“Yet it was precisely in his character … to invest all his loyalty and energy in magic: at first the approved magic of established religion; later the witchwork of poetry and sun worship; finally the black mass of violence” -Geoffrey Wolf, Author of Black Sun: The Brief Transit and Violent Eclipse of Harry Crosby

Harry Crosby – self indulgent socialite, tortured poet, wealthy mystic …. a playboy who lived his life with reckless abandon – was a man both adored and reviled. He has been described by some as “a representative figure of the so-called Lost Generation”, the bohemian 1920s.

A godson of J.P. Morgan Jr., Harry was a Harvard graduate and a decorated war veteran, who had left school to become an ambulance driver in France with his upper-crust chums during World War I. He ended up with the Croix de Guerre for valor and, after a few frustrating years back in Boston, fled to Paris for the rest of his short life. Married in 1922 to Mary Phelps Jacob, known as “Caresse”, they lived the “ultimate Bohemian lives as poets, artists, and patrons in Paris in the 1920’s. To every adventure their answer was always ‘yes’.” Harry once sent a telegram from Paris to his father, the quintessential sober, patriarch, which read, “Please sell $10,000 worth in stock. We intend to live a mad and extravagant life.”

While living and writing in Paris Harry Crosby founded The Black Sun Press, one of the “finest small presses of the twentieth century”.   In 1924, the Crosbys went public with their first book. The following year, they each published their first collections of verse. Harry commissioned Alastair – a “spectacularly camp” German creator of beautifully decadent and Gothic fantasies – to illustrate his second collection, Red Skeletons.  Soon they were issuing works by other writers, including Poe, James, Wilde, Joyce and D. H. Lawrence.

Color plate from Red Skeletons, by artist Alastair

On December 10, 1929, Harry was found in bed with a .25 caliber bullet hole in his right temple next to his mistress, the newly married Josephine Bigelow who had a matching hole in her left temple, in an apparent suicide pact. Harry’s toenails were painted red and strange symbols were tattooed between his shoulder blades and on the soles of his feet. A lover of dark mysteries to the last, he left no suicide note. London’s Daily Mirror speculated on psychological motives, while New York’s Daily News blamed poetry and passion: “Death itself had been the motive, others speculated, just as aspiring poet Harry’s life had been his greatest artwork.”

Coilhouse recently caught up with Erik Rodgers, founder of String and a Can Productions, and director of The Black Sun: The Life and Death of Harry Crosby, who provides his own insight into Harry Crosby’s strange, short life and speaks to what makes the man such a fascinating study.

Coilhouse: How did you come to decide Harry Crosby might make good material for a play – what it was about him or his life that inspired you, or what aspect of him you were hoping to shed more light on? How did you come across him to begin with?

Erik Rodgers: I actually came upon Caresse first, while developing a project on Salvador Dalí.  [My business partner] was intrigued by the idea of such an accomplished and independent female from that era, and started researching her life.   Of course as soon as she began reading about Caresse, she discovered Harry as well.  Their story captured her imagination, and she began relating to me some of the details as she read them. We both felt there was something vital and overlooked in their story, something that had been obscured by all the scandal and negative criticism.

Film courtesy of Syndicate of Human Image Traffickers

Storytelling is, among other things, the art of regulating the flow of information shared with an audience. Playwright Richard Foreman is a foremost master of this art, withholding much that makes our world familiar and meaningful.  In his plays, we are thrust into a room – perhaps suggestive of the human psyche – where information circulates without context, and language often appears to lose its capacity to bear information or even conjure words.  Characters inhabit situations and events transpire, but usually without the problem resolution endemic to most fiction.  Ultimately, we never know whether what we have witnessed is satirical, psychological, resolutely absurdist, or somehow all three concurrently.  Enduring such a bewildering circumstance, the audience is challenged to find or impose order and meaning – never knowing which they are doing.  As you may well imagine, this is not easy art.  It may leave the theatergoer uneasy – even queasy – amid buzzers, flashing lights, warped music, and the voice of un-reason.  One may even wonder whether it’s akin to what Jeremy Bentham said of natural rights: “nonsense upon stilts.”  If, however, the official tastemakers are to be believed, this is theatre operating at a high degree of abstraction, offering sly humor and curious insight into our social and inner worlds.

Richard Foreman’s Ontological-Hysteric Theater made its debut in 1968 – a year redolent with meaning for alternative culture – and his plays have been a mainstay of the weird and wonderful (and wise?) ever since.  He has written, directed, and designed more than fifty plays, received five “OBIE” (Off-Broadway) Awards for Best Play of the Year, the Literature Award from the American Academy and Institute of Arts and Letters, a Lifetime Achievement in the Theatre Award from the National Endowment for the Arts, the PEN Club Master American Dramatist Award, a MacArthur “Genius” Fellowship, was elected officer of the Order of Arts and Letters of France, and his direction of the 50^th anniversary production of The Threepenny Opera was nominated for both T.O.N.Y. and Grammy Awards.

