Two Influences

I was 24 years old when it happened. It was a gorgeous day -- I mean really, really beautiful. The kind of advanced autumn day that is both bright and slightly cool and, once I thought I was relatively safe and had let someone know that, I sat in Central Park and watched the people go by. It was a fairly surreal thing to do but, then again, even the most common of things felt strange that day. I sat on a park bench just east of Sheep Meadow and watched as dozens of people in suits and carrying briefcases walked north through the park, no one particularly rushing, most people seeming slightly dazed, or even simply surprised, like me, that it should be such a beautiful day. This was before the twin towers actually fell down, you understand. That hadn't even occurred to me as a remote possibility.

Of course I can't say for certain, but I'd wager that any artist living in and around New York City on September 11, 2001, has lingering effects in his or her work thereafter. You wouldn't have to actively explore the issues or circumstances, or even the relevant emotions, to exhibit this influence. No, I see it coming out in myriad little ways too, without our even trying. Of course, many do try. Friend Kate often did in her work with Kirkos, but particularly in the last full-length piece she created with them/us, Requiem. Directly or indirectly, we all had a profound personal experience, and we all keep returning to it in the hopes of making a little more sense of it . . . or at least of ourselves, afterward.

I have never quite tackled it head-on in my work. I did some agit-prop theatre that referenced the following war in Iraq, and I wrote a bit on it, even going so far as to start a play all about three people's personal lives leading up to the big day. (I still plan to return to that someday; feel it was a bit too big for me at the time.) I even fantasized a little choreography for a dance about it, and I am in no way a choreographer of dance. In fact, it's interesting to me that I took my creativity over the tragedy into dance, if but in my mind. I think there's a reason for that. I'm not sure, but it may say something about how abstract it felt at the time, unknowable -- just a series of visceral experiences that couldn't be ordered into anything particularly narrative or thematic. It felt, and I suppose it still feels rather, like an experience not meant to be understood.

It's curious to me, also, how profoundly I felt this year's anniversary. In previous years certainly I paused to reflect and (especially in the few anniversaries immediately after) even took some private time to remember and process and grieve. Yet this year, I was rather emotionally floored for a few days. I didn't know anyone personally who died in the attacks that day. Not that it's necessary to justify my response, but in seeking explanation there's no light to be shed in that direction, and what particular significance could the eighth year after hold? It was terrible, of course, and they say all New Yorkers have some kind of collective response around this time, our stress levels instinctively rocketing up. Still, this year seemed different, somehow.

I have an opportunity that's up-and-coming to make a show of my own. Actually, it's a commitment to provide a show for ETC's side stage program, Out On a Limb. When I submitted my proposal, I wrote about presenting something that explored a more intentional incorporation of circus and physical skill acts into scene work. That's something I've always wanted to see, and it seems the perfect time to explore it. It remains a very unformed idea, without even a story to back it up yet, and I find myself wondering if this could be an opportunity, too, to explore my responses to the events of 9/11. If it proves to be, it still won't be my focus or specific goal. Primarily, I want to fuse reasonably naturalistic acting with ecstatic and impressive movement.

An interesting personal coincidence related to 2001 is that it was the year that I met David Zarko -- now artistic director of ETC (not to mention the guy responsible for most of my professional acting opportunities) -- and in the same year was my introduction to circus skills. In many ways, it was the year-of-birth for who I am now as a creative artist, so it's bound to hold quite a bit of sway over anything I make. When it comes to that infamous day, I'm glad that in addition to all the horror and confusion, I especially remember what a beautiful day it was. There's something in this that comforts me.

Threes . . .

{A brief note from the Aviarist: Started this back in June, prior to being consumed by In Bocca al Lupo, so do forgive the lack of timeliness. There are still some ideas here I like. Anyway...}

All my theories about the nature of humor aside, they're not just for comedy {Threes, that is.}.

This post is inspired in part, of course, by the strange coincidence (in every sense of that word) of the recent celebrity deaths. Personally, I tend to perceive a desire for meaning where others might perceive an actual meaning, or pattern. Does this biscuit resemble a face to you? Yes, it does, but I believe that's because our most necessary and long-established pattern recognition ability is related to human faces, not because your biscuit is trying to tell you something. However, even I am given pause by the phenomenon of triple demises, or even just triple serious injuries. Maybe we're looking for a pattern to something that's very frightening for us, to make it somehow more rational, and pinpoint a supposed "end" of such a cycle. I don't know. But I know I have more trouble embracing that rationale for times such as those.

For the record, I'm not torn up about any of our recently departed entertainers. I usually am not when it comes to celebrities. Jim Henson was a big blow, and I continue to mourn in my own little way Jeff Buckley and Elliott Smith. But on the whole, I react to celebrity demise with a "how sad," not any profound catharsis. I did not, after all, know them, no matter how well I know their work.

In our work as Zuppa del Giorno, I and my comrades-in-comedy are always searching for and instructing others in "the comic three." We express this a number of different ways: set-up, narrative and punch-line; catch, wind-up and release; introduction, suspension and delivery. Typically, the real tricky beat for performers -- especially those unaccustomed to any stylized acting -- is the middle one. This is totally understandable in this context. It's the least concrete part, of indeterminate length, and it often functions in mysterious ways when it comes to a joke in particular. Is it exposition, important detail for later use, or is it in fact a misdirection that makes some sort of punchline or payoff possible? There's another set of basic terms we use to describe a progression of three: beginning, middle and end.

I can't say for certain what it is about threes that make them so generally comprehensive for we humans. Why is it that a three -- a beginning, middle and end -- should make sense to us on such a basic level? Why not a five, or a two? For the most part, I'm content to accept it as a fact. However, an idea occurred to me while I was mulling over for the umpteenth time this week what I find an interesting supposition. Maybe even a draft of an explanation. It has to do with how we, as individuals, perceive time. Maybe it's because we can't ever completely reconcile the past, present and future. Maybe it has to do with our relationship to reality as we understand it.

{Insert fart joke here.}

Now look: As much as my syntax and unabashed love for the layered parenthetical may argue against it, I am not a fan of pretentious theory. We can expound all day on reality, and perception, and philosophy, and phlah phlah phlah. I'll love it. Hell yeah, abstraction. Bring it. So long as it stays in the realm of discussion, and doesn't wander into realms of authority because, brothers'n'sisters, we just don't know. We don't. What we have are ideas, and ideas are exciting things. But let's keep our pants on, 'cause there's a time and a place. (And the naked philosophy party starts at my place at 9:00, Friday.) My idea, then, is something like this:

We all have distinct relationships with our pasts, or memories, and our futures, or dreams. We try to live in the present, most of us, because that's where it's at, man. Yet we're tugged, one way and another. The past seems to offer us answers, if only we can understand it well enough, the future to offer us hope for change. When you come right down to it, this paradigm makes up such an encompassing framework for our perception at large that it's extremely difficult to escape. When we speak about it in greater absolutes, it is a unifying experience for literally everyone alive today, regardless of culture or credo: we are born, we live, and we die. It's the great commonality, and so that rhythm translates across any border. It's the music of comedy. As for why students of comedy seem to have the most trouble with the middle bit, well, isn;t that the same in life, too?

Sure, yes, okay -- I acknowledge that this could be a rather backwards deduction, fitting reality to a three because threes are there. I could be seeing faces in biscuits here. But it's an intriguing idea to me, nonetheless. Plus, it makes me laugh.

Unwanted Knowledge

I've returned to my research of corpses, which seems to be endlessly fascinating to me. (This return is in the hopes of generating new [more gooder] material for my play-in-progress, Hereafter.) I think the fascination stems from the fact that so much of the research is a discovery of items I never even had a hint of before. No one knows, because no one wants to know. I've always had an appreciation for the taboo--in some of the dullest senses--but this is the first time it's struck me as a pointed preoccupation. I love learning about things I ought not to.

