Filmmaker James Murray-White reviews Fire & Ice, an exhibition bringing together three artists who complement each others’ practice in a way that points the audience ‘to deeper connections with the base elements that underpin planetary life and consciousness’.
1,350 words: estimated reading time 5.5 minutes
GroundWork Gallery is dedicated to artwork directly focused on the environment.Previous exhibitions have looked at birdlife, trees, forests and the art of wood, and stone; and their first exhibition featured a specially commissioned piece using River Ouse mud by Richard Long, showing alongside work from his friend Roger Ackling, themed on sunlight and gravity.
It’s an art space that inspires and draws in, and I for one have become a huge fan of GroundWork and its ethos since I encountered it during that first show. Curator Veronica Sekules has created a unique space that brings environment-focused art to us all, from the ground up.
Fire and Ice continues the elemental theme and brings together a mother and daughter with a potter, using still and moving images juxtaposed with pottery to explore how energy is embodied in ice and fire and clay: what it means to humanity, as a thing of beauty and as an object of power, sometimes destructive.
Gina Glover’s still images take the viewer on an arc from the landscapes of Iceland, Greenland and Spitsbergen, showing wonderful glaciers framed as aesthetic, to a series titled Poisoned Water Runs Deep looking at fracking in the United States. The glacial images are in colour, and have an ethereal beauty, as art that we would wish to hang on our walls; and the fracking images — black and white, stark, cropped closely — dominate a whole wall. The controversy over fracking is well known — and we in the UK are seeing it come upon us right now. I’m hearing shocking stories of police and private security guards attacking protestors who are trying to prevent the fracking equipment being set up on land in Lancashire. A friend of mine has been hospitalised after peacefully protesting but being violently pulled and dragged from the public roadway.
Glover’s work makes the damage to the land and atmosphere clear, but it is also the future damage that reveals itself: as one example, fracking taking place on North Dakota farmland, with cows grazing nearby — the animals, the grazed land, the water, and the soil and sky all being irreversibly polluted. This is necessarily political work, and needs to be seen. At an event on using climate change imagery recently, run by the NGO Climate Outreach at the London Reuters Office, I saw a provocative presentation by Canadian photographer; Robert van Waarden has taken this investigation one step further and photographed and interviewed those living on the fracking line as it criss-crosses the US. His images show the human face of this issue: Glover’s work emphasises the environmental issues which this chaotic rush for energy produces.
The experience of these contrasting images close by on the ground floor gallery is stark. They are interspersed with Jessica Raynor’s work: her images and footage present energy in its active form, as tantalising to humans; perhaps like ‘fool’s gold’, ever elusive and drawing us further into its secret. I loved the dynamic dissection in 365 Faces of the Sun: 365 images of the sun flickering before us and drawing us in to its magic and power.
Raynor’s work, she says, comes out of an inquisitive response, “reacting to nature through wonder.” I was also drawn in by her video work Conversion, which shows the burning of a bale of straw, looping backwards and forwards. It represents creation, blooming and death, and her work in total is reminiscent of the best of ideas shaped within the films of Stanley Kubrick
There’s a surprise on the way up to the upstairs gallery, where another of Rayner’s images hangs. The Wood-Pile is a graphite drawing of wood chips, used in the production of biomass. I love the reference to Robert Frost’s poem:
“I thought that only
Someone who lived in turning to fresh tasks
Could so forget his handiwork on which He spent himself, the labour of his ax, And leave it there far from a useful fireplace To warm the frozen swamp as best it could With the slow smokeless burning of decay”
– The Wood-Pile, Robert Frost
Upstairs, Hilary Mayo’s pottery dominates the room. As the son of a potter, I’m biased towards this art form, and usually have to be restrained from my inner instinct to reach out and caress clay, as my youth was spent playing with wet and dry and fired clay, the tools and wheels and assorted craft involved in making. I love the way that slip drips down the vessels, marking a lighter territory upon the darker hues seen as landscape through Mayo’s physical vocabulary.