Foreman directs at Tanglewood, 1968.

For nearly 20 years Foreman has launched his plays from a little theater on the grounds of the historic St. Mark’s Church-in-the-Bowery in New York City’s East Village.  For those of us for whom an annual trek to Foreman’s demented dimension provides regular respite from worlds we are otherwise doomed to inhabit, I bear bad news: this year’s play is slated to be his last.  And for those new to Foreman, or without the ability to see one of his plays in New York or when they tour Paris or Los Angeles or Berlin, there is good news: he will now be turning his prodigious talents exclusively to film making.

A blinkered guest in Foreman’s book, art, and technology engorged SOHO loft – one of the original lofts designed by George Maciunas – I feebly tossed feeble questions before the “Genius” himself.  Despite his telling me that he “didn’t like people,” Foreman was a good sport, ruminating on whether alternative- and counter-cultures have futures, the keys to a vital art scene and to becoming an artist, the meta-politics of theatre, and his mystical yearnings.  Alas, I still don’t understand why existentialists get out of bed in the morning.  The Syndicate of Human Image Traffickers maintained surveillance (see above) and the remainder was captured by my electro-ear (see below).

COILHOUSE: What first brought you to lower Manhattan?
RICHARD FOREMAN: I moved to lower Manhattan because, in the middle 1960s, I got friendly with Jonas Mekas, who was head of the underground film movement, and a close friend of his was George Maciunas, who was the head of Fluxus.  At a certain point, George made his art setting up artists’ coops.  It was totally illegal.  I was coming down all the time to look at underground films.  At one point, I told George that I was ready to take the risk and move downtown, and he got ten people to buy a building together.  Starving artists did all the work of converting the manufacturing lofts into living lofts.  I was going to films Jonas was showing all the time and, at one point, I dared to tell him that I was writing plays. I showed him a play. He allowed me to show it at his theater when the fire department closed it after they said that he didn’t have a proper license to show films, since it was a play.

Photo via Real Time Arts.

Photo by Sean Williams, 2005 production.

Why don’t ALL puppeteers wear monocles and do acrobatics while performing? That was my first thought while watching Redmoon Theater’s latest marvel, The Cabinet. As the show begins, the audience is faced with a wall sized wooden cabinet, its face riddled with oddly shaped drawers and compartments. Suddenly, a door slams open and gloved hands slide a gramophone out from behind a curtain. More doors open to reveal a darkened stage. Then, as if through the hissing and static of an ancient recording, the voice of the protagonist begins to tell his tale, the story of an unwittingly murderous somnambulist.

Photo by Ryan Bourque, 2010 production.

Coilhouse being what it is, I have the feeling that at least a few of you are already familiar with The Cabinet of Dr. Caligari, the 1919 silent film that inspired Redmoon’s production. It is a story with as many layers as a matryoshka doll, but on the surface, it tells the tale of a hapless somnambulist (Cesare) who falls into the clutches of a nefarious doctor (Dr. Caligari) who uses the young man as a pawn in his murderous schemes. Ultimately, we discover that the story we have just been told was the delusion of a man in an asylum, trapped within his own mind– a dream within a dream.

Photo by Sean Williams, 2005 production.

Film courtesy of Syndicate of Human Image Traffickers.

Many of us across the Coilhouse nation dream of becoming full-time artists, and some of us actually become so, but few follow our vision as fearlessly as Jack Terricloth.  Jack never learned any marketable skill like speed typing or graphic design or computer programming.  He’s never had a “Plan B” of any kind whatsoever.  He just jumped out his window and – wooosh! – he started flying.  While most of us were in college, Jack was a full-time punk rocker. In fact, he never even bothered to graduate from high school. What would cause an abundantly gifted, middle class kid from a stable family to behave so recklessly? Why wasn’t he disciplined by a fear of falling through the social safety net?

While our current global economic bust forecloses conventional career options for many of us, it’s also an opportunity to change consumption patterns and general complicity with an economic order that is clearly unsustainable in the long run. Will the economic downturn lead more people to unconventional lives or will it make us ever more desperate to fit into the economic system? Will global recession be good news for the planet and for making art? Is this the best time to follow Timothy Leary’s advice: “Turn on, tune in, drop out”?  Likewise, as file sharing rings the death knell of the music industry, will we see less mass-orchestrated pop sensations? Will musicians be more inclined to self-expression and artistic exploration once they no longer have the temptation to sell out?

Jack on the beach in Spain. Photo courtesy of the World/Inferno.

I first met our man o’ cloth way back in 1991, while I was working at Reconstruction Records, an all-volunteer punk record store in New York’s East Village. Back then, Jack was a snot-nosed teenager living under an assumed name with more than assumed parents in suburban New Jersey and fronted the band, Sticks and Stones. With Jack at the helm, Sticks and Stones restlessly explored new musical terrain – hardcore, punk, goth, techno, pop – until 1995, when his bandmates told him that they would go no further.  Undeterred, Jack started the current cabaret revival by assembling the World/Inferno Friendship Society.  The World/Inferno has since also explored a smattering of Northern Soul, pop, klezmer, and African-American spirituals. Now, several albums and scores of tours later, the World/Inferno has embarked in a more ambitious direction. They have integrated theater into their live performance in a production titled: Addicted to Bad Ideas: Peter Lorre’s Twentieth Century. Doubtless, their tour will inspire some imitators, but there ain’t nothing like the real thing, baby.

Is it just me, or is today full of uncertainty and hormonal angst? It’s probably just me. I hope it’s just me. But surely, we could all still use a good laugh. Here’s an OBG (Oldie But Goodie) that never fails to bring on schadenfreude-laced tears of hysterical laughter:

Via Kevin, thanks. Click here to see the letter itself embiggened.

See also:

• Passive Aggressive Notes
• Fake APStylebook
• Apostrophe Abuse
• My Very Worst Date
• The “Blog” of “Unnecessary” Quotation Marks
• Texts From Last Night

Some excellent detective work by Ghoul Next Door has uncovered the origins of this 101-year-old photo. The stunning image was brought to our attention by guest blogger Angeliska, who writes, “I’ve become totally obsessed with this carte de visite depicting Maria Germanova of the Moscow Arts Theatre, costumed for her role [as the fairy] in Blue Bird. She is my perfect style icon, now and forever.”

Unfortunately, the photographs of the actors are all that remain of this 1908 premiere of Maeterlinck’s Blue Bird, produced by Stanislavsky. A descriptive play-by-play of the performance can be found in the 1920 book The Russian Theater Under the Revolution by Oliver Sayler (thanks, Google book search!), but all other images of this art noveau-inspired production have been lost to time, despite Sayler’s valiant attempts to preserve more for posterity, recounted in the book:

I asked Stanislavsky eagerly for photographs of scenes from “The Blue Bird” or else for the original designs of the scenic artist so that I might have them copied… the photographs, I was told, were not available – except those of the players themselves – for the originals had been made by Fischer, a German, and had been destroyed in the pogrom at the beginning of the war in 1914. And in the difficult times Russia has undergone since then, no others have been made. When I pressed my point and asked about the orignal designs, the firm, square but kindly face of my host carried a passing glance of embarassed modesty and then admitted that there were no designs. He had conceived them himself and had personally directed the artist, V. E. Yevgenoff, in the execution of the settings.

Yep, 1908 is definitely going to the top of my “If I Had a Time Machine” list. Craving more images after discovering Germanova’s fairy, I did a bit of searching on the Russian web and uncovered the images below (from an Ogonyok article about Blue Bird). After the jump, a full-body shot of Germanova looking like a pre-Raphaelite sorceress.

The Compagnie Philippe Genty is widely regarded to be one of the most accomplished and gutsy performing arts troupes currently working on the world stage. Their elaborate productions defy easy categorization, using a mixture of puppetry, mime and dance in conjunction with elaborate costuming and props. The narratives and meanings behind their productions are even more difficult to nail down; usually there’s no coherent, linear plot. Surreal, sometimes nightmarish vignettes play out like Freudian wet dreams:

(Via Whittles, thanks!)

Translating roughly from the French on their website, Philippe Gentry calls their story-building process one of free association.”The company is intent on exploring a visual language that reveals and plays upon conflicting aspects of human nature. When a scene takes place in the subconscious, following neither linear narrative nor the psychology of traditional characters, there are no hard and fast laws of causality. Instead, the performances resonate with our inner landscapes, provoking the emergence of these unspoken and insane hopes, these fears, these shames and desires… these shared, unlimited spaces.”

All that deep and somber explication aside, sometimes the troupe’s output is just downright hilarious:

Several more clips after the jump.

The “Golden Mean” snail car, a featured installation at the Fire Arts Festival this year. (Photo by Kim Sallaway.)

Heads up, Californians! The Crucible’s 9th annual Fire Arts Festival, “a spectacular open-air exhibition of astounding performances, fire sculpture and interactive art, lights up the sky at the Crucible’s new Fire Arts Arena in the freeway canyon lands of West Oakland.” Commencing this evening and running through Saturday the 18th, the festival is a full ten acres of installations, vendors, roving theatrics, circus arts, fire performers and aerialists.

