the sense of a metaphor taught to me early in my own college experience. I believe it was my freshman-year acting teacher, Mr. Hopper . . . though as someone awfully prone to axioms he gets most simple lessons ascribed to him . . . who advised us, "When you come to rehearsal, wipe your feet at the door." He wasn't simply advising fastidious tidiness, but a different respect of the space. You're there to work, and whatever emotional turmoil your day may have consisted of, it shouldn't interfere.

However. That's a lesson in professionalism, and theatre has the interesting distinction of basing its business upon rather un-"business-like" behavior. Theatre is a study of nature, specifically human nature. I don't believe a true distinction can be drawn between how we feel in our lives and how we feel in our work. We can compartmentalize all we like--we can be

damn good

at it--but the truth of the matter is that we are who we are, as ever-changing and inconvenient as that may be. An artist learns to use it, to appreciate it for what it is, and maybe even engage it rather than try to shut it away.

Last night one of our actors surprised us. We were walking about the room in our burgeoning characters for La Festa Italiana, in a sort of guided exercise in which Dave talks the actors through exploring specific physical and emotional qualities in their characters. It came to a stage in which the characters were to begin interacting with one another, and we tried to emphasize the need for an intention, a want that can only be fulfilled by other people (this is key to successful walk-about characters in a busking performance). One actor was adamant about refusing contact--it had clearly become their intention to avoid. In the discussion afterward we spent some time discussing helpful and difficult aspects of character, and in so doing we came to the isolated actor. I was about to explain how it is less helpful to make a character who has no reason to be out in public for this venue, when they explained that a relative had just been diagnosed with cancer and painfully disintegrated into weeping.

Whoops.

So there we are, standing in a circle, as this poor student weeps. The actors on either side reach around them for the supportive, non-suffocating hug, and I sort of lose my sense of reality for a moment. I've had students lose control in class before, but never one so mature and with such a personal reason. At some point, seemingly hours later, I approach the actor and get eye contact to say that if they want to step out for a minute that's okay. They do, and we say a few words to wrap up that phase of the session before giving everyone a break. As is to be expected, several people are affected--and some very deeply--by the emotion, and it takes us a while to get back to the workshop. But we do. And we get back on the plan, after a quick, spontaneous game of

catch to lead back in. The upset actor even eventually rejoins to observe and re-involves themselves at the end.

We have a day off now, during which time we've given them plenty to think about. At the end of class we divided them into their respective families, and asked them to come back on Sunday with a costume, a prop and a piece of music that expressed their characters. Our workshop Sunday will be the day before the performance, and we'll have five hours with them all to get them ready. We have a lot to get done yet. But they'll come with everything they have, and that will get us through.

ZdG Busking Workshop Day Two: Accepting and Building

One of the axioms of good (or as my sophomore-year acting teacher would have preferred: "helpful") improvisation is to always accept and build on ideas your scene partner(s) put(s) forth. This is encapsulated in the phrase, "Yes, and... ," the idea being that one's response to something he or she is given should take this form. "Yes" I accept what you have established, "and" in addition I can contribute _________ to it. If both players can maintain this pattern, this energy, the scene will do a lot of work of carrying itself, and there will be less chance of the dreaded waffle. (I love self publishing; maybe there are other contexts within which I could use the phrase "dreaded waffle," but I can't think of any outside of cookbooks at present.) "Waffling" is when a scene sort of putters out, or sits still, spinning its wheels, and this is more often than not the result of "blocking."

Stick with me here. Just think of the after-show parties you'll be able to dominate with the finer points of theatrical jargon.

"Blocking" in conventional theatre refers to established gross movements around the stage. On this line, cross to the other side, etc. "Blocking" in improvisational theatre (in which there is generally very little of the previous definition) is when someone negates or "blocks" another's suggestion on stage.

"Geez, this sure is a real swell clambake."

"Yeah, or it would be, if it weren't actually a weenie roast, owing to the fact that clams are completely non indigenous for at least 100 miles in every direction."

Ouch. Not the most conducive to building a scene, not to mention trust between scene partners. This is one of the many axioms of improvisation we are attempting to impart and demonstrate to our students at Marywood. It's harder than it sounds, believe me. Nothing demonstrates this difficulty better than trying to collaborate to plan a class. Thus far, our planning sessions have taken at least as long as each class in combined discussion time, and a lot of it is owing to three guys (now four, with David Zarko cogent again [oh Heather, how I miss thy estrogenital influence]) all trying to get their ideas and priorities in. It's a good friction, the kind that makes better product, but dang: sometimes I wish we could just take thirty minutes to agree on a sequence of exercises and then go to lunch.