Mayo’s work was made after a trip to Iceland, and follows the contours and colours of that land, encrusted and dipped upon pottery forms, made as vessels. The power of energy bubbling up underneath that land, spewing out in geyser form, spills out onto Mayo’s clay, and represents force and passion, light and dark entwined. Her large-scale piece, Deliquesce sits in the window of the ground floor gallery — or more accurately, squats, like a hewn tree root, powerful and watchful.
Mayo cites an important quote by Walter Benjamin as her influence: “History lies before the eyes of the observer as a petrified, primordial landscape.”
Also upstairs, facing Hilary Mayo’s pottery, Gina Glover shows Melt, a series of 12 circular aerial images of the Greenland ice sheet. GPS references for each image are shown on each. Glover has made an almost perfect artistic record here of the fact of glacial melt, a crucial climatological indicator. Climatologists estimate that were all of this ice to melt, the world’s oceans would rise by approximately 23 feet. Groundworks Gallery, Kings Lynn, and most of East Anglia up to where I write this in Cambridge — the flat fens — would be under water.
The three artists complement each others’ practice within their unique disciplines, and have been brought together in Fire & Ice in a way that points an audience beyond the simple constraints of human understanding to deeper connections with the base elements that underpin planetary life and consciousness. These artworks ridicule human obsessions with energy creation, and connect us to the beauty and deeper power of the raw elements of this planet.
Note: James is an Artist-Associate at GroundWork Gallery. He filmed an event there on 28th October — facilitated by environmentalist Tom Burke OBE — at which the three artists gave presentations about their work. The film will be available on the GroundWork Gallery website soon — and you can see a promotional film James made for the gallery.
Find out more
You can see more of the exhibition Fire and Ice exhibition – which runs until 16th December 2017 – and the work of GroundWork Gallery at their website. GroundWork has recently won the highly prestigious Nick Reeves Award for Art & Environment, awarded by the Chartered Institute of Water and Environmental Management’s Arts and Environment Network.
A psychotherapist and writer committed to the rewilding of human nature, exploring the correlation between despoiling our natural world and the desolation of the human spirit Read More
Questioning power? Space for creative thinking...
'A thing of beauty and an object of power' is how James refers to the embodiment of energy in ice and fire and clay on show here, and our connections through art to planet, culture to nature. How might human and more-than-human powers play out for you in a creative response to our energy concerns?
Share your thoughts - use the Contact Form, visit the ClimateCultures Facebook page or write a response on your own blog and send a link!
Author David Thorpe considers approaches that engage readers with human stories within the climate change one, and writers’ responsibilities in climate fiction, given that “stories are fundamentally how humans understand and spread wisdom as well as entertain themselves.”
2,480 words: estimated reading time 10 minutes
You can read Part 1 of The Rise of Climate Fiction: Beyond Dystopia and Utopiahere.
I’ve interviewed a few cli-fi writers about their work. Tony White, author of Shackleton’s Man Goes South, was appointed writer in residence at the Science Museum in London. He found, in the bowels of the building, a lost Edwardian science fiction story. But this one was written in Antarctica in 1911 by George Clarke Simpson, Captain Scott’s meteorologist. He says:
“Simpson’s short story is not a great work of literature but it is a very revealing document, revealing about the time when it was written, while on its own terms it is a story from a fictional far future in which climate change has melted the Antarctic ice and destroyed all human life. What was also immediately intriguing was that nobody seemed to have noticed it. For a century this strange text had been more or less overlooked, absent from the commentary yet hiding in plain sight in the South Polar Times, a kind of scrap book newspaper founded by Sir Ernest Shackleton on an earlier expedition.
Finding a science fiction story about climate change – which uses those two words, in that order: ‘climate change’ – yet which had been written in 1911, was quite a bombshell. While researching Simpson’s life and reading his other publications, and the private journals that are held in the Met Office archive down in Exeter, I discovered that he had continued to research climate change for most of his career – though he had never written another short story about it! – and that he had even been the longest standing director of the Met Office in the UK.”
Tony’s novel incorporates this story plus a reversal of the Shackleton myth: ‘the world turned upside down’, with people fleeing to Antarctica instead of from it, in a hot world instead of a cold one.