For months now, Coilhouse co-editor Meredith Yayanos has been in meetings and rehearsals, preparing for this epic event. She’s a key player in The Rootabaga Opera, the featured musical performance at the festival this year. Composed by Mer’s good friend Dan Cantrell, the massive scale, multi-disciplinary work features dancers, acrobats, 20-foot high shadow puppet projections, pyrotechnics, a chamber orchestra and an Eastern European-influenced women’s choir. The whimsical narrative is based on noted American poet Carl Sandburg’s cherished early 20th century folk tales, The Rootabaga Stories.

A few of the Rootabaga Opera shadow puppets by Mark Bulwinkle. They’ll be projected onto a towering scrim and lit by arc welders.

Other featured music performances will include Poor Man’s Whiskey, BlacKMahal, Lucero, and last but certainly not least, Mer’s longtime chum and collaborator, Amanda Fucking Palmer. Mer actually postponed her move to Middle Earth, NZ specifically to participate in this event. She says “I haven’t been so proud or so glad about a music project in a very long time. I’m hoping to see a lot of our readers there!” Rumor has it she’ll be bringing her penny farthing and her Stroh along, too.

After the jump, some more related videos and images, and a long, illustrious list of artists contributing their large scale installations to the massive fundraising event.

Hey, can we all pool our resources and send fresh bouquets of snapdragons n’ dafferdillies to British ballet choreographer Frederick Ashton every day for the rest of his life? Seriously:

Piggy pas de deux! Jemima Puddle-Duck on pointe!

Must. Stop. Squealing.

The original film version of Tales of Beatrix Potter, shot in 1971, has twice been staged by the Royal Ballet, once in 1992, and more recently in 2007. The score –arranged and composed by John Lanchbery– delightfully interweaves melodies from old vaudeville ditties with more classical forms. The masks, costumes and production design are all so squee-inducingly adorable as to border on the demented. But it’s the incredible range of expression and dynamicism of Ashton’s choreography that brings beloved characters like Mrs. Tiggy-Winkle, Squirrel Nutkin and Hunca Munca so vibrantly to life. I’d give just about anything to see a production of this at the Royal Opera House. Here’s hoping it comes back sooner than later! Meantime, there are tons of clips to watch online, and a DVD to buy.

• The Tale of Two Bad Mice (2007)
  
• Jemima Puddle-Duck (2007)
• Jemima Puddle-Duck and Pigs (1971)
• Mrs Tiggy-Winkle (1971) Role performed by Ashton himself.
• Jeremy Fisher (1971)
• Squirrel Nutkin (2007)
• The Grand Finale!

(Still squealing. Can’t be helped.)

Photographer unknown.

Pina Bausch died on Tuesday, aged 68, less than a week after being diagnosed with cancer. Dozens of eloquent and heartfelt obituaries honoring the Queen of Tantztheater and her incalculable influence on modern dance are going up all over the web. Mark Brown’s eulogy over at The Scotsman contains some especially incisive remarks:

She was one of a select few modern artists – such as James Joyce, Pablo Picasso, Ingmar Bergman and Samuel Beckett – whose work can be truly described, in the most profound sense, as transcendental.

Bausch’s immense influence extended – and will continue to extend – far beyond her fellow dance and theatre makers, into film making and the visual arts. She was described so often as a “revolutionary artist” that the term became almost a platitude. Yet there is no other phrase which quite captures the impact of her deeply intelligent, humane, fearless and iconoclastic aesthetic.

Hell to the yes. It’s very rare to find an artist (in any medium) who strikes such a perfect balance of craft, grit, and grace; laughter, tears and squirminess. That lame fucking “Pornography of Pain” label bestowed derisively upon Bausch by the New Yorker years ago may have stuck, but considering the emotional commitment and complexity of her work, it just doesn’t ring true.

Photo via the AFP.

Obviously, I’m no expert, but based purely off my own intuitive response to her stage and screen work, I’d call Bausch’s vision one of compassionate absurdity. Life and death, male and female, joy and grief, discipline and abandon are all presented with courageous honesty. She didn’t just break down boundaries between the mediums of theater, dance and film; she challenged our perceptions of performance itself.  Stanford lecturer Janice Ross nails it:

In a Pina Bausch dance, the invisible divide between the real person and the stage character seems to collapse so that one often has the sense of watching barely mediated real life events. This isn’t art rendered as life so much as living rendered as art.

I’m not sure if it’s a blessing or a shame that Bausch died when she was still so actively, splendidly creative. What a tremendous gift that she was ever here at all! In her honor, I’ve added “Revolutionary” to the list of Coilhouse category tags. Long may her dance live on.

Funereal excerpt from Wuppertal’s Die Klage der Kaiserin.

Several more clips after the jump.