Actually, it's not quite true that I've never before tapped this appetite for the occult. As an elementary school student, I almost single-handedly kept the library out of its stock of books on monsters and mythological creatures. It was embarrassing, I remember, but a thrill. The strange is thrilling. Erotic, too, in a way. Remember playing doctor, or sneaking looks at pictorial nudity? No? Just me? Alrighty then...

I feel I'm at a curious stage of writing, too. It reminds me of a couple of my first serious attempts at creative writing. A short story and a short play, written years apart, they both started out as one thing in my mind and were drastically different by the end, largely through the application of heart, of earnest meaning. These were improvements to the work, hands-down, but in both cases I was initially resistant. "No, I'm not trying to make that, I'm trying to make this." Someday I'll learn that it's more about whatever it is I'm making, and what it wants to ultimately be. In the case of Hereafter, this self-made conflict has to do with whether it's a play about what happens to our bodies after we die and how funny that can be, or if it's about how we process the idea of death itself. The latter is, naturally, winning out in terms of dominant content.

It's curious how creative work gets started, and where it can go from there. The ideas that energize our start-up can eventually hinder the process, and the emotions we discover in the process itself may end up being more significant. Well: If not more significant, than more directing, at least. Yet my research today has done more to motivate me to rework the play than anything else in recent memory. In particular, I was learning about the embalming process, and it was really firing up some ideas that I want to get on paper . . . er, screen. Which is ew; very ew. Still, it's fascinating. I didn't know, for example, that you should never investigate the lower end of the coffin in an open-casket funeral. Why? Because sometimes morticians remove the major inner organs and seal them in a plastic bag that gets deposited at the corpse's feet.

YEAH. LIKE THAT. YOU'RE WELCOME.

I also had a wonderful conversation about Hereafter and the subjects it addresses with a friend yesterday, which invariably motivates more writing. So that's the order of business this weekend, while Wife Megan is away selling swag -- writing more interesting tidbits about the verities of death. Maybe the things I have to share with you are unwanted. Or maybe, it's all just fascinating, and I'm saving people the trouble of admitting it.

Here-Ever-After

Most of the work I've been doing on my play-in-progress, Hereafter, has lately been confined to my noggin. In particular, when I'm walking the few blocks from the train to the ol' office job. Then I get to the ol' office job, and most if not all of those thoughts go whizzing from out my ears, displaced by insurance rates, supply vendors and other undesirables. So I thought, Hey, thought I, hey, why don't I do some of the same thinking on the Aviary? That way I'll not only better retain it, but open it up for other people to badger and criticize me about it as they may see fit. So here we are. Badger if and as you will.

Interesting to try to communicate my thoughts for people who know what I have written, and them what don't (read: most everybody). I held a reading in December, from which much was learned. Those who participated are about the only people on earth so far who know what my play is about, and odds are it will be about things altogether different once it passes through this nascent stage of revision. The over-arching theme of the various stories has to do with what happens to our bodies after death, and how we separate sense of identity from physical evidence. It's also a comedy, largely; or anyway, it's supposed to be funny. I've got roughly six characters in ten inter-related, but not necessarily inter-connected, scenes, some of which are much stronger than others. The biggest question I had prior to the reading was whether or not this wanted to be a play, rather than a sampling of scenes. It turns out it rather would like to be a whole play, which is great, and also means way more work for me.

Some scenes just don't work, and it's that simple. I have two such set in a gastroenterologist's office (which should have been my first clue, right there) that flounder and waffle mercilessly. These, and their companions in dysfunction, I believe I will rewrite from scratch with new ideas that are influenced by an improved sense of continuity to the whole thing. More importantly, the characters they particularly address are weak. It's going to be a lot of re-imagining, which is fun, even when it's frustrating. This is what got me started on day-dreaming about it, anyway -- the possibility of that freedom to do more than revise, to rewrite.

Along those lines, too, I realize an immediate need to rearrange what scenes I do have fairly strong. As they are arranged now, my eye was more on structural symmetry, not enough on organic cause-and-effect. Which is actually pretty funny, since one of the philosophical arguments I have going in the thing is between linear and holistic perspectives. Philosophy is another little facet that needs rearranging. Just now, some of the characters have perspectives that are too similar for anything terribly interesting to happen between them. This, and the aforementioned, leads me to contemplating the cut of one (or more?) of my dears. The whole thing could really benefit from an outline of some kind, which, again: funny. I'm not very good at or about outlining. I don't like doing it, and I'm pretty crap at it, generally imposing too much logical control and not enough intuitive exploration. Then again, maybe I'm just doing it wrong, somehow.

Expatriate Younce and I, in our recent brainstorming phone call, got to talking about ideas and our rather different relationships to them. To put it mildly, I have a love-hate relationship to my ideas. My ideas have burned me before and, though I try to forgive and forget, I am holding on to the odd grudge, or seventy-eight. Ideas are as malevolent as they are beneficial to me, some resulting in a well-deserved sense of accomplishment, and other resulting in a tremendous amount of wasted time and effort. Of course, as I write this, I realize that I'm a little too focused on product over process here. Younce points out that my urge to fulfill a creative idea's potential is what enables me to get creative things done, but the flip side of that coin is frustration over delayed or (in many dreadful cases) aborted projects. Take, for example, this idea I had of incorporating the three fates into my play (in a gastroenterologist's office, for Pete's sakes). Thought it was great, ended up screwing the story into places it most certainly does not belong.

So outlining, free writing and cuts. Perhaps I hate acknowledging how little I've accomplished on a first draft, and that's why I generally avoid the revision process? Whatever it may be, I'm determined to make this project the one for which I break that habit. Then I am sure I will have still more revisions, but hopefully I'll be slightly more capable of them.

Then, too, maybe Youncey can finally get his werewolf story.

Open Up

So.

On Wednesday last (Odin's-day, oddly enough), while I was guest teaching in a high school, the school went into what was referred to as a "lock down." It was the start of second period, and the gym had just about acquired all of its students for the period when an announcement came over the loudspeaker. At least, that's what I'm told happened. I heard about it from the gym teachers, as the school-wide announcements do not penetrate the gymnasium itself, and I heard it whilst basing Friend Heather in a thigh stand for a photograph. We held until the photograph was taken, as a "lock down" doesn't particularly mean anything to us. After we got down, we asked what it meant, and were instructed that I had to go into the boys' locker room, Heather into the girls'. Okay, thought I, I'm not about to hang in the locker room; I'll go into the teacher's office.

And I did. And I wondered if I should lock the door (I understand language! [So long as it's English!]). It's a tiny office, and no one else was in there, though I could hear the raised voices of the boys in the adjacent locker room. Just as I was contemplating joining them, the male gym teacher for that period entered from there. He said a few noncommittal things to me about it being an eventful day, then turned back around and yelled at the boys to shut up, admonishing them for thinking everything's a joke, until all was silence. Then he turned back to me as if he'd barely interrupted himself and explained the situation a little better in a subdued tone. I felt bad, hearing him talk to me after he'd been so aggressive about the boys' silence, but I was also gradually coming to appreciate the motivations behind his severity.

In 1999, just a couple of months before I would graduate from college, two young men executed a plan to take their high school hostage with a murder spree that included the use of planned explosives. The whole thing was elaborately planned out, actually, and -- notwithstanding all the death and destruction wrought that day -- it could have been much worse had the plan gone accordingly. "Columbine" is now a word with tragic and unfortunate associations, probably for the foreseeable future, here in America. It's an Anglicization of the Italian colombino, which means dove, and "Colombina/Columbine" was a character popular in both the Italian and English commedia dell'arte traditions. I don't know what came first, but pictured above is a Columbine flower. Perhaps they're named for their resemblance to a dove; they characteristically hang in a shape like a dove with its wings tucked until they blossom, but they also aren't all white. Some are a rather vivid shade of red.

