Browsing by Subject "Performance studies"

In this dissertation, I present the ways in which architecture was used to perform citizenship in post-colonial Singapore from 1965-2015. During the first fifty years of independence, architects, alongside other artists and activists, contested the restrictions and exclusions of de facto and de iure citizenship through alternative proposals for the urban built environment. I make the case for an alternative architectural history based on those buildings which are excluded from the canon by virtue of their being unbuilt and rejected projects. Through archival research and interviews, I provide an historical narrative and visual analysis of these alternative proposals for architecture and politics. I argue for an understanding of both citizenship and architecture’s agency as performative. I begin with the Singapore Planning and Urban Research (SPUR) Group’s proposals and continue with examples its co-leaders’—Tay Kheng Soon and William Lim—alternative unbuilt projects. The rejection of these architectural projects by the state reveals the rejection of the postcolonial social democratic politics on which they were based. This evidence demonstrates the continuity between British colonial control and one-party planning. I conclude that these architects were the forefront of envisioning and advocating for an alternative democratic ideal. Their contributions paved the way for visual and performing artists as well as civil society organizations to continue contesting the state’s oppressive politics.

"Black Sacred Breath: Historicity, Performance and the Aesthetics of BlackPentecostalism" considers are the aesthetic practices found in BlackPentecostalism, a multiracial, multi-class, multi-national Christian sect that began in Los Angeles, California in 1906 to argue that the aesthetic practices are the condition of possibility for a performative assessment and antiphonal criticism of normative theology and philosophy. Indeed, the history of these performances is an atheological-aphilosophical project, produced against the grain of liberal logics of subjectivity. By showing that theology and philosophy were abstractions of thought that produced the conceptual body as the target of racialization, the atheological-aphilosophical couplet indexes modes of intellectual practice that engulf and exceed such reductivism. BlackPentecostalism is a social, musical, intellectual form of new life, predicated upon the necessity of ongoing new beginnings. The religious practices I analyze produce a range of common sensual experiences: of "shouting" as dance; "testimony" and "tarry service" as song and praise noise; "whooping" (ecstatic, eclipsed breath) that occurs in praying and preaching; as well as, finally, "speaking in tongues." I ultimately argue that these aesthetic practices and sensual experiences are not only important objects of study for those interested in alternative modes of social organization, but they also yield a general hermeneutics, a methodology for reading culture.

During the antebellum era, both clergy and scholars alike levied incessant injunctions against loud singing and frenzied dancing in religion and popular culture. Calling for the relinquishment of these sensual spiritual experiences, I argue that these framing injunctions led to a condition where BlackPentecostal aesthetics, even in the much later institutional Black Studies, were and are thought as excessive performances. "Black Sacred Breath" investigates how discourses that emerged within the cauldron of spatiotemporal triangular trades in coffee, tea, sugar and human flesh of Transatlantic slavery necessitated a theology and philosophy of race, and consequently, the racializing of aesthetic practices. Over and against this discursive theology-philosophy were the performance practices of BlackPentecostalism, an atheology-aphilosophy. These sensual experiences were not merely performed through duress but were the instantiation and sign of love, of life. As love and life, these performative dances, songs, noises and tongues illustrate how enjoyment, desire and joy are important for the historicity - the theory of history found in these practices - that antiphonally speaks back against aversion, embarrassment and abandonment, against the debasement and denigration of blackness. Fundamentally, "Black Sacred Breath" is about the possibility for Black Study (as opposed to and differentiated from university institutional Black Studies), about the capacity for aesthetic practices typically deemed excessive can be constitutive, can provide new models for collective intellectual practice.

"Corporeal Resurfacings: Faustin Linyekula, Nick Cave and Thornton Dial," examines art and performance works by three contemporary black artists. My dissertation is opened by the analytic of black female flesh provided by Hortense Spillers in her monumental essay, "Mama's Baby, Papa's Maybe: An American Grammar Book." Drawing on Spillers, I argue that it is not the black female body but the material persistence and force of that body, expressed through the flesh, that needs to be theorized and resituated directly with respect to current discourses that take up black ontology, black subjectivity and black aesthetics. I expand Spillers' conclusions to an analysis of how the materiality of this flesh continues to structure, organize and inflect contemporary aesthetic interventions and performances of blackness in the present. The five chapters that comprise the dissertation map a specific set of problems that emerge from a tangled web of gender, race and performance. I argue that black female flesh, forged through desire and violence, objection and subjectivity, becomes the ground for and the space through which black masculinity is fashioned and articulated as open, variable, and contested within artistic practices.

Examining the work of these artists, I identify a set of practices that channel this neglected black flesh as a site of aesthetic reclamation and recovery. Focusing on the art of collage and assemblage and its techniques of cutting, pasting, quoting and tearing I demonstrate how black identity is always assembled identity. Moreover, I demonstrate how artistic assemblage makes visible the dense and immeasurable compressions of race, gender and sexuality that have accumulated over time. I argue that these practices offer us unique opportunities to inhabit this flesh. The dissertation expands upon connections between visibility, solidarity, materiality and femininity, bringing them to light for a critical discussion of the unique expressions and co-productions of blackness and sexuality in the fields of visual art and performance. I draw upon thinkers who help me think about the material status of black female flesh and its reproductive value. The project aligns itself with current black scholarly work that treats not simply black subjectivity but blackness itself as central to an understanding of a history of devaluation that subtends the historical construction of modern subjectivity. I theorize how the degraded materiality of blackness, linked to the violent rupturing of black flesh, indexes a deeper history of devaluation that becomes the very condition for and means of qualifying and substantiating our definitions of subjectivity and personhood. I conclude by tracing an aesthetic community or aesthetic sociality grounded in the recovered, lost materiality of Spillers' ungendered black female flesh, a community that I argue, may be glimpsed through particular instantiations of the flesh in art and performance.

I rely on literary and performative investigations around home and comfort to reflect on how artists who identify as genderqueer, femme, or non-conforming (acknowledged as Queer, Transgender, and Non-binary identifying people or QTNs) establish relationships that encourage ethical practices in their performance communities. This project explores the multidimensional lives and art of living Black QTN dancers, choreographers, and movement artists in the Southern U.S. who I had the joy of working with from 2020-2021, and who continue to generate technologies of place-makings. Through the process of making literal and figurative space with others, I speculate on how caretaking practices among dancing QTNs develop values predicated on Black feminisms. This is in an effort to realize how much space the Black QTN voices may take up in progressive narratives of inclusivity and what that space may do to the way dance is produced. Following a process towards performance, this paper recognizes the metonymic power of site-specific dance performance and the transport of Blackness. Instead of considering the stage or place of dance as neutral, I posit that if people are there it will never be neutral and as such, we have to find ways to make brave spaces instead of safe ones. In doing so, I ask what kind of spaces do Black femmes move towards when our art is in conversation? What are the processes currently converging to prepare a space for us?