Last night's workshop was alternatively uplifting and frustrating for me. Uplifting because the students (Geoff and I are on a mission to keep one another from referring to these adults as "kids") are taking to the lessons so wonderfully, and listening

fiercely

. Even those who seemed less than engaged yesterday were fully involved last night. Frustrating, too, because I want more time with them, and that makes me impatient, which makes me feel less like collaborating with my fellow instructors and more like taking charge.

Fortunately, this less-than-helpful, semi-panic state was kept well in check last night by Dave running a great deal of the workshop. It was very game-intensive. In fact, the first half was effectively dominated by warm-up and games. Dave abandoned his Maestro persona for this class, and no one seemed to particularly notice, save for one question at the start: What's your real name?

After the games and a break, we came back in with a warm-up game, and reviewed the improvisation axioms we had agreed upon, simply stating them before trying them out. We had some discussion about this not being ideal, this terribly brief lecture, but given our time constraints it seemed the most effective way. So here's what we recommended to the students:

  • Accept and build ("Yes, and...")
  • Listen actively, responsively
  • Be as specific as possible
  • It's better to make an obvious and specific choice than a clever one
  • Make the other person look good
  • Establish a relationship with your scene partner(s)
  • When in doubt, make a physical choice
  • Rhythm is important, but allow yourself too the time to really take in what has been given you

From there we shook out, and began the game Freeze, with the adjustment that the audience stood in a circle around the players. It was thought this would be an interesting segue way into the kind of environmental performance they may be engaging in on Monday, and it kept people from getting drowsy whilst sitting. We played three rounds, with periods of groups observation--first from the players, then observers--in between. In the final round I began "freezing" pairs to give them adjustment and then asking them to continue, which worked better than I had anticipated. "Freeze. Specify your relationship. Go!" This was a largely successful period of improvisation, but we need to step up the challenges today.

From there we moved on to working on animal states, guided by Dave. They took to this well, but with some breaking of character. I attribute this to shyness about the strangeness of the exercise and the lateness of the hour, and we didn't become strict about it. Once again, an exercise that could have received scorn from people who felt silly or manipulated actually seemed to give them a better sense of effective tools incorporated in it. It really is an incredible group, and I don't relish the thought of having to choose amongst them for casting. But we're a ways off from that yet (a whole five days).

We left off with a homework assignment: to observe a stranger based on the character-building guidelines we had established thus far and bring him or her in to the workshop in some form for next class. I'm excited to see what they come up with. It's going to get very risky and challenging for them from here on out. Tonight we announce that they must choose before next class whether or not they wish to continue, to perform at the Festa and be eligible for

Prohibitive Standards

' cast. Thursday they will return for warm-up if they're uncertain, but largely we'll know who we've got overnight. Tonight's class marks the end of a certain period of relaxation, and the beginning of a certain period of creation.

Gull(ability)

I became very interested in philosophy in my early twenties. It was around a time when I was just figuring out most of my priorities in my work and life in general, and it helped that I (a Unitarian Universalist) was freshly in love with a girl who had some very strong, specific ideas about life, the universe and everything. One wishes to rise to such specificity, after all. So I began reaching out--in the inimitable U.U. fashion--for any and everything around me related to philosophy. I rapidly began leaning eastward, based on a completely non-substance-abused altered state I found myself in one day. Here's a short list of some of the books I explored as a part of this process:

  • The Case for Christ
  • A Grief Observed
  • The Celestine Prophecy
  • Hero with A Thousand Faces
  • Zen and the Art of Motorcycle Maintenance
  • Way of the Peaceful Warrior
  • The Tao of Pooh
  • Tao Te Ching
  • The Analects
  • The Art of War
  • Chuang Tzu
  • Siddhartha
  • The Prophet

I came to find a lot of personal truth in Taoism, such as I understood it, and incorporated it into my core philosophy of Unitarian Universalism. (Let's not get into religion here; pretend we're at the Thanksgiving dinner table.) One's spiritual and philosophical journey continues, etc., etc. Being a U.U., I find people with answers a little silly. People with answers often find this frustrating. I suppose this is part of the motivation behind all these books written about the way we should all be living. Sure, there's a selfless hero's quest to such a contribution to the history of literature; every self-help author has had some profound sip from the fountain of Truth and returns to his or her humble hometown to share the wealth, like a mama bird, regurgitating into her young, blind ones' beaks. But let's face it, too: No matter how ecumenical one is, writing a treatise on what one believes is at least a little about saying, "I know something you don't."