Psychologically there are many aspects to people’s reluctance to engage with the profound implications of climate change and other aspects of sustainability in a way that’s appropriate and proportionate. George Marshall’s brilliant research, in Don’t Even Think About It: Why Our Brains Are Wired to Ignore Climate Change, documents many of these. It’s not just the jargon, it’s peer pressure, near-sightedness, fear, ignorance, vested interests, to name a few.
Yet stories are fundamentally how humans understand and spread wisdom as well as entertain themselves. Because of this, I do think there is some responsibility not to paint self-fulfilling, disempowering dystopic futures or to preach about environmentalism to the converted, but instead to provide inspiring and realistic future visions as settings for potentially popular fictional narratives that demonstrate how humanity might successfully meet climate change’s challenges and make a better world, solving multiple challenges.
This was behind another project I became involved in: Weatherfronts, which produced new work by very different writers and poets. In his introduction to the first of two Weatherfronts collections Peter Gingold, Director of TippingPoint, quotes Nobel prize-winning psychologist Daniel Kahneman: “I am very sorry, but I am deeply pessimistic. I really see no path to success on climate change.” The psychologist adds: “To mobilise people, this has to become an emotional issue. It has to have immediacy and salience. A distant, abstract and disputed threat just doesn’t have the necessary characteristics for seriously mobilising public opinion.”
Reaching the emotions
It has to be an emotional issue. TippingPoint organised two Weatherfronts events at the Free Word Centre in London to try and reach this emotional reaction to this abstract topic — Peter Gingold calls it “a creative challenge” — and found that there seems to be no limit to the number of forms, voices, and approaches that can be used to bring new and powerful perspectives to the subject. As an example of the variety of works possible, Chris Rapley — a professor of climate science at UCL and Director of the British Antarctic Survey from 1998 to 2007 — ‘starred’ in 2071, a show co-written with Duncan Macmillan and directed by Katie Mitchell at the Royal Court Theatre.
I attended the second Weatherfronts event, with 65 other writers and 20 climate experts — an intensive exploration of the scientific facts, the politics, the creative possibilities and more. Many submitted excellent proposals for new work, from which a panel chose five, including mine, for commissioning and publication. My story is set in 2092, comparing the UK’s and Barcelona’s responses to climate change in the tale of a young mother’s dilemma. Should she stay in flooded, chaotic Barcelona — a city over-run with climate refugees from Africa — with her husband and child? Or leave them to go back to England, which is run by algorithms that balance the amount of available food and energy with the population level, on the principles of ecological footprinting, to achieve a ‘one planet’ country? A dilemma as gut-wrenching as this — stay with your child and husband or leave them — is a good way of bringing home the realities of climate change already being faced by some people, say in Pacific islands being lost to rising sea levels.
There were two events, two sets of commissions, separated by two years. As Peter Gingold says in the introduction to the second Weatherfronts collection:
“One thing we have seen very clearly is that over the 12 years of TippingPoint’s life, writers’ and indeed all artists’ responses to the subject have grown far more sophisticated and, both miraculously but also unsurprisingly, increased in their range and scope. The work in this collection amply illustrates that … If there is a common theme to these five powerful pieces of writing it is that their scale is domestic. This most grandiose and abstract subject is experienced at a very personal level, making its demands on the way we live with partners — or with friends, neighbours and communities. This must be fruitful.”
The creative response
It’s no longer ‘we need to persuade people climate change exists’; it’s ‘what are the emotional ramifications of climate change?’ This is a good point to bring in my friend Emily. A poet, Emily Hinshelwood is also a climate activist. We’re going to run a course on writing cli-fi together next year. She wrote a poem based on conversations she had about climate change with ordinary people. This was her creative response to feeling swamped by data and statistics on the issue. She told me:
“I needed to talk to people who aren’t normally asked about climate change. I decided to walk through Wales, along the Heart of Wales route, and everyone I met I’d ask three questions. I fully expected to get told to fuck off. They were: What images come to mind when you think of climate change? How often does it come up in your conversation? Is there anything you think you can do about climate change?”
She interviewed 250 people, and wasn’t told to fuck off once. In fact, everyone answered the questions, even one who threatened to shoot her for walking on his footpath on his land. She said:
“In some cases people were relieved to talk because they’d never before had an outlet to say what they thought about it. I was heartened by that. The majority were concerned and didn’t know what to do other than recycling. The dominant image was the earth shrivelling up.”
I think this is really interesting. In Weatherfronts, there’s a true story about the widow of the one man to die in the climate-change related floods in Cumbria in the winter of 2015. There’s a poem cycle about families living on Doggerland in the North Sea 5,000 years ago, when it was above sea level, being forced to leave because of rising seas. There’s an affectionate family tale from the ’70s in which the dad is putting solar water heating panels on his roof and growing organic vegetables — to the concern of his neighbours.
These are the daily realities of lives — yes, domestic, but hardly undramatic.
A theme, not a genre
There is now a burgeoning number of cli-fi novels. There are always going to be genre-led ones, like Paolo Bacigulpa’s The Water Knife. This is a thriller about corruption in the control of water supplies in the southwestern United States. Thrillers sell well, and perhaps get people thinking about climate change. All kinds of people read genre novels, like sci-fi, horror, thrillers. So I don’t think cli-fi is a genre. It’s not, as some think, a sub-genre of sci-fi. I think it’s a theme. Genres have distinguishing tropes. Climate fiction relates to the subject matter, not the type of story.
University departments now run courses studying them. They attempt official definitions. Here’s one from an MA thesis:
“In contrast to earlier science fiction (and other genres) that depict earth as ‘climatically changed’ by ‘natural causes’ climate-change fictions specifically deal with narratives relating to ‘anthropogenic ecological change’. Professor Jenny Bavidge, of Cambridge University, states Cli-fi is used to describe novels ‘which all touch on, or are concerned with, the context of climate change’. Dr Gregers Andersen, University of Copenhagen, defines Cli-fi as: narratives that employ the ‘scientific paradigm of anthropogenic global warming’. Presently, various universities around the world, including the University of Cambridge UK and Temple University in Philadelphia US, offer literature courses in Cli-fi. Nonetheless, while some academics are openly employing the ‘Cli-fi’ terminology others prefer to use ‘Climate change fiction’ as well as ‘climate fiction’ and/or ‘eco-fiction’. Ultimately they are all directly exploring narratives of the ‘Anthropocene’.”
– The influence of the Anthropocene on creative literature Donna Thompson, University of the Sunshine Coast (USC), Australia [citations removed]
Lots of writers now think this is a bandwagon to jump on. As a result, reviewers are already starting to tire of the clichés that the theme generates. This is from a review of 2016’s The History of Bees, a Norwegian Bestseller by Maja Lunde. The review is by someone signed only as KN and published in Australia’s ‘Saturday Paper’:
“Cli-fi – climate change fiction – has become so popular it has achieved the status of a genre. That makes it more easily identifiable and more marketable, but it also comes with pitfalls. Conventions carry the risk of appearing formulaic and repetitive. They also emphasise a genre’s status as fiction. This is all a problem for cli-fi, given that its practitioners are concerned with raising awareness about very real and urgent issues.
I had these thoughts reading Maja Lunde’s cli-fi novel The History of Bees. Once again, I was confronted with a future involving global warming, famine and hardship, and a Third World War. I was in familiar territory and feeling — dare I say it — a little bored. I began speculating on the possibility that cli-fi actually performs a kind of inoculation of its readers against the potential horrors of our future.
Having said that, Lunde presents an original angle. The dystopian future she depicts hinges on the disappearance of bees from their hives. This is a real-world phenomenon, known as colony collapse disorder, diagnosed as a problem in 2006. Bees, as pollinators, are crucial to food production.
Most memorable, though, is the proposition that gradually emerges: “in order to live in nature, with nature, we must detach ourselves from the nature in ourselves”. Notably, it is the character from China — the country of the one-child policy, a universally denounced attempt at detaching people from their natural instincts – through whom this message is first presented. Here the book offers a bold provocation in the way cli-fi must if it is to have a genuine impact.”
“We must detach ourselves from the nature in ourselves” is a bold message, if that’s the only way to save the planet. But it is an emotional one, not a scientific one. It says we must change human nature. So we’re back at the start, with Saci Lloyd. Actually, if you remember, it wasn’t the book she was talking about. The book was an excuse to get into schools. It was the conversations she had with kids as a result. Similarly, Emily Hinshelwood’s poems were based on conversations. Culture is about not just artefacts, but the conversations we have about them or the conversations they make us have.
Cli-fi must be emotionally provocative to succeed. People must recognise themselves in the perilous situations the stories describe. As writers, unless we believe writing can change people’s minds, and we get it in front of people who otherwise wouldn’t come across these ideas, we might as well — like Voltaire’s Candide — retire to ‘cultivate our garden’ instead of vainly seeking the Panglossian ‘best of all possible worlds’, or even a ‘just good enough’ one.
I think fiction which contains references to climate change has only just begun. I think there are many imaginative ways to approach the topic. I think great novels and films are yet to be made. And I think that, as climate change increasingly affects all of the world, then almost by definition all novels set in this world could be seen as climate novels.
Find out more
David’s novel Stormteller (2014) is published by Cambria Books in paperback and e-book.
Paolo Bacigulpa’s novel The Water Knife (2016) is published by Little Brown.
George Marshall’s book Don’t Even Think About It: Why Our Brains Are Wired to Ignore Climate Change (2014) is published by Bloomsbury.
Weatherfronts: Climate change and the stories we tell (2017) – the combined anthology of new writing commissioned at both 2014 and 2016 Weatherfronts events – is published as a free e-book by Cambria Books.
Tony White’s book, Shackleton’s Man Goes South (2013) is available as a free pdf from his site, Piece of Paper Press.
Note: An earlier version of this post said that Tony White ‘won a competition to be a writer in residence at the Science Museum’ rather than, as correctly stated here, that he was appointed to that role. Apologies for the error.
A novelist, scriptwriter and writer of comics and graphic novels, as well as a non-fiction writer on carbon-free energy and sustainable development. Read More
Questioning genre? Space for creative thinking...David suggests that 'cli-fi' is a theme, not a genre; many genres might address climate change. What genres do you think might do this in unexpected ways - and what cliches might it either avoid or exploit to novel effect?Share your thoughts - use the Contact Form, visit the ClimateCultures Facebook page or write a response on your own blog and send a link!
ClimateCultures editor Mark Goldthorpe reviews Peter Shaffer’s 1973 play, Equus, which explores incomprehensible violence against animals as an indictment of society’s dulling of the feeling of true passion, our relationship with the natural world a distortion of nature.
2,820 words: estimated reading time 11.5 minutes
A copy of Equus goes to Ruth Garde for her contribution to our series, A History of the Anthropocene in 50 Objects.
“One great thing about being in the adjustment business: you’re never short of customers.” The world keeps sending psychiatrist Martin Dysart customers: the children he’s come to see as being damaged by that world, because it judges them as damaging to it. “One more dented little face. One more adolescent freak. The usual unusual.”
Introducing Equus, Peter Shaffer mentions the risks in reproducing a written text. Not simply that the play obviously consists of so much more than the words: the gestures, the lighting and the ‘look of the thing’; but that the printed book “can imprison a play in one particular stylisation … Rehearsing a play is making the word flesh. Publishing a play is reversing the process.” Dysart seems to feel the same way about his own work: rendering the living spirit back into inoffensive flesh and bones.
A play that says more than once that “extremity is the point” begins with crisis. Magistrate Hester Salomon pleads with Dysart to take personal charge of a 17 year old boy who has committed a crime her colleagues want to punish him severely for.
DYSART: Why? What’s he done? Dosed some little girl’s Pepsi with Spanish Fly? What could possible throw your bench into two-hour convulsions?
HESTHER: He blinded six horses with a metal spike.
[A long pause.]
Shaffer said that he’d been driving past a stables one day when a friend told him about just such a crime, which he’d heard about at a dinner party. “He knew only one detail, and his complete mention of it could barely have lasted a minute – but it was enough to arouse in me an intense fascination.” That real crime became the trigger for a play portraying a world which has so destroyed people’s ability to feel passion that it leads to incomprehensible acts.
Alan’s distraught mother, Dora, resists any implication that the blinding was somehow the result of the boy’s upbringing, of society.
DORA: We loved Alan. We gave him the best love we could. All right, we quarrel sometimes – all parents quarrel – we always make it up. My husband is a good man … He cares for his home, for the world, and for his boy … No, doctor. Whatever’s happened has happened because of Alan. Alan is himself … If you added up everything we ever did to him, from his first day on earth to this, you wouldn’t find why he did this terrible thing – because that’s him; not just all our things added up.
Harry Dalton, the owner of the stables where Alan worked at weekends, insists the boy was a model employee – right up to the sudden, vicious attacks. “No, he was bloody good. He’d spend hours with the horses cleaning and grooming them, way over the call of duty. I thought he was a real find.” This in spite of Alan’s one oddity; apparently, he never rode the horses, although that perk was the reason most stablehands took the job. Asked why Alan should be so different, Dalton replies: “Are you asking me? He’s a loony, isn’t he?”
The indispensable, murderous God
Hester wants Dysart to bring back the ‘normal’ boy within the tormented teenager. But the psychiatrist finds himself resisting more and more the call of the tame.
DYSART: The Normal is the good smile in a child’s eyes – all right. It is also the dead stare in a million adults. It both sustains and kills – like a God. It is the Ordinary made beautiful; it is also the Average made lethal. The Normal is the indispensable, murderous God of Health, and I am his Priest. My tools are very delicate. My compassion is honest. I have honestly assisted children in this room. I have talked away terrors and relieved many agonies. But also – beyond question – I have cut from them parts of individuality repugnant to this God.”
Dysart — middle-aged, working at a relentless conveyor belt rolling cases in through one door and out through another — is, of course, in the midst of his own existential crisis. Hester, horrified by his despairing self-awareness, tries constantly to coax him back into seeing the real benefits he delivers, every day, to the children he cares for. We begin to wonder who she thinks will be the saving of whom: Dysart of Alan Strang, troubled and troubling youth; or Alan of Martin Dysart, world-weary psychiatrist careering down into his own annihilation?
Dysart, however, is having none of it. He’s haunted by a dream that Alan’s arrival has triggered, and for which his own fascination with the ‘civilisation’ of Ancient Greece provides the setting.
DYSART: That night, I had this very explicit dream. In it I’m a chief priest in Homeric Greece. I’m wearing a wide gold mask, all noble and bearded, like the so-called Mask of Agamemnon found at Mycenae. I’m standing by a thick round stone and holding a sharp knife. In fact, I’m officiating at some immensely important ritual sacrifice, on which depends the fate of the crops or of a military expedition. The sacrifice is a herd of children: about 500 boys and girls. I can see them stretching away in a long queue, right across the plain of Argos … It’s obvious to me that I’m tops as chief priest. It’s this unique talent for carving that has got me where I am. The only thing is … I’ve started to feel distinctly nauseous. And with each victim, it’s getting worse … And then, of course, the damn mask begins to slip.
Alan, meanwhile, is running rings round him, deflecting all attempts to uncover the dark reason for blinding the horses he’d cared for. The psychiatrist interviews Alan’s parents, picking apart their differences – class, temperament, religion. He waits, impassive at first as Alan bombards him with constant singing of adverts he’s learned from the forbidden TV, then angrily as the boy makes deep incisions of his own, with barbed comments about the doctor’s childless and sterile home-life.
Religion would seem to be at centre and bottom of Equus: Dysart’s fascination with the primitive rites of ancient Greece, his revulsion at the Normal deity of modern living; Dora Strang’s Christian faith and tutoring of her son against the wishes of her equally devout atheist husband. Gods exert their powerful pull as mortals continually recreate them.
But it’s passion that’s the real heart — buried and beating in Alan, exposed and dying in Dysart. ‘Passion’ is ‘suffering’ — the Passion of Christ — but, derived originally from the Latin pati ‘to endure, undergo, experience’, it later came also to mean ‘strong emotion, desire.’ Experience, suffering, desire — and all the animist, conventional and secular religious forms that evoke, console, contain, inhibit and incite these in their different ways. Alan has imbibed and rejected something of his mother’s religious faith and his father’s ‘rigorously self-improving’ one. And society’s consumerist religion is proselytised through the TV he’s supposedly banned from watching and reinforced by the customers at the electrical shop where he works during the week; selling brand names to satisfy the already well-equipped citizens of techno(theo)logical society.
Alan’s father preaches on TV’s corrosive effects:
FRANK: You sit in front of that thing long enough, you’ll become stupid for life – like most of the population. The thing is, it’s a swiz. It seems to be offering you something, but actually it’s taking something away. Your intelligence and your concentration, every minute you watch it. … Mindless violence! Mindless jokes! Every five minutes some laughing idiot selling you something you don’t want, just to bolster up the economic system.
From all this, and from vivid if dreamlike childhood memories, Alan has created his own vital, ritualistic worship of his secret God, Equus: kneeling to the picture of a horse framed above his bed; slowly brushing the horses in the stables; secretly taking night-time rides on them. Riding is a worship to be offered raw and alone under the darkness of night, in unwatched fields of mists and nettles: human and animal both naked. Never in the genteel daytime rituals of ‘indulging in equitation’: animal harnessed, humiliated, un-natured; human civilised, ‘mastering’ nature.
At last, exhausted, he reveals his secret, miming for the psychiatrist how two beasts become one and ride out “against them all … My foes and His … The Hosts of Hoover. The Hosts of Philco. The Hosts of Pifco. The House of Remington and all its tribe! … The Hosts of Jodhpur. The Hosts of Bowler and Gymkhana. All those who show him off for their vanity!”
DYSART: Without worship you shrink, it’s as brutal as that… I shrank my own life. No one can do it for you. I settled for being pallid and provincial, out of my own eternal timidity … Some pagan! Such wild returns I make to the womb of civilisation. Three weeks a year in the Peloponnese, every bed booked in advance, every meal paid for by vouchers, cautious jaunts in hired Fiats … such a fantastic surrender to the primitive. And I use the word endlessly: ‘primitive.’ … I sit looking at pages of centaurs trampling the soil of Argos – and outside my window he is trying to become one, in a Hampshire field!
Extremity’s the point
Although Alan has abstracted his passion into a mystical vision of Horse-become-God as enthralling as the God-become-Man and Man-become-God visions of Christian and Industrial religions, what Dysart sees at its core is a primal relationship between human and more-than-human. Far-removed from “the Normal world where animals are treated properly: made extinct, or put into servitude, or tethered all their lives in dim light, just to feed it!” He dissects the inhuman condition we’ve inherited, become (de)naturalised into, and recreate with every Normal thought and action and speech. Dysart knows he cannot keep Alan free from it. It’s what Dysart also wishes to free himself from — and feels insanely jealous of the boy for succeeding, if only temporarily and at a terrible cost to human and animal. More terrible, though, than the ‘proper’ relationship of humans and animals?
DYSART: I’ll give him the good Normal world where we’re tethered beside them — blinking our nights away in a non-stop drench of cathode-ray over our shrivelling heads! I’ll take away his Field … and give him Normal places for his ecstasy — multi-lane highways driven through the guts of cities, extinguishing Place altogether, even the idea of Place! He’ll trot on his metal pony tamely through the concrete evening – and one thing I promise you: he’ll never touch hide again!
Alan has confronted the world of fake reality and discovered his own sexual being at exactly the same time he realises the sexless world on offer in the desolating Normal of his parents’ lives, Dysart’s life and the lives of everyone he sees around him. The young woman he works with at the stables takes him on his first date, to “a skin flick over in Winchester! I’ve never seen one, have you? … All those heavy Swedes, panting at each other! What do you say?”
ALAN: The whole place was full of men. Jill was the only girl … All round me they were all looking. All the men — staring like they were in church. Like they were all a congregation.
Equus is a jealous God. Alan and Jill are discovered in the cinema by his father — revealed as a hypocritical consumer of what he’s brought his son up to beware. When Jill leads him away from the horrifying confrontation and takes him, inevitably, to the place they both know and can be alone together, she’s unaware that the stables are not just her secret place for sex but also his Holy of Holies. Naked with her, Alan sees his God watching through the eyes of the six horses. Equus sees all and punishes transgression, leaving Alan humiliated and, unable to act on his desire for Jill. Forcing her away, when Alan’s alone again with Equus, in despair he takes revenge on His all-seeing God’s earthly forms.
Shaffer’s intense fascination on hearing the brief, almost completely decontextualised account of the real-life horse-blinding was with a crime that “lacked, finally, any coherent explanation.” Meaning that we must all look for our own, incoherent, ones. But remember the one small detail that Shaffer did have: a crime his friend “had heard about recently at a dinner party in London.” More than likely a very ‘Normal’ dinner party, at which conversation, with the odd bit of spine-chilling news and thrilling gossip, took place over plates of animal flesh of one kind or another — although certainly not horse.
A thousand local gods
Returned to the Normal world — where “animals are treated properly” in that way rather than blinded with their own hoof picks — once Dysart has delivered on his promise to “heal the rash on his body … erase the welts cut into his mind by flying manes,” Alan “may even come to find sex funny. Bit of grunt funny. Trampled and furtive and entirely in control. Hopefully, he’ll feel nothing at his fork but Approved Flesh. I doubt, however, with much passion! … Passion, you see, can be destroyed by a doctor. It cannot be created.”
But, he tells the sleeping boy, “He won’t really go that easily. Just clop away from you like a nice old nag … When Equus leaves — if he leaves at all — it will be with your intestines in his teeth. And I don’t stock replacements.”
Dysart has confessed to Alan his own secret desire: to escape his work, his home.
ALAN: Where would you go?
DYSART: Yes. There’s a sea – a great sea – I love … It’s where the Gods used to bathe.
ALAN: What Gods?
DYSART: The old ones. Before they died.
ALAN: Gods don’t die.
DYSART: Yes, they do.
And earlier, when he told Hesther of his true passion for the world, his own form of worship, Dysart was offering it to us too. Knowing he’d never find it himself but warning us: try — find every way through, out of the Normal and into something more real.
DYSART: I wish there was one person in my life I could show. One instinctive, absolutely unbrisk person I could … stand in front of certain shrines and sacred streams and say ‘Look! Life is only comprehensible through a thousand local Gods. And not just the old dead ones like Zeus — no, but living Geniuses of Place and Person! And not just Greece but modern England! Spirits of certain trees, certain curves of brick wall, certain chip shops, if you like, and slate roofs — just as of certain frowns and slouches … I’d say to them — ‘Worship as many as you can see — and more will appear!’
It’s a passion not for the abstract but the particular vision — of place, of person and of the more-than-human world: a renewed and habitual relationship with habitat.
DYSART: And of all the nonsensical things — I keep thinking of the horse! Not the boy: the horse, and what it may be trying to do. I keep seeing that huge head kissing him with its chained mouth. Nudging through the metal some desire absolutely irrelevant to filling its belly or propagating its own kind. What desire could that be? Not to be a horse any longer? Is it possible, at certain moments we cannot imagine, a horse can add its sufferings together — the non-stop jerks and jabs that are its daily life – and turn them into grief? What use is grief to a horse? … I shove in my dim little torch, and there he stands — waiting for me. He raises his matted head. He opens his great square teeth, and says [Mocking] ”Why? … Why Me? Why — ultimately — Me? … Do you really imagine you can account for Me? … Poor Doctor Dysart!”
Find out more
I first discovered Equus through Sidney Lumet’s 1977 film adaptation, with Richard Burton as Martin Dysart and Peter Firth as Alan Strang. The screenplay was adapted by Peter Shaffer himself.
An independent researcher, project and events manager, and writer on environmental and climate change issues - investigating, supporting and delivering cultural and creative responses. Read More
Questioning extremity? Space for creative thinking...
"Extremity is the point," suggests Martin Dysart - in the world of Normal, where passion is flattened out, made safe, and industrialsed violence against animals (human and non-human) is hidden from sight. