DRAWING LIFE by fred hatt

2012/02/12

Dancing/Drawing Performance

Kayoko Nakajima and Carly Czach, dancing Contact Improvisation, 2012, photo by Fred Hatt

On Saturday, February 18, I was drawing as part of this performance by one of my longtime collaborators, Kayoko Nakajima.  Kayoko is a dancer and a deep student of the anatomy of movement.  Here are all the details:

 “ARt Seeds to ARt Sprouts Project 2012”

Concept: Kayoko Nakajima

Improvisational/Contact Improvisational Dance: Kayoko Nakajima, Carly Czach
Improvising Drawing: Fred Hatt, Michael Imlay,Ivana Basic, Jennifer Giuglianotti
Costume: Aya Shibaraha
Video: Charles Dennis
February 18, Sat. 2012
7:30pm
Cumbe: Center for African and Diaspora Dance
558 Fulton Street, 2nd Floor (near Flatbush Ave.)
Brooklyn, NY 11217
This performance was a part of NYFA Bootstrap Festival 2012 A Celebration of Movement and Interdisciplinary Art
featuring Nicola Iervasi, Artistic Director, Mare Nostrum Elements, Kayoko Nakajima with Carly Czach, and Clark Jackson.

2011/11/12

Fierce Fire

 

Still from "Inner Heat", video by Fred Hatt with Corinna Brown

If you emerge from a hot tub or shower into the cold night, you may see rivulets of steam rising from your skin.  If the environment is dark and a light source illuminates the steam from behind, you can see it clearly.  A runner on a chilly morning may also generate steam from the body, but it’s usually difficult to see in daylight.

Still from "Inner Heat", video by Fred Hatt with Corinna Brown

My longtime friend and collaborator, Corinna Hiller Brown, a butoh dancer and movement therapist, had the idea of trying to capture this effect on video, combined with trancelike butoh dance.  On a snowy winter night in 2005, in my studio in Brooklyn, we turned off the heat, opened all the windows and doors, and pulled a box fan out of off-season storage, trying to get the room as cold as possible.  Corinna repeatedly got in and out of a hot shower, so when she entered the chilly studio her skin would steam for a couple of minutes – just enough to get a quick take.  Later that same night, I filmed the snowflakes eddying under the street lamps outside.

There was no way to assemble the fragments of dance into a connected choreography, but the slow downward drift of the snow through shifting currents of air worked well as a transitional element, echoing in reverse the movement of the glowing steam curling up from the warm skin.  The first, simple edit of this material was used as a projection element with “My Love Bleeds Fire”, a choreographed piece that Corinna premiered at the Cool New York Dance Festival at White Wave.

Still from "Inner Heat", video by Fred Hatt with Corinna Brown

Seven years later, I’ve finally completed a version of the video that I feel stands alone as a piece of poetic cinema.  For the soundtrack, multi-instrumentalist Gregory Reynolds created a jangly droning sound with swelling bass notes, which I mixed with recordings I’d made of ocean surf and rain.

Still from "Inner Heat", video by Fred Hatt with Corinna Brown

For me, the film is a vision of the warmth of life in the cold world.  I described it thus:  “The body is a slow flame, a campfire in the snow, a star in the vastness of space, a pulsing heart in the ocean.”  Every living being is a kind of fire.  Metabolism is combustion.  Life force is like a flame, cohering as long as it consumes experience, adhering to the body as a candle flame clings to its wick.  The heart and mind of a sentient being give warmth and light into the world.

Still from "Inner Heat", video by Fred Hatt with Corinna Brown

The title, “Inner Heat”, refers to a traditional Tibetan meditation practice called tummo.  A combination of breathing exercises and highly focused visualizations can produce enough heat in the body to survive in the snows of the Himalayas.  This is more than just legendary tantric magic, as Harvard researchers have documented the ability of experienced tummo practitioners to produce striking changes in body heat and other supposedly autonomic bodily functions.

Still from "Inner Heat", video by Fred Hatt with Corinna Brown

I suggest viewing this video as a meditation.  Give yourself over to the waves of slow movement and feel the warmth generating within your own belly and heart, and be a source of light in the darkness.  The video is embedded below (except in the email subscription version of the blog), or click the link to see “Inner Heat” on my Vimeo page.