Written apparently in a similar spirit is the famed book Jonathan Livingston Seagull, by Richard Bach. I'll admit two things: I haven't read the book, and I can't get a terribly clear picture of the author's intention in writing it. It seems, however, to have been embraced by anarchic Christianity as a really good metaphor for how a life should be lived, and by all accounts (no: still haven't read it) there are some good reasons for this identification.

Last night I attended Kinesis Dance Project's presentation of Gull(ability), a work-in-progress sort of thing in its first stages. The dance featured Friend Patrick and Friend Melissa (who is also Kinesis' founder/choreographer/artistic director) along with three other dancers, and was squoze (is SO a word) into the Manhattan Theatre Source stage, which itself was further reduced in spacial capacity by a proscenium demi-arch, presumably built for this weekend's premier there. True to my college habits, I read up on the various notes and critiques of Jonathan Livingston Seagull prior to attending, in order to better appreciate whatever parallels Friend Melissa might draw. This was probably a dumb idea on my part.

I forgot two things. Firstly, Melissa tends to treat her inspiration for shows as just that, making her product unlimited by any artificial allegiance to identifiable details from the source. There were people emulating seagulls, and there was the dissatisfaction in an individual for the given circumstances of her life, but from there it took off into explorations and free-verse in the form of dance. And therein is my second neglected fact: It is a dance. I forgot that my best mental state for watching dance is one of extreme receptivity--a relaxed mind taking in waves, rather than an analytical one struggling to make sense of it all. That difference of mental state makes all the difference between an evening of sublimity or one of frustration. I found the sublimity, but wasted a lot of time sputtering about in the detritus of logic and analysis.

And so maybe too there was a third neglection (is SO a word) (the three thing just never gets old for me, do it?). The Taoists are big on being receptive. It's sort of their whole thing, really (see 7/16/07 for a brief reference to my take on this), and part of the appeal of the philosophy for yours truly is the way in which it reminds me how valid and valuable that approach can be, in any experience. I neglect my self-learned lessons sometimes, to my and my friends' and coworkers' disadvantage.

Gull(ability) doesn't seem to be interested in telling a story per se; at this stage, it is much more an alternately humorous and existential expose into the neuroses of four seagulls, and the aspirations to nonconformity of one. This does not sound entertaining, I confess, but in the hands (and feet [and legs]) of Melissa Riker and her crew of uninhibited dancers it achieves out-loud laughter. They do not seek to impersonate seagulls, or even to embody them (a term I hate seeing the generic use of in artistic circles). Rather they interpret seagulls in movement and shape into human forms, each one a little characteristic of the individual dancer, which is nice, seeing as how that's most likely a distinction animals make amongst members of their own species. A particularly memorable sequence involved a series of tableau in which the dances all came together to form the shape of a single seagull from different perspectives, weight-sharing and flat-out climbing atop one another to create wings. The entire performance was infused with this sort of child-like joy, which we can safely state is a trademark of Melissa's choreography to date.

In contrast to that joy, Gull(ability) also contained some movement that began humorously, but through repetition became almost disheartening. The dancers would haul their left legs up and down, or perform a brief, formal series of pelvic twitches with glassy stares, and hysterical laughter was elicited repeatedly by the latter. As the piece went on, however, it became clear these twitches were unthinking, unfeeling impulses--compulsive--and something about them seemed empty and sad. This, interspersed as it was with "solos" in which each gull came on stage with a bundle of seemingly precious items and made a nest out of them somewhere on stage or in the audience, suggested to me only after the performance the hollowness of the pursuit of a material life.

Then again, maybe it was just a comment on conservationism?

In terms of what I'd like to see this piece progress with (and Melissa asked for feedback, so stop judging me to be judgmental), of course I'd hate to see any of Melissa's patented sense of humor leave, and the sound design by Benjamin Oyzon was beautifully layered. I would like to see a more succinct narrative of our seagulls' personal quirks. Or perhaps an expanded view of who they are, as seagulls (a sentence I never would have guessed I'd one day write). I felt it needed to go one way or the other, or else let their nesting build toward something, otherwise it becomes (at least in form) too predictable to me. But this is an actor talking. I'm always trying to make it about story.

When very often, it's better just to not act, and let the moment be what it wants to be.