By Christian Viveros-Fauné
By Miriam Felton-Dansky
By Tom Sellar
By Tom Sellar
By Jessica Dawson
By Tom Sellar
By R. C. Baker
By Tom Sellar
Kasai begins his solo costumed like a woman in a kabuki drama. His body understands the sinuous complexity of onnagata behavior. Like the traditional male performers of female roles, he takes tiny, sliding steps, settles into sinuous curves, sinks in unknown complications of emotions. But another personabolder and harsherflashes out occasionally. Kei Shii's music dredges up the sounds of samisen and voice amid spare electronic effects. As in traditional kabuki, black-clad stagehands remove Kasai's kimono, but then dress him in shirt and trousers and free his halo of reddened hair.
Kasai improvises on a set structure. Often he plays to us. He speaks a few words in English, German, or Japanese"beginning of heaven," "New York, Lexington Street." Turning 59 this year, he's remarkably limber, wheeling through a series of handstands. For the last part, he slips into a white suit offered by invisible offstage helpers. Nothing much changes, except that snow (or pollen) drifts down around him. The curtain call is a show in itself: Still dancing, he rips flowers from the bouquets he's offered and hurls them about. He's been performing for an hour and 40 minutes, magicking the weight of time away.
Why is flamenco so popular in Japan? Perhaps because it shares with Japanese classical forms the power of sudden stillness, the pouncing on movement, the controlled ferocity. In New York, Shigeko Suga has been blending Japanese and Spanish forms in theater pieces since 1991. Her latest work (at La MaMa through Sunday) was inspired by Arthur Kopit's play Wings. As in that work, the leading character in her SiguiriyaThe Heart Beats is immobilized by a stroke, but she's not an aviatrix like Kopit's heroine; she's a flamenco dancer and relives that passion in her head.
Those visions mingle strangely with events both real and unreal. Flamenco becomes the metaphor for health and power, butoh for the deformations of body and spirit through illness, the inchoate cries of the immobilized flesh. At the beginning of this flawed but engrossing work, "Maria Cortez" (Naomi Shibata) joins Anaya and Kumi Kuwahata in a sevillanas, surrounded by an olé-shouting, hand-clapping crowd. She collapses and is undressed and dragged back to a chair, where she sprawls, limp-legged. But her past splendor is portrayed by the beautiful Mieko Seto, a far more accomplished flamenco dancer than Shibata. Perhaps memory aggrandizes her.
Antonio Cerezo, Aundré Chin, Mitsunari Sakamoto, and Lisa Ann Williamson also play hospital attendants, patients, and a Greek chorus. Bret Boyle is not only the doctor, but a brief parade of friends and greedy relatives. Through it all, Shibata twitches on her chair (she's wonderful at suggesting inexpressible memories). Minouche Waring wanders through as the voice of the sick womanalthough without the program, who'd know who she was? Mystifyingly, this arresting woman speaks words of classic French ballads, like "Non, je ne regrette rien," as if they were major poetry.
The musicalthough earsplittingly amplifiedis of enormous help in creating drama and mood. Some is drawn from recordings, some created live by singer-guitarist Cristian Puig and percussion players. Seto's dancing is impressive, especially in the last Siguiriyas de Maria, which she performs in a dress with a ruffled train (maybe the "Maria" refers not to the character but to the late Maria Alba, who is credited with some of the choreography). Perhapsalthough the ending is unclearthe memory heals the sick woman; you could almost believe it possible.
Much has been made of Ohad Naharin's disagreement with Israel's position in regard to the Palestinians and his use of music by Arab composer Habib Allah Jamal for Naharin's Virus, the choreographer's latest work for Batsheva, the Tel Aviv-based company he directs. During the company's recent performances at BAM, when tentative nuzzling between pairs of dancers turns to struggle, or when all of them race to a gray wall at the back and start scrawling things on it, or when someone scratches a stain of red chalk amid the white, or when a woman screams, it is possible to intuit allusions to the current, horrendous conflict.
I think that to perceive politics at the core of the dance is a mistake. The virus is, in a sense, Naharin's movement and how it affects dancers, how they translate it. That style is sketched for us by a large white fabric puppet (tubes for torso and arms), pressed into life by intermittent blasts of air from a hidden fan beneath it. Suddenly straightening, then rippling and wilting, it does a mesmerizing dance. The live performers, too, combine earthiness with liquidity. Their arms and torsos are so mobile that it's hard to believe all 17 performers can move in precise unison.