The main preoccupation for the gym teacher was the fact that the door out the back of the locker room seemed to be locked and he wasn't sure if he could unlock it. His feeling was that everyone would be safer in a certain back hallway, and he set about finding the key to those doors. Eventually he found it, and we all filed out of the locker room. I trailed the group, and found myself in a narrow, dim hallway that soon bent to the left and became a landing to two flights of concrete stairs that made a sort of u-turn, where there was a second, smaller landing. At the top, where I remained, were double doors that led outside and were locked with a heavy-duty wedge bar; presumably this was part of the appeal of this room, such as it was. The students all just fit on the two flights of stairs and landings, and most sat, preparing for a long wait. From the top landing, I could see everyone but a couple of boys at the base. It was cramped once people sat, but no one thought of spreading out a bit back toward the direction from which we came. We waited.

I went to one of these mega-schools that were popular to build in the 70s -- James W. Robinson Secondary School. Robinson, as we and everyone in the area called it, was named in honor of a certain Sergeant James W. Robinson, Jr., the first Virginia resident to receive the Congressional Medal of Honor in the Vietnam conflict. The school is massive, and it needs to be to hold the some 4,000 students day in and day out. I found its size intimidating when I first arrived (in spite of attending the almost equally massive Lake Braddock Secondary for two years), aggravating throughout my middle years there and ultimately it became a weird point of pride in my final months there and thereafter. I would never have admitted this at the time, though. I felt largely oppressed by my circumstances, due to too many factors to get into just now, not the least of which was simply a seeming inability to understand that I was going through profound changes. I turned it around just before my senior year, but up until that time I was increasingly falling into stereotype (or archetype, if you will). You know the type. I kept to myself as much as I could. I even took to wearing the ubiquitous black trenchcoat.

The students had already changed into shorts and t-shirts for their gym classes, and the stairwell was pretty chilly. By and large, they were very well-behaved. It was only natural that their whispering would occasionally escalate, and we'd remind them, or they'd remind each other, with a "shh!" The teacher explained to me, as I tried to look responsive without actually making any sound (I wanted to avoid any hypocrisy, and figured that lacking any rapport I ought to lead by example), that they ran drills in lock-down procedure frequently -- too frequently, he felt. It made the students take it less seriously than they ought. Then again, this particular time could be a case of an aggravated parent on campus, or perhaps a building search for contraband. He didn't name the other possibility. He didn't have to. He went on to explain that they didn't hear all the announcements in the gym, certainly not in the stairwell. So, periodically he would call his fellow gym teachers on his cell phone to see what they knew. He even called someone at the elementary school (a separate building). No one had any information for him. We shushed the students again, and he told them all to just relax.

I've been pretty quiet in my 300+ entries to date on the subject of September 11, 2001, but that's not because I'm at all removed from the experience. On bad days, I'm avoiding it; on good days, I'm rising above and moving on. Both explanations are to say that it was the kind of event that one never quite epitomises in description. You had to be there, as the old comic excuse goes. What I can say about that day, for myself, is that it has a lasting and highly personal effect on me. It's a little darkly humorous for me, these people who advertise "Never forget." The memory of it lives at the back of my head like a patient worker, occasionally pressing his button or pulling his lever. I was rather alone that day: new guy at a temp job in Rockefeller Center, the phones mostly didn't work, giving me only the briefest opportunities to touch base with my girlfriend in Brooklyn, I was trapped for hours in Manhattan, picking up news from car radios and strangers' conversation. Eventually I found my way to the apartment of the only person I knew at the time who lived on the island. He wasn't really a friend of mine, but of my girlfriend's, and his place was packed with strangers watching the news. Sitting silent on a stool there, I worried about my dad in D.C., and relived the surreal morning, with its evacuation from the 50s down the twisting, disused fire stairwell of 30 Rockefeller Center. It seemed like we'd never get to the bottom.

When the bell for change of classes rang, no one needed to be shushed. It seemed to remind everyone that time was passing, and the longer we had to wait, the more likely it seemed that whatever motivated our lock-down was a dire circumstance. Minutes after the bell rang, the whispering started up again amongst the boys. As our time in the stairwell passed the hour mark, I stretched against the railing and the cold, and some of the students began to be more aggressive in their efforts to make sense of the situation, or at least lighten the mood. Some were playing a silent game (save for occasional involuntary victory cheers) that involved flicking out digits on both hands against one another. Some asked me who exactly I was; they'd never gotten an explanation on what they were doing in class that day. Others tried to nap or discuss quietly. One young man seemed to continually take it on himself to take charge of the mood and, by and large, he was pretty good at disrupting expectation and continuity with his joking. He seemed popular with the class, in a jester kind of way. Soon, talking to no one in particular, his kidding turned to half-serious plans for what to do when someone burst in with an automatic weapon. It was on everyone's mind. You'd occasionally hear one of them add a onomatopoetic gun noise to his whispered conversation. The jester was still trying to be light, but he was scared too, and losing his audience, boys getting variously agitated into signs of despair, or aggression. So I took a gamble. "Hey, seagull," I said in a normal tone of voice (he was wearing a t-shirt with a seagull silhouette on the front), then whispered, "If you're going to plan for us, whisper it." Then I offered a wry smile, hoping he'd get me. He did, simultaneously embarrassed at being caught out and pleased with the attention and the hushed chuckles of his peers. The tension did not stay away for long before mounting again.

After about a hour and a half of nothing, we got the call that the lock-down was over, and we could return to our third-period classes. It didn't quite engender the relief you might imagine, though everyone was pleased to march out from the chilly stairwell. We all returned to the locker room and changed, then walked out into the brightly lit gym to learn what we could. The students quickly took to the halls to access their community of gossip. Heather and I soon learned that the official announcement had actually stated that classes could take place -- just in the same locked room, until further notice. None of the gym teachers heard that. I felt a little ashamed at my relief over not having had to teach an hour-and-a-half gym class, but not at my hiding with all the men. It was the only sensible course of action, given the information we had. As we watched students flow out from the doors that faced onto a windowed hallway, one of the gym teachers said, "Look at the cop car pulling away. See that dog in the seat? It must have been a drug search." We went on to teach an abbreviated third period before leaving campus for lunch, a necessary diversion. The beginning of our last class for the day, seventh period, was interrupted a few minutes in by an announcement from the principal. He congratulated everyone on a clean report for drugs, including some students themselves who had been pulled from their classrooms. In something of a tangent, he went on to admonish those older students who were violating traffic laws when driving off school property, and let them know that they could expect an increased police surveillance along the road at that hour. "But overall: good job today."

When I was in high school, I was often very angry. I was also, often, terrifically depressed. I'd have a lot of answers for you if you asked me why, and I believed in them very much. I was creating so much -- my world view, my appetites, my self -- at such a frenzied pace that it was important to me to know the things I knew. We complain a lot about teenagers' personalities, but in terms of life stages it's really where the rubber meets the road, more often than not. All that ambitious, energetic emotion for learning that children have meets all that complex, interactive consequence that adults enjoy. It's confusing even without the sea change that released hormones bring to . . . well, everything. It's exciting. It's terrifying. Particularly for those of us who've been through it already, and understand the potential for disaster, and feel responsible for them.

It's hard to write about this without offering some sweeping verdict on it all (harder still, in some respects, not to relate it back to government or religious issues). That's not what I'm writing for, though. I'd like to avoid that. Instead, I mean to do what I do with other, less traumatic events here at the Aviary. That is, write out my experience in an effort to come to some kind of better understanding about it. Opinions must enter into it: I don't agree with using a "lock down" as any sort of practical device for something other than an immediate emergency. To wit, I disagree with using it to facilitate investigation, or set an example for teenagers to let them know they stand a chance of being caught at something. Yet I appreciate its necessity for preparedness. It seems extreme, but if you read the details of the Columbine incident, it's evident that the scenario was disastrously mismanaged by the authorities. Of course it was -- it was virtually unprecedented. And if the authorities have to shape up procedurally, so ought the schools. We drill for the potential of fire, of earthquake. This is another kind of natural disaster.