2011/07/11

Song of a Child Servant

Mana Hashimoto in "Lullaby", 2009, video by Fred Hatt

Itsuki no komoriuta, or the Lullaby of Itsuki (a village on Kyushu Island, Japan), is one of the best-known Japanese folk melodies.  It will probably sound familiar to you even if you know nothing about traditional Japanese songs.  It’s been covered by many western musicians, including the French pop singer Claudine Longet and the Brazilian guitarist Baden Powell.  Here’s a lovely version in  a trembling, breaking voice style by Ikue Asazaki.

Dancer Mana Hashimoto, with whom I’ve previously collaborated several times, was inspired to explore this song in movement.  Mana describes Itsuki no komoriuta this way:  “Two centuries ago in Japan, it was common for poor families to sell their children, age six and up, to work for rich families as baby sitters or housekeepers. If the rich family were nice and open, the children might be allowed to go once in a while to visit their birth families, but often the children didn’t know when they would get to go home. Itsuki no lullaby is a song in the voice of a child missing her home town as she takes care of a rich family’s babies, putting them to bed.”

Norio Shimizu at lyricstranslate.com provides an excellent translation of the lyrics.  (“Bon” refers to the annual Buddhist festival to honor the spirits of the ancestors by dancing and by floating lanterns on the river.)

As soon as Bon arrives,
I will leave for my hometown.
The sooner Bon comes, the sooner I will go home.

I am no better than a beggar.
They are rich people.
With good sashes and good dresses.

Who will cry for me
When I die?
Only the locusts in the mountain behind the house.

No, it’s not locusts.
It’s my little sister.
Don’t cry, little sister, I will be worried about you.

When I am dead,
Bury me by the roadside.
The passers-by would lay flowers for me.

What flowers would they lay?
Cam-cam-camellias
The water would come falling down from above.

Mana was struck by the sad, forlorn mood of the lullaby, and by the beauty of its melody.  It appealed to her sympathies as a mother.  “I always want to find some hope,” she says, “to give those children some light.”

Mana Hashimoto in "Lullaby", 2009, video by Fred Hatt

Mana incorporated Itsuki no komoriuta into her full-length choreographed piece “Yumema/Dream Between”, which she has performed recently at Dixon Place and Green Space.  The film “Lullaby”, which I made with Mana two years ago, represents the beginnings of her engagement with the song, as she improvises movement while singing it.

This film was made in the Brooklyn loft of my friend Sullivan Walsh, a metal craftsman, who created the bed and oval mirror seen in the background.

Mana explores space by contact and by reaching out, often using tactile objects as a base for her movement.  Here, a long banquet table is her stage.  In the first part of the video she explores the melody of Itsuki no komoriuta through gesture and voice, bathed in the golden light of the setting sun.  In the second part, she restlessly tests the boundaries of her narrow stage in the deep blue twilight.

The video of “Lullaby” is embedded here.  If you receive the blog by email you will need to click to the blog site or follow this link to the Vimeo site for this video.

Mana will be performing a different piece this Saturday at a benefit for Japan earthquake relief at Tenri Cultural Institute in New York.

Hi Mizu Kaze – rebirth A fundraising event for Japan featuring gagaku and beyond

Featuring Mana Hashimoto (dance) // Sadahiro Kakitani (ryuteki) // Kaoru Watanabe (flute & taiko) with Daniel Abse (recitation) + Yoichi Fukui (sho) + Yuko Takebe (film)

Saturday, July 16, 2011, 7:30pm. $10 suggested donation. Tenri Cultural Institute, 43A West 13th St. (btwn. 5th & 6th Ave.), New York, NY, 10011, 212-645-2800, www.tenri.org

2011/05/26

Cooking from the Pantry

Luminous Interval, 1991, still frame from video by Fred Hatt

Making a work of art that goes beyond the sketch level is like cooking: ingredients are chosen and combined, subjected to the controlled heat of the artist’s craft and sensibility.  You might conceive a recipe and then go about gathering all the elements that will go into it, but most artists, in whatever medium, keep a kind of pantry of ideas, sketches, and fragments that they draw upon to make a dish.

