Posts Tagged ‘William Kentridge’
October 6, 2015 | by Anna Heyward
William Kentridge’s elaborate danse macabre.
Dance has always been aware of death: it lingers just off to the side of the stage, waiting for the performance to end. William Dunbar’s 1508 poem “Lament for the Makers” describes two “state[s] of man”: “Now dansand mirry, now like to die.” In other words, you’re either dancing or dead. Death in the poem is personified as a sort of efficient businessman, doing his best to knock people out of the dance. The more familiar character of Death—the cloaked, scythe-bearing skeleton who fulfills his duties like an overworked godly employee—was around even before Dunbar, an invention of the medieval period, which remains the most productive time in human history for imagining deathly personifications. People then seemed less resistant to death than they are now, perhaps because the threat was omnipresent: one could die from the plague, childbirth, decapitation, infection, or even of indigestion, as Martin of Aragon did at a feast in 1410.
The danse macabre, or death dance, another medieval invention, was an allegorical way of resisting as well as respecting the force of death. It comprises a chain of dancers, some living and others skeletons, moving together toward a grave—death being the equalizing force that brings all of us together, finally. Some more modern dances, like the tarantella, present themselves as assertions of survival, proving that one is still alive despite mortal injury. When we dance, the thinking goes, we are at the most alive we can be. Likewise, when we stop dancing, we die. Read More »
July 11, 2012 | by Liz Brown
Michelangelo Antonioni was not happy with the grass. This was the summer of 1966, and London was experiencing an extreme drought. The director had shot the pivotal scene in Blow-Up where David Hemmings photographs an unconsenting Vanessa Redgrave and her lover, and maybe, or maybe not, a murder at Maryon Park. But the grass looked terrible, scraggy and yellow, so Antonioni had the crew spray-paint it green, and then shot the whole sequence again.
Antonioni would’ve approved of the grass in Kassel, though. It was incredibly green, food-coloring green. The leaves, too. The city, at the northern tip of the province of Hesse, in the middle of Germany, is known for having been nearly obliterated by Allied bombs in World War II and for Documenta, the hundred-day international exhibition of 150 contemporary artists that takes place every five years. I was there with my girlfriend, Liza, for the event's thirteenth incarnation, but at some point, everyone I met would mention the destruction—whether to explain the city’s history of manufacturing weapons or the blocky postwar architecture.
The painter and professor Arnold Bode organized the first Documenta in 1955 in order to exhibit publicly the “degenerate” art that had been banned under the Third Reich. The work of prewar and wartime modernism was displayed in the ruins of the Fridericianum Museum, not just as an act of recovery but of testimony, too. This year, the director is Carolyn Christov-Bakargiev, and the exhibition spread beyond the renovated Fridericianum to the main square, the train station, the Brothers Grimm Museum, the sprawling Karslaue Park, and more. There were paintings, installations, films, performances, lectures, seminars, and, as described in the press packet, “periodic activity.” I was there for three days, which is enough time to realize how little time that is, especially since this year Documenta extends beyond Kassel to Alexandria, Cairo, and Kabul, where ruins, recovery, and testimony are not distant concepts.