But. "Natural" does not mean it is without cause. Quite the opposite, in fact. I've read the details, and I saw Elephant in the theatre, and I wore a black trenchcoat through high school, and played Doom and fantasized about all sorts of socially morbid scenarios, and I still don't presume to explain the reasons behind Klebold and Harris' actions. What I do mean is to suggest that regularly cowering in a darkened room and being forbidden to speak might, just might, be more a part of the problem than of any sort of solution. Giving a society (and what else is high school than a constantly evolving society?) a little information and then turning their ignorance back on them as a kind of preemptive punishment, that's frustrating. In fact, revolutions have been begun for less. Unfortunately, most teenagers aren't yet capable of revolution, of the organization and long-view perspective required to make a social change. What they are capable of is making louder, more extreme choices until someone hears them. Hell: Most of my so-called choices in high school, in retrospect, were little more than reactions. Teenagers are exceptional at reacting, and we discount that ability at our, and their, risk.

Let people talk. Listen. Please.

Writing Wild

I have been seized by a powerful urge in the past week or so to write short plays. I explained last week (see 8/8/08) that Friend Nat had inspired me to write from start to finish a short play, and that I was rather proud of this. At the time, this led me to re-examine my progress on other creative projects I had professed on this here 'blog. One of my usual excuses for failing to follow-through on projects is getting distracted by bright, shiny new projects. I'm not exactly a fickle little magpie, constantly collecting projects that glint at me from below, but my joy for life does seem to flow from these occupations, and so I rarely refuse them. I consider being distracted by a new project, so long as it proves fruitful, a more-worthy reason for abstentia from older ones than, say, needing to find out what happens next on So You Think You Can Dance? Just as a random example.

Thus far, this one is proving more fruitful than I had dared hope. When I wrote the initial short play, it was very much a stand-alone scene, meant to explore my thoughts on death a bit (it's a comedy; don't judge me). Then, aided by a little research, I found myself fairly excited by an idea for another short play with a similar theme, and it connected itself pretty naturally with the first. Now I have four first-draft short plays, loosely connected either by character or, er, object. I've also got vague ideas for two more scenes, which would give me six in all, which -- length-wise, at any rate -- would give me a pretty full little evening of theatre. Hoo-rah, say I. It remains to be seen if the scenes provide some sort of satisfying arc once strung together, of course, and there's always the stage of revision, which is sort of my kryptonite when it comes to these things. Still and all: hoo & rah.

My writing this time around is reminding me of a lot of specific influences, and I feel variously pleased and confused with them. Friend Daryl is just bringing to a close a production of Keith Reddin's All the Rage at the Manhattan Theatre Source, a show for which I auditioned but did not achieve casting. I read the play in June to prepare for the audition, and it too is a somewhat loosely-strung (though not nearly so loose as mine) set of scenes revolving around darkly humorous themes. In the spring, I checked out a lot of Martin McDonagh plays from the Lincoln Center branch of the NYPL, having enjoyed The Pillowman on Broadway and curious about all these other plays for which he was more renowned. His boldness with a morbid and macabre sense of humor have definitely helped me justify some of the areas in exploration in my little efforts of late. There's even a good dose or two of Ben Jonson, Neil Gaiman and Adam McKay, though you'd probably never notice those, mired as they are in my own concepts and interpretations.

A writing experience is best for me when it gives me moments of feeling guided by the material itself, rather then my steering of it. Similar to the enjoyment of watching a play that I haven't read (movies are exempted utterly for the most part, as we're inundated with previews that seem hell-bent on spoiling at least one surprise for us), when I write something that has a will or energy of its own, part of what keeps me going forward is wondering what this or that character will do next. It's entirely up to me, of course, but occasionally they (I) surprise me (myself). This may seem at best naive, at worst indulgent, but I would argue that at least some portion of this feeling is necessary in writing something original. One of the best bits of advice I ever got on writing fiction was given by a speaker at a writing conference I attended back in 2001. He was narrating (aptly enough) his process in writing a story set in a hospital. He had a choice of three things happening next to his protagonist, three ideas. The first two were something like the character would flashback to memories of whomever he was there for, or he could have a talk with someone else in the waiting room, but the third was that he receive a telephone call on the hospital payphone . . . from his deceased mother.

Perhaps it's needless to say that this particular writer chose option three. At the time, thinking of it only as a writer of short stories and the like, I remember thinking about how pervasive fantasy is; it barely qualifies as a genre name, there are so many distinctions (besides swords and dragons) for its use. Now -- flashing back, if you will -- I'm struck by two things this illustrates. The first is an acting lesson to be found in this "other" medium. As an actor, one is often faced with two or more choices that work, that adhere to the givens and move the action along. We explore them all, and generally take the one that's most interesting; that is, the one that heightens conflict or develops character and/or, if we're lucky, surprises. The second strike is a reflection on both fiction and acting (and painting and cycling and governmental science, I'm sure), and has to do with risk. My sustained engagement in these writings and my apparent influences from recent reading are both results of remaining open, exploratory and loose, during my writing process. It's risky to release control, to give oneself up to the possibility of failure (or, perhaps worse, gratuitous exposure), yet without it what are our chances of creating anything fresh or effective? This is a not-uncommon thought here at the Aviary. Still, I enjoy finding it anew in corners I wasn't expecting to.

So please do forgive, Dear Reader, if the Aviary is a little lacking in posts this week and next. It is because I am enjoying the exploration. Worry not. I shall return. (Undoubtedly when I should otherwise be revising whatever I've cranked out.)

Four (or Five) Weddings and a Funeral

I've been thinking about death a lot, lately. Not in a goth way, I assure you. (Remember goth, the old emo?) Although, I am pretty goth, without even trying, so it may be more goth than I am aware, my thinking, surrounded and filled by gothness as I am. I mean, I wore nothing but black clothing throughout high school. "That, my friend, is a dark side." The subject of death has been brought up repeatedly by Yours Gothicly here at the Aviary; twenty-two times to date (not including this-here entry), to be exact. I've waxed a little philosophical about the subject, but for the most part my addresses to the final spectre have to do with how I believe it relates to comedy, and the laughter impulse. In brief, I believe most of our spontaneous laughter arises from reminders that we are mortal; that some day, each of us will die.

Told you I was goth.

Be that as it may--or may not--my belief in it has gone a long way toward helping me cope with the idea of confronting my own death. Now, I've never even been close, by either disease or incident, so far as I was aware. So the next is to be taken with a grain or two of salt. I've been thinking lately that our awareness of death is also a big part of what drives humans, what makes us so ambitious and, often, so anxious. I think you'd find a corollary between people who are generally anxious and driven, and those that are philosophically engaged in resisting death. In fact, I'd go so far as to say that whatever Zen-ish approach I've mastered for my own life is a direct result of diminishing my own fear of death. Or, to give myself less credit, perhaps it's a result of living in a more complete ignorance of my own death. As I get older, and my eventual death becomes more conceivable to me, I have to relearn to accept that idea, over and over again. And in many ways, I feel much more driven now that I've gained a little more perspective on how quickly I could exit life's stage. When I was younger I tended to dream bigger, but none of it seemed especially urgent. It would come eventually. Now I dream (a shade) more realistically, but it's got a greater sense of urgency. Because now, I only see one thing as truly inevitable.

In the coming six months or so, I'm involved in no less than four weddings. It's true. I've got ones to attend in September, October and January. Oh, and one in November that I ought not to miss, either. There are even more going on than these, others in my extended circles of friends, at the same time. I don't know why, but these things always seem to come in cycles of density and naught. (We certainly didn't plan it that way.) Marriage is one of those things that it seems to me each person comes to in his or her own time; kind of the most amazing collaboration possible. It depends upon a convergence of so many factors that it's a little amazing to me that it ever happens, much less happens so often, now-a-days. I mean, we do get a better deal on taxes and such, but marriage isn't necessary to the common person's survival the way it historically has been. Apart from some antiquated societal expectations, marriage has very little excuse for being anything other than an independent, individual choice. There's virtually no reason for a fairly stable person to get married into any situation that's short of perfect for us. We can hold out for love, looks, money, sexy English dialect -- whatever your criteria. It is in no way assumptive, or inevitable. In this way, marriage becomes even more meaningful; it is a matter of choice.