My blogging process works the same way.  My pantry contains my archive of new and old work, sketches and experiments, things I’ve seen, ideas and fragments of writing.  When I feel the need to whip up a blog post, I see what’s in the pantry and try to figure out what I can make from it.  Last week’s post was a kind of stew, a bunch of unrelated morsels that were simmered together in the stock idea of spatial perception.

This week I’m going to look at this art of combining ingredients through “Luminous Interval”, a video piece I made twenty years ago, one of my earliest attempts to make something meaningful out of the random results of unguided experimentation that tend to fill my pantry.  The illustrations are still frames from the video piece, interspersed without particular reference to the adjacent text.

Luminous Interval, 1991, still frame from video by Fred Hatt

In the mid-1980’s I was living in Oklahoma and had a job producing local television commercials to run on cable systems in small city markets around Oklahoma and Texas.  I used to drive to these markets in a production van with industrial U-matic video equipment.  I wasn’t making my own films, but I often experimented with the equipment, filming the highways and motels on my way.  When the gain was turned up on these old tube cameras, for shooting in low-light levels, the results had a weird, hyper-saturated glow.  Other effects arose from filming with condensation on the lens, or from changing various settings while shooting.

Another kind of experimentation I enjoyed was video feedback.  Pointing a camera at its own monitor creates the same kind of endless tunnel effect you get by facing a mirror to another mirror, but with a slight delay, and moving the camera or changing settings produces blooming, morphing forms of colored light.

Luminous Interval, 1991, still frame from video by Fred Hatt

I moved from Oklahoma to New York and got another job that gave me access to video and film gear, working as Operations Manager at Film/Video Arts, a nonprofit media arts center offering equipment, facilities and training at subsidized rates for independent and noncommercial film and video projects.  I borrowed a spring-wound Bolex 16mm camera and shot some film while visiting a waterfall and stream somewhere in the woods in the Catskill mountains with a dancer friend.  Later, I experimented further with this footage on Film/Video Arts’ film-to-tape transfer machine, which allowed film to be run forward and backward, in slow and fast motion, and converted to negative, with tonalities and colors reversed.

Luminous Interval, 1991, still frame from video by Fred Hatt

I found myself with a stack of tapes containing the results of all this aimless playing around.  I loved the imagery, but something more coherent would have to be made from it to make it worth sharing with others.  My starting point was the contrast between the lush eden of the Catskills stream and the alienating, isolated feeling of the highways and motels.  The architecture that grows around the modern highway is functional, generic, and hard.  It aims to keep us moving along, no rooting or flourishing allowed.  In this context, the forest stream images could be seen as memories of the richness of life.

Luminous Interval, 1991, still frame from video by Fred Hatt

I had recently been reading the Bardo Thodol, or Tibetan Book of the Dead, a text that views death as a transitional state, a passage between worlds in which visions of peaceful and wrathful deities test the spiritual state of the soul on its way to finding a new womb of rebirth.  Though I was young and healthy myself, mortality was on my mind.  This was at the height of the AIDS crisis, when so many of the creative of my generation, and so many of my friends, suddenly wasted away in their prime.

The Bardo Thodol gave me a rough structure, inspiring the six numbered “chapters” seen in the video.  The edition of the Bardo Thodol that I had described the “bardo” as a “luminous interval” or transitional state between realms, so “Luminous Interval” became the final title of the piece (some earlier versions were screened under the title “Baptism”).  My idea of this structure was also influenced by the 1963 electronic music composition “Le Voyage”, by Pierre Henry.  “Le Voyage” is also based on the Tibetan Book of the Dead, and had been a favorite album of mine when I was a kid.  Some fragments of this piece are used in “Luminous Interval”.

Luminous Interval, 1991, still frame from video by Fred Hatt

To sharpen the idea of the journey of rebirth, I borrowed a National Geographic film called “The Incredible Human Machine” from the public library, appropriating some of its amazing medical footage, especially the material showing the fertilization of the ovum and development of the embryo, to layer in with my other material.

Luminous Interval, 1991, still frame from video by Fred Hatt

All the original video material I had to work with was silent.  I felt that having some sound on it would make it easier to find transitions and moments in it, so I simply dubbed entire sides of some of my favorite LPs onto the source footage tapes.  I chose atmospheric pieces that seemed to fit the moods I saw in the footage, but once the sound was laid down I did nothing to move or alter it.  In the edited video, wherever the video is cut the audio is also cut, and wherever there are two pieces of video superimposed, the two sound sources are also mixed.

When I’d finished a rough edit of all this material around the Bardo Thodol structure, it did seem a mystical, psychedelic journey, but I felt it still needed a stronger narrative element.  I found the poem “The Flight of Quetzalcoatl” in Jerome Rothenberg’s “Technicians of the Sacred”, a collection of his poetic renderings of myths, songs and rituals from traditional cultures all over the world.  “The Flight of Quetzalcoatl”, from the Nahuatl Epic, depicts the exile, mortality, and rebirth of the Mesoamerican deity of the dawn, the Feathered Serpent.  This poem seemed to fit my narrative like a glove, so I added excerpts from it as a voiceover.  Like the music excerpts, the poem is fragmented and re-ordered.

Luminous Interval, 1991, still frame from video by Fred Hatt

This is how a finished piece was made out of material that came out of pure play, without any vision of the finished product guiding the creation of the source material.  Much of my work is done this way, not only video work but also drawing and painting.  In my larger drawing works, I often begin by sketching unplanned overlapping figures, only then trying to discover some structure in the resulting chaos.  You can read a description of that drawing process here.

You’ll notice that there’s quite a bit of material in this piece that I’ve appropriated without permission.  When the film was made it was only shown in noncommercial screenings, so it wasn’t an issue, but now it’s going up on the internet.  I think the “fair use” argument, that only fragments of the music and video and text sources are used and that they’ve been made into a substantially new work that does not compete or infringe on the original sources, applies here.  Full credits are seen at the end of the film and can also be found in the info section on the video’s Vimeo page.

The video itself is embedded at the bottom of the post.  I believe subscribers who receive the blog by email won’t get the embedded video, but will need to click to the blog site or to follow this link to the Vimeo site for this video.

2010/09/03

Faces of the People

“The Active Mirror”, 2002, by Fred Hatt, detail of acetate drawing

New York City is a magnificent environment for people watching.  On the streets, manual laborers mingle with capitalist big shots, celebrities blend in with the masses, and economic refugees share the sidewalks with tourists on spending sprees.  I know of no other city that compares with New York for ethnic and cultural diversity.  If you love humanity for its endless variations, New York is a sumptuous banquet.

“The Active Mirror”, 2002, by Fred Hatt, performance photo by April Panzer

Of course, once you leave the street or Subway and step into a culturally specific environment, most of that diversity disappears.  Unfortunately, that is true in the galleries and performance venues of the art world.  The art world in New York is not all white or all American, but it is almost entirely populated by people with a certain kind of education and upbringing, with certain well-defined ways of speaking and acting and dressing.

“The Active Mirror”, 2002, by Fred Hatt, performance photo by April Panzer

Those who work in arts administration are united in proclaiming the value of diversity and have been trying for years to reach out to “underserved audiences” and “underrepresented populations”.  Their efforts have been somewhat successful – I think art audiences in New York, especially for large, well-publicized events, are clearly more diverse now than when I moved here two decades ago.  Still, it doesn’t begin to compare with the diversity on the streets.  Art galleries in New York are all free to enter, but the vast majority of people never do.  Unfortunately a lot of art is pretentious and unfriendly to the uninitiated.  This attracts an audience of initiates, whose aura of exclusivity tends to deter those who do not see themselves as art world insiders.

“The Active Mirror”,2003, by Fred Hatt, detail of acetate drawing

A few years ago I took advantage of an opportunity to use my art to connect with people on the street.  Chashama is an arts organization that has special access to the asset that is most problematic in the dense and expensive city – space.  Chashama’s founder and artistic director, Anita Durst, is a member of a legendary real estate dynasty family.  The Durst Organization develops skyscrapers in Manhattan.  Properties that are condemned or transitional are made available for the arts through Chashama.  I’ve been involved with Chashama events since the mid-1990’s.  They have a great track record of supporting all kinds of artists, including some that most of the institutions would consider too underground or outsider or offbeat to present.

“The Active Mirror”,  2002, by Fred Hatt, performance photo by April Panzer

During the early 2000’s, Chashama had a whole block of storefronts on 42nd Street between Sixth Avenue and Broadway, while the Durst Organization was constructing the Conde Nast Building at the corner of Broadway and 42nd, the southern end of Times Square and the Theater District.  They hosted a huge festival of theater and dance, performance art, visual art and installations called “Windows on 42nd Street“.  In April, 2002, and again in July, 2003, I presented a drawing performance called “The Active Mirror.”

“The Active Mirror”, 2002, by Fred Hatt, performance photo by April Panzer

A sign on the window read: “A reflection is the view of a virtual eye behind the glass.  Look at your reflection in a storefront window, and you see yourself and your surroundings, superimposed over the merchandise on display.  But in this window, on this day, the view you see in the window is that of another subjective eye, an artist who sketches what he sees through the window, on the window.  Stop to watch, and your portrait may appear there on the window.”

“The Active Mirror”, 2003, by Fred Hatt, detail of acetate drawing

I lined the inside of the window space with white fabric and the inside of the plate glass with clear acetate.  I hung some of my portraits in the window space, to prove, I suppose, that I was a qualified portrait artist.  I stood at the window with my black Sharpie and sketched the urban landscape until I could attract passersby to stop for me.  If anyone paused to watch, I quickly began sketching a likeness, starting with a recognizable detail of attire or hairstyle so the subject would know that I was drawing him or her.  I had to work quickly, as I couldn’t expect anyone to have the patience to give me a prolonged pose.  Other passersby would stop to watch the action, and I would quickly move on to the next subject, since if my audience would disperse I would face the difficult challenge of gathering a new cluster.

“The Active Mirror”, 2003, by Fred Hatt, detail of acetate drawing

Visual art is usually considered an indirect form of communication.  You make a painting or whatever, and later, people look at it and try to imagine what you were thinking or feeling in the act of creating it.  For a long time I’ve had an interest in the potential of visual art as a more direct way of relating to another person.  This interest has been explored through a highly collaborative way of working with models, through the idea of art as a ritual or experience (such as body painting), and through treating the act of drawing or painting as a dance or performance, for an audience.

“The Active Mirror”, 2002, by Fred Hatt, performance photo by April Panzer

In “The Active Mirror”, my offer to strangers was to share with them my way of seeing them.   I could not speak to my subjects, nor they to me, through the thick plate glass.  My sharpie sketches were my only way of relating to people.  Around the corner in Times Square, there are portrait and caricature artists who make a living sketching the tourists.  My sketches were not for sale, just for public display, and I think many of the people who stopped for me were not tourists, but New Yorkers who would never think of sitting for a street caricaturist.

“The Active Mirror”, 2002, by Fred Hatt, detail of acetate drawing

Everyone is comfortable looking at something in a store window, even people who would never enter an art gallery or performance space, so by the end of five hours of sketching, the windows were covered with images reflecting the wondrous diversity of the New York street.

“The Active Mirror”, 2002, view from inside the window, drawings and photo by Fred Hatt

Here are some more details:

“The Active Mirror”, 2003, by Fred Hatt, detail of acetate drawing

“The Active Mirror”, 2002, by Fred Hatt, detail of acetate drawing

“The Active Mirror”, 2003, by Fred Hatt, detail of acetate drawing

“The Active Mirror”, 2003, by Fred Hatt, detail of acetate drawing

“The Active Mirror”, 2002, by Fred Hatt, detail of acetate drawing

“The Active Mirror”, 2003, by Fred Hatt, detail of acetate drawing

“The Active Mirror”, 2002, by Fred Hatt, detail of acetate drawing

“The Active Mirror”, 2002, by Fred Hatt, detail of acetate drawing

“The Active Mirror”, 2003, by Fred Hatt, detail of acetate drawing

“The Active Mirror”, 2002, by Fred Hatt, view from inside window, drawings and photo by Fred Hatt

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