As in all exploits human, marriage is motivated somewhat by self-awareness, and death. No one wants to die alone. Even if that last walk is ultimately up to you, you want someone there holding your hand just before you take it, if possible. There are many human relationships that can buy one insurance toward that circumstance, but marriage is the most likely gold standard.

This Monday, a funeral will be held for someone who was very dear to me. Her body relented to a long battle with cancer last Monday morning. She was the mother of an exgirlfriend of mine, so my connection with her and her family is not the most frequent. It's a rare and valuable connection for me, though, in that in spite of the disappointment and pain of the romantic relationship and its conclusion, my relationship with the family continued in a spirit of mutually cherished love and respect. They're a family strong in Christian faith and, though I don't see everything the same way that they do, I know their faith in God is part of the reason I have had a continued loving relationship with them. Particularly with the mother. She was a shining light. I know that sounds like something everyone says about their loved ones lost, but I couldn't mean it more specifically to her. Judi's sole motivation during the time I knew her, it seemed, was for the joy and sense of love in absolutely everyone around her. She was loving, warm, funny, a believer, and though I've no doubt she's gone on to that place she believes in, to be unified in that same spirit of love she embodied, it's just not fair that she's left us.

A little over a year ago, I saw Judi again for the first time in years. The occasion was her daughter's wedding, and I ended up having to really bust-ass to get down to North Carolina for it. My flight got cancelled at the last minute, and a mutual friend and I ended up renting a car in Astoria ("Will you be staying within the tri-state area?" "We'll try.") and driving fourteen hours with traffic and weather issues. A lot of people questioned the wisdom of my actions. Not the rental car, mind you -- no one knew about that until afterward. No, it was the idea of attending an exgirlfriend's wedding. There were no qualifying factors to her "exgirlfriend" status in my life: we hadn't been friends first; we had been a serious, long-term relationship; the break-up had been painful. I was surprised to have been invited, and I gave serious consideration to graciously declining. To my memory of it, Judi's struggle with cancer began in the interim between her daughter's engagement and wedding day, so I knew of it when I got my invitation. She's the first person I had known with malignant cancer. I wanted to see her and the rest of the family again anyway, I admit, but I wanted to see her more upon hearing that news. It was a good justification for my actions, but I had no experience to apply to the concept that her life was truly in danger. To put it another way, I made a good decision almost by accident, because Judi's death did not at the time feel like a real possibility to me. When I did see her at the reception, her voice was just a whisper--a result of the extensive chemotherapy she had been undergoing--but she was softly ebullient with joy, for her daughter's marriage of course, and also, somehow, to see me again. We didn't talk much, but we had ourselves one hell of a significant hug.

We never know when we might be seeing someone for the last time in our lives. It can be easy to forget that, in this day and age, with all the myriad ways we have not only of staying "in touch" but "reconnecting" with people from our past. It can also be easy to remember it, and allow it to drive us into anxiety and a useless blind-fighting of inevitability. Perhaps, though, this awareness can allow us instead to appreciate our hellos and goodbyes a little more. Maybe we can come to never take a hug or handshake for granted, or to reject the notion that anything is done for us, or obligatory. Every action in our lives, every person we love, can be a choice. Hopefully, a true and meaningful choice. That's what I'm going to try to remember. Judi, I think, would appreciate that idea.

Murderous Clowns

In honor of MY NOT BEING ABLE TO SEE THE DARK KNIGHT FOR DAYS AND DAYS, I thought I'd finally get around to writing the sequel (heh heh) to this little gem of an entry. I wasn't sure if I'd ever write about this. It's a difficult entry to justify in the ethos of the Aviary (because I've been so dedicated to my mission statement to date) except perhaps to say that: 1 - my doing clown work makes for a very real interest in the sociological implications of any clown identity; B - my early cultural influences have untold ramifications on what I choose to create today; and * - it's BATMAN weekend, people! And I've got to be a part of it!

Really though, it's Joker week. That's the big excitement over the movie and, I'd wager, would be even if it were not for Heath's untimely exit from the stage. The Joker is almost as iconic a character as Batman himself, and certainly as graphic and emblematic a villain as has ever risen from popular media. He may even indicate that a pervasive fear of clowns has been around a lot longer than some of the current media we have to propagate it. Before The Dark Knight, or Batman, or Killer Klowns from Outer Space, or It, or John Wayne Gacy, Jr., or the original appearance of the Joker in Batman #1. Maybe it's always been around, pre-Punch. Maybe the fear was first, and the laughter second. That's certainly in keeping with my general theory of humor. [Laughter = self awareness * inevitability, squared.] And for those of you who consider the Joker a relatively trivial source of terror, consider this, too: In his first dozen appearances in the comics, he averaged about three murders per issue.

In my deep, unending and intricate research into coulrophobia (sp?) I have discovered some amazing things. Unfortunately, I can not share these things with you, because they are far too intricate, deep and, uh, unending, to . . .. Okay. I haven't exactly been to the library yet. But I've spoken with people about it, and I'm amazed by how few people know who John Wayne Gacy, Jr., was. (He was executed in 1994; one less clown to deal with, coulrophobes.) I thought he was sort of a household name, right up there with Dahmer and Manson, but I only spoke to one or two people who even had an inkling of who he was. Well, he was a seemingly pedophilic mass-murderer with a penchant for imprisonment and grisly dismemberment, who apparently can't even properly be classified as a psychopath. He also enjoyed moonlighting as a birthday clown. Pogo the clown.

So it's difficult to discount coulrophobia as absurd or irrelevant. It could even be a pretty basic survival instinct, as some have suggested. Some of the most ancient human rites involve masks and grinning figures that don't necessarily mean us well. The Joker's white face may as well be the clay pasted to an aboriginal witch-doctor, or the bleached skull an African shaman paints on his face. And death is absurd, too. Well, it seems absurd to the living, anyway. Living is to some extent based on ignoring the fact that we're going to die. This is such a prevalent philosophy that those who embrace death, or even simply associate themselves with it, are seen as somehow mystic or insane. The skull of a deceased comedian grins back at Hamlet's philosophizing, and when anyone grins, they expose the teeth -- the only "bones" directly visible on a living human body.

The Joker makes a great villain for Batman, and the two sum up a very basic human struggle pretty succinctly, so I have to forgive this perpetuation of the coulrophobic phenomenon. Batman is serious, and the events of his life have meaning -- he's a believer. Hell: His whole "superpower" is a character trait, that of determination. And Joker, well, he stands in absolute contrast to that. My favorite characterizations of him never allow him a moment to regret even his own failure. For him, it is all absurd, all pointless. He's not appetite-driven or suppressed, like Gacy, nor a traumatized child who is endlessly acting out his worst fantasies and fears. The story has no significance to the conclusion because, at the end, all our stories end the exact, same, way. If only he could convince Batman of that, maybe then he'd be able to rest. If only the Yorick had survived into Hamlet's story, maybe he could have made everyone see the folly of their ways.

So how do you tell the difference between the jester, who just wants to make fools of us all, and the joker, who wants to make us all corpses? Well, sadly, you can't. That's part of the dread of comedy, and the thrill of death. You just have to take your chances.

Do Oh

Last night Friend Heather and I performed our much-performed clown duet (originally conceived and directed with Friend Grey), Death + A Maiden, as part of the same festival I performed in the night before. My hat is off to her. She came a long way, through difficult travels, to partner with me in all things theatrical this week, and me with virtually no free social time.

Fortunately, we had great company. There was no way I could have felt isolated this night, let me tell you. Friends Jenny and Dave were MCing as their characters in The Maestrosities, a clown band they developed together, and Friend Anna (Zastrow) was on the bill as well, playing her new clown, Hillemo (sp?). We even had friends in the well-packed audience! Ed Chemaly, our director for Operation Opera was in attendance, as well as Friend Avi. Friends Kate and Leah managed to make it, too, which is always great for audience reaction. Leah's laugh is in constant threat of upstaging any show -- loud and clear and uniquely hilarious.

Heather and I have done this piece many times, in a variety of environments, but there's always something to be learned from it. Without a doubt, this time through contained one of the most gratifying audience reactions to a specific moment that I've ever known. The scenario is that Death pays a visit to a Maiden preparing for a party, intending to dispatch her, but discovering that he loves her. They court, they dance, and about three-quarters of the way through the 15-minute piece, they kiss . . . which naturally immediately kills the Maiden. When we reached this point in our tale, the audience burst into my favorite kind of laughter. It seemed as though they were surprised not only by the turn of events, but at themselves for laughing. I have put forth for some time that laughter is ultimately born from self-awareness, from a fear of death, and this was a particularly poignant exemplification, if you are asking this guy. It was especially effective because it takes a while for Death to realize ("Think slow; act fast." - Buster Keaton) he's killed his new love, and when he does, he has a right heartfelt tantrum over it. The audience was right there with me when I did that scary, emotional bit, it seemed. I felt them pouring their grief in the same dish as mine. That, my friends, is a sharp contrast between the clowning we do, and the clowns most of America is aware of.

What's very interesting about the piece is that, in spite of it being a hit the first couple of times we did it, the ending hasn't satisfied audiences for quite some time. Which is rough for me, because I'm the only performer left on stage (and ostensibly conscious) by that point. When we originally set the piece, it was according to the guidelines of a particular comedy festival in Philadelphia, which specified that all performances must address love and death, and incorporate a Wet-Nap(TM) as a prop. This shaped our show, and naturally lent a certain distance to the story. Because the audiences were aware that 1) what they were seeing is a "comedy," and 2) it will involve death, they could take such elements as ingredients more than as profound, empathetic experiences. In processing this piece for other venues, we've used Heather's ridiculous bow in place of the Wet-Nap(TM), but neglected to revise the ending to accomodate our changed audience.

The ending consists of a five-minute sequence of Death failing to finish his job -- carrying off the body -- until he doesn't anymore and walks out with the Maiden over his shoulder, his scythe shoved down the back of his shirt and kicking his cloak along ahead of him. On its own: cute. After an audience has come to love Heather's Maiden, and empathize with my Death: not so much cute, or even awkwardly funny. So there's work to be done on the old stand-by! That's kind of cool.

If only we didn't have so much other work to do just now. But more on that later...

Meat Growth

Now if that title doesn't earn me pornographic status in the various 'blog rating systems, I don't know what will. Right-wingers beware -- I use ambiguities in our God-given language to my advantage. Now:

I am not one who condones senseless paranoia inspired by emerging technologies and based in pulp fiction, but this is going to turn us all into zombies. You can see that, right? Even without the abstractly disturbing visual attached to the article, the facts read like the prologue to a dreadful zombie film.

The world thought it had reached equipoise at last -- genetically engineered food sources eliminated hunger, and peace began to evolve from a dream into a standard of living. No one could see anything wrong with the technology . . . until one day, the horrible latent virus in the meat that gradually atrophied the reason center of the human brain reached a critical mass. Panic swept the globe, surviving only as long as most of the population maintained its reason. Soon, however, all that was left of humanity was an awful conglomerate of vicious, shambling undead, feeding on all the live, un-vat-grown flesh they could find.

Or so it seemed. Subversively, on a small island in the North Sea, a group of passionate vegetarians lived and planned an uprising. They had never accepted the practice of consuming meat, despite the supposed lack of cruelty to animals in consuming Vat Meat(TM). Now this pack of loners must gather its disparate groups from around the world and, much like the virus that seemed heaven-sent to destroy the meat eaters, come to life and destroy the new race of cannibals. They may be relatively weak and rather anemic, and they'll have to overcome some certain scruples as regards mammal murder but -- by God -- they'll take the planet back.

Meat may be murder, but these zombies are nothing but vegetables . . . and the vegetarians love them some crudité.

Romero: Call me. I get 20%.

Recovery

This morning I received an email from the playwright UnCommon Cause Theatre had been collaborating with to create As Far As We Know, informing those of us who did not yet know that the remains of Staff Sergeant Keith "Matt" Maupin had been recovered and identified. For those of you who don't know, the events resulting from the disappearance of Matt -- in 2004 -- were the inspiration for that show. For years, in spite of a video purportedly exhibiting his execution, his status remained active as far as the military was concerned, and his family kept faith that it could be true. That was the real subject of our play, what really kept our interest in it: keeping that faith and what we may have to lose by keeping it.

I had decided at some point in the process that most likely Sgt. Maupin had died. I had no details, and vacillated frequently on this position, but ultimately it was the idea I came to embrace. He was gone. That was my luxury, that perception. If I learned nothing else working on As Far As We Know, I learned that the perspective I was afforded by my distance from the situation was absolutely a luxury. No one who knew Matt, none of his family or the people living in his hometown, no one who had loved ones involved in this war could afford that luxury. I could. I had the distance to decide for myself, regardless of the hopes of others, that the best thing for all involved would be to grieve now, to try to say goodbye.

What I've discovered, with the arrival of this official news, is that my decision to say goodbye never reached my heart. It was just a decision. Now, this morning, I discover that all this comfortable time of mine I had been keeping a candle of faith going in my heart for Matt and his family. I've discovered that I wasn't comforted by my perspective at all. My perspective merely quieted my mind. What gave me comfort was that unconscious lick of flame, that nearly unjustifiable hope, which is now just as quietly extinguished. Matt is gone now. He has been missing, potentially and finally actually deceased for years, but now he is truly gone.

I can't compare my grief to his parents', his brother's, his friends'. I can't even compare my grief to my fellow players' and collaborators', some of whom have been to Matt's home and met the people there. It would be ridiculous to conceive of it. I'm just a guy who followed the news, studied the situation and tried to imagine the lives inside it. Yet I'm in tears to learn that he is gone. What was Matt to me? I'm not sure. Probably, figuring that out for myself will be what allows me to let him go. He represented a lot for me -- patriotism, ambition, discipline, the commingling of faith and love -- but representation doesn't tear at emotion this way. No, in some way, without ever meeting him, I came to love Matt for myself. And there is nothing right in this, in his death. No matter what peace it brings, no matter the resolution. His death is wrong.

In one of the introductory classes we were required to take as freshmen in the BFA program at Virginia Commonwealth University they tried to help us understand the nature of tragedy. Actually, of capital-t Tragedy. That is to say, as a form, not simply a vocabulary word. One more colorful teacher asked us, "What is it when a busload of nuns dies?" Someone naturally responded, "A tragedy." (That someone: probably a young guy with a bit of something to prove who valued very highly his own ability to know the "right" answer, and obviously in no way was that someone, nor could he ever have been, me.) "Wrong. When a busload of nuns arbitrarily kicks it, that's a travesty. Now, if it's a king, and we can see it coming from a mile off, but nothing we say or do can change it, and we just have to watch it unfurl into its ultimate conclusion ... that, my friends, is Tragedy."

The circumstances of Staff Sgt. Keith "Matt" Maupin's capture, torment and murder add up to a travesty. Even accepting that Arthur Miller made us see the possibility of a salesman experiencing a tragedy normally reserved for kings, there's too much that's arbitrary about Maupin's story to leave it room in the parameters of tragic action. He was not in combat, but escorting fuel trucks, and they weren't meant to be on the route they took when he was captured. He lied about his personal details on the hostage video that was released, presumably because he felt he had to, and even now news agencies are reporting those, misunderstood as facts. The government had to do everything they could to avoid looking like they were flailing helplessly, owing to how little they knew. It's a travesty.

But. But. Part of what makes Tragedy work is the way in which we come to resist the inevitable outcome. The tragic hero could be someone we would never get along with in life, yet through the journey of the story we come to intimately identify with a commonality: the will to live. "Rage against the dying of the light." We do. We always will, be that light our life or hope for others'. Ultimately, Matt's situation would not turn out well. The more time that passed, the more certain his fate became. We would have been smart to let our hope go, to will it to pass. And yet. And yet.

I -- little me -- will miss you, Matt Maupin. I wish I could hold you and your family up. I hope you all find peace and the space of breath to grieve. The tragedy of this outcome devastates me, but the years of your faith . . . our faith . . . inspire me. May you never lay down, may you always believe.

Do not go gentle into that good night,

Old age should burn and rave at close of day;

Rage, rage against the dying of the light.

Though wise men at their end know dark is right,

Because their words had forked no lightning they

Do not go gentle into that good night.

Good men, the last wave by, crying how bright

Their frail deeds might have danced in a green bay,

Rage, rage against the dying of the light.

Wild men who caught and sang the sun in flight,

And learn, too late, they grieved it on its way,

Do not go gentle into that good night.

Grave men, near death, who see with blinding sight

Blind eyes could blaze like meteors and be gay,

Rage, rage against the dying of the light.

And you, my father, there on the sad height,

Curse, bless me now with your fierce tears, I pray.

Do not go gentle into that good night.

Rage, rage against the dying of the light.

-Dylan Thomas

BE MORE FUNNY, CLOWN!

Friend Grey has a great story about a teacher she had at Dell'Arte. The students there had to present an original, solo clown piece at least every week, and this teacher had a habit of viewing these pieces with a bucket of tennis balls by his side. If, in his opinion, the scene was not playing up to snuff, he would begin to peg these tennis balls at the performer, all the while shouting, "NOT...FUNNY...!" This became something of an inside joke as we worked on various Zuppa del Giorno shows. That, and our favorite, gentle way of telling someone their idea sucked: "Hm. That might be a great idea for next year's show...."

Friend Adam (if I haven't completely alienated him with my response [and if my atrocious XBox playing hasn't alienated him, how could a caustic response to his opinions?]) posted a comment on my last entry regarding clowning (see 1/28/08) that suggested that clowns are not funny, and that the reason for this is that they overwhelm, and turn a cathartic fear response into more of a Godzilla!-Run-for-your-meager-lives! response. I guess my entry didn't clear up any of Adam's feelings in this matter. Or, at least, I failed to extricate the word "clown" from the American stigma for it. To me, you see, "clown" is not a fair word to use to describe the circus or birthday clown. Hell: I don't even like "circus clown," because the word "circus" means a whole lot of different things, too, once you step outside the three rings of Barnum & Bailey.

So before I continue, let me break some things down. I see the stereotypical western clown as a kind of collage of comic traditions. (Note: THIS IS NOT A SCHOLARLY TEXT. For heaven's sakes, don't cite me as any kind of authority. It's been a decade since I took any kind of history class, and I didn't start taking an interest in clowning until about five years ago.) As I stated so elegantly, and ineffectively, on the 28th, the "birthday clown" has become a kind of grotesque take on some time-worn and valid comic traditions:

• The clothing. We know the score (scare?). Baggy pants. Enormous shoes. Funny hat. Usually layered clothing (vests, jackets, skirts, etc.), and usually brightly colored. Obnoxious, some would say, but put the same shapes--perhaps slightly muted--into tweeds and patches, and you're looking at "charming." At least, that's how most people described the likes of Keaton, Chaplin and Arbuckle. You've also got a low-status character, someone who's poor, who carries all he or she owns around with him or her. Take it back to 16th century Italy, and you're looking at one of the most beloved characters in comedy: Arlecchino (see shamelessly uncredited photo above). He was famous for being one of the funniest clever-servant characters, easily identified by his costume made almost completely of patches. That costume, once the character caught on in England, became represented by a body suit decorated in numerous diamond-shaped, multi-colored patches.
• The props. For our sworn enemy, the arsenal is awfully typical: horn, bludgeon, balloons, magic paraphenalia, etc. Prop comedy, too, has been much maligned of late, mostly owing to its not translating into a stand-up-comedy milieu very well. (Damn you, Gallagher! Damn you straight to hell!) I could write a whole entry on prop comedy alone -- and wouldn't my readership just spike over that? -- but for now suffice it to say that props, too, have suffered from senseless exaggeration. The term "slapstick" actually refers to a special bludgeon used in commedia (and probably dating back to the Romans) made of two flatish sticks banded together that, when properly struck, made an amped-up whacking noise. Such a device required a sense of musical timing for proper use, and had a transformative effect. Comedy's great for transformations, and not just of a balloon into a poodle.
• The violence. In our birthday clown, this is harmless stuff, mostly. Cream pies and inflated clubs. In this case, I witness mistake in toning down the consequences. It may seem odd to say, but birthday clowns glorify violence more than more traditional clowns do, in that the violence more often than not has virtually no effect. Therefore, they are free to gleefully enact it, and with complete disregard to the effects. It's not a great leap to imagine such a clown, then, accidentally committing horrible violence on one of us and doing it smilingly. Whereas, in most other forms, violence is regarded -- if also occasionally valued -- as something consequential. Cut Shylock, and not only will he bleed, he'll probably try to harvest your organs in revenge.
• The not-speaking. Boy, this one bugs people. It seems to make them feel -- now-a-days, anyway -- that the performer is an even more alien, pretentious thing. I can relate to this feeling, especially when the silence is being peddled to me by some well-intentioned, poorly (or not-at-all) trained moron. It's fun to mock a mime. They can't argue back. (I myself am guilty of making a mime joke part of a recent show, Prohibitive Standards, but it was a sure-fire punchline and under such circumstances I have no scruples.) But I have a theory about obnoxious silence. Silent performance irritates us when the performer is still shouting throughout, "Look at me! Look at me!" It's a fine distinction, but someone performing in silence with a more inviting subtext, regardless of how much they may want you to look at them, is really complimentary to an audience. It's fascinating, and feels special. You're included in the silence, and it's nice there.
• The mask. What mask? Oh, there's a mask, dudes. Isn't that the most terrifying aspect of a birthday clown? The grotesquely exaggerated features, done in colorful contours on a death-white face? I admit: I get shivers at the thought. People these days don'ta like-a the mask. What are they hiding? Who are they, really? WHY CAN'T THEY JUST LOOK NORMAL? Well, as Friend Patrick will attest, the traditions of masks are too numerous, wide-spread and intricate to address . . . in any one place, really. As to the horrid birthday-clown make-up, it is derived a great deal from commedia dell'arte, as well as other places. Time was, when anyone was going to tell a story with power, they'd use some kind of disguise. Masks were common-place in parties and festivals and ceremonies. Theatre just used that, and it has changed throughout the years. The birthday clown adopted Pierrot's white face, Dottore or a zanni's bulbous nose (originally red from drink) and merged it with the color scheme of an American circus of the 1800s. The effect is admittedly garish and disturbing. The mask, be it a commedia one, face paint or just a strap-on red nose, used to serve to free the performer to go to greater lengths to entertain his or her audience. The red nose is often referred to as "the mask that reveals," serving as it does to let it all hang out and expose a person in the most entertaining fashion. Birthday clowns, once again, seem to use it simply to advertise.
• The murders. In traditional clowning, the . . .. Wait. WHAT?! Murders? What kind of performance philosophy is this? I write "The murders" because, in researching this topic, I got sucked into a little reading about John Wayne Gacy, Jr., and that man was a scary S.O.B. He was, in addition to being a serial killer, a birthday clown: Pogo the Clown. This is not the fault of clowndom in general of course, any more than George W. Bush is the fault of Texans, or diseased howler monkeys. Still and all, the concept of a criminal clown predates Gacy. This summer, The Dark Knight will relaunch the iconic figure of the Joker, Batman's nemesis, and I suspect that this time his aberrant behavior will not be quite as disarming as Nicholson portrayed it. Terrifying, most likely it will be, even without the unthinkable recent demise of Mr. Ledger. I wish I could say that the figure of a murderous clown doesn't go back very far, but I'm afraid it does. The Punch & Judy puppetry of England has its roots in Italian commedia dell'arte, and the stories of P&J consist mainly of Punch offing a variety of other puppets. This is clearly a subject under its own heading. What more can I say than: Not all clowns are killers, just as not all killers are clowns.

The past week has for me been very clowny. I continue to read my Buster book. I've had two auditions (auditions themselves being very similar to the torment a clown experiences moment-to-moment [at least, my clown does]), and one of them required an original movement piece. To top it all off, I had a conference with the Exploding Yurts -- my little creative-encouragement group with a strange name -- regarding the draft of a screenplay for a clown film I'm writing. (Because struggling to become a renowned theatre actor just isn't frustrating enough.) I don't know why I'm turning to the clown in me so much these days. I suppose it could have something to do with working on that whole "what kind of work is MY kind of work" question I began asking some months back.

And it seems I'm getting an answer. Or three.

Send in the . . .. Oh wait; that's me.

I heard recently (can't recall where) that a fear of clowns was the universal fear of all children. I know some adults who would postulate that children ain't the half of it. Clown fear, or coulrophobia, is prevalent. Of that there can be no doubt. Check some articles, my fine, feathered readers: and a-one, and a-two, and a-three. I hardly feel a need to provide references for this phobia, however. It seems to be universally understood that clowns are, under the right, or wrong or, for some, any circumstances, scary. Friend Davey backs this up. He doesn't like clowns, either (though apparently the Puck from Neil Gaiman's Sandman he's just hunky-dorry with), and one of his best friends is a clown. It's tearing our nation apart! It's brother against brother! Cats and dogs, living together; mass hysteria!

And that is what I think the fear of clowns comes down to. Someone, please, tell me if I've got it all backward. I'd love further insight into coulrophobia. (And while you're at it, please break down the etymology of that word, too.) To me, who only fears the certain, intentionally scary clown, it comes down to anarchy. People simply don't know what a clown will do next, and on top of that, clowns are the ultimate breakers of the fourth wall, or the audience-performer separation. We can't exist without you, audience. If a clown gets his foot lodged in a trashcan, then stumbles around until accidentally setting himself on fire, and no one's around to hear the screams of agony, did the clown really get his foot lodged in a trashcan and stumble around until accidentally setting himself aflame? The sad answer is: No, my dear audience. No.

I love clown work. I was introduced to it as a performer by a fellow clown, Grey Valenti. Friend Grey graduated from the Dell'Arte school, is a member in good standing of Zuppa del Giorno, and directed our only full-length clown production to date: Silent Lives. I think it's safe to say that Grey feels she learned a lot from clowning--the which she does in the general Lecoq/red-nose style--and applies those lessons to the rest of her life. I was very cautious to enter that world for quite a while. Rather like my few flirtations with attempting dance, I would find myself feeling lost in the work, a stranger in a strange land, and quickly become discouraged. Add to that all the aspects of clowning that actors are trained not to do, such as acknowledging the audience or drastically modifying one's behavior on stage in response to them, and you have yourself a pretty scary little world to enter . . . even without the intimidation of how personal clown work is. The idea is that one's clown is unique to one's self, thriving on our unexpressed emotions, and that the more difficult a time the clown is having, the funnier it is to the audience.

Taken from that perspective, I wonder if persons suffering from coulrophobia might not start to feel some sympathy for the clowns they meet.

It's unfortunate that, in our community at large (I'm speaking here of the U.S. of America, people), a "clown" has the stigma that it does. Google images of "clown" and (as of the date of this writing) you get that whole "birthday-clown" package, replete with elaborate face paint, grotesque colors and ginormous shoes. You also get Google suggesting you try searching for "scary clowns." The allegory here is very nearly self-evident. I don't know a lot about how the birthday clown(TM) became the prototype clown for us. I can assume influences from what I know of clown history, but that's just what they'd be: assumptions. I do go so far as to suggest, however, that the birthday clown is the result of a certain competitive and/or capitalistic philosophy we tend to adopt, knowingly or no. Drive anything to a certain point of extremes, and it will become grotesque.

These things do not a clown make. We've got clowns we love (or hate) unabashedly, without fear, surrounding us in our culture. Certainly two of the greatest silent-film comedians were clowns (I'm not sure I'd classify Harold Lloyd as one; I see him as beginning the swing toward more naturalistic comedy), and possibly the birthday clown has borrowed from their pedestrian wardrobe. Dr. Stephen T. Colbert is a clown, and I don't mean that in the derogatory sense. I mean that he is an iconic comedian, heavily dependent upon his audience, and who is developed out of the particular personality of a performer. The fact that he is also a scripted telelvision "host," more verbally motivated than driven by pratfall, is simply an adaptation to the time, and has evolved from other, more Western traditions of clowning. I believe Simon Cowell may be a clown, too. If he really behaves the way he does on American Idol at all times in his life, well, then he's not, and I pity him.

The funny thing about clowns (ha-ha), is that we are essentially children. I've spoken to a lot of people with theories from all sorts of places about why this fear of clowns. My sister recently insisted that the "traditional" clown face-painting taps into a primal fear of death, that children see a white face and know instinctively that it means a dead person. Could be. Lots of articles suggest that clowns are chaos-makers, and most mythologies contain some such figure, which is often associated with animalistic behavior. A fear of clowns, then, is a survival instinct, a defensive reaction to something outside one's community that has found its way in. (Never mind that many Native Americans figured this clown figure--Raven--for having created the world.) I can dig it. Me, though: I think people are threatened by the anarchy of a person behaving child-like. That is, in ignorance of "the rules."

As I grow older and (ever-so-slowly) more mature, I value what the clown has to teach me more and more. The clown takes nothing for granted. The clown makes mistakes regularly, and makes them with absolute commitment, and sometimes they even work out for him or her, in which case he or she never comes to view it as a mistake. The clown sees purpose in everything, understanding in nothing. The clown is selfish in its needs, yet absolutely dependent on the love of others. The clown, in short, makes me feel a little less an "adult, " and a little more human.

Which, I admit, can be scary.

Soup for a New Year

Sew: Zuppa del Giorno needs to submit a video of our work to festivals in Italy. The trouble? We don't got no good video of our shows. In an effort to share what we do have, I post here for reference the three excerpts I've managed to film and hang on to.

The first is a selection of moments from our first show, Noble Aspirations. This show was completely structured improvisation, and we were still finding our style. These clips feature myself, Todd d'Amour, Zac Campbell, Richard Grunn, David Zarko and Grey Valenti. As I understand it, only one of us was Equity at the time, and he allowed for the show to be taped and shown. Here you have it:

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Let's just hope that one day this finishes loading, because the next is an excerpt from Silent Lives that we performed on demand (and without rehearsal) for one of our potential collaborators in Italy. It was taped on my digital still camera, propped on a theatre seat. So: Not awesome quality, once again. But it was a thrill to have this excerpt on file, all the same. The clip features me, Heather and Todd again. It is a point in the show when the two ingenues want to romance one another for the first time, but are too young to know how, so the fantasy of Rudolph Valentino intervenes for some much-needed lessons in amour. Incidentally, it's my understanding on both of these next videos that there's no Equity conflict because they were filmed out of the country:

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Finally, a very, very raw representation of Death + A Maiden, Heather's and my clown piece. David Zarko gives us our introduction. This piece was directed by Grey Valenti. It's heavy with musical cues and props--none of which we had in Italy when we made a command performance. This was the first time Heather and I did the piece, ever, without the music, and we adapted a trunk of arbitrary items to represent our standard props. In this piece, a toilet brush is a mirror, a sword replaces a scythe, etc. So it may be a bit tough to interpret this. I play Death, who falls in love with the woman he's fated to dispatch of:

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Happy Halloween. We're all gonna die.

As though worries about the environment and global strife were not enough, it appears that the science fiction writers were right once again. I refer you to this link, courtesy of Friend Nat. Read it, if for nothing else, for your own safety and those of your loved ones:

http://www.cracked.com/article_15643_5-scientific-reasons-zombie-apocalypse-could-actually-happen.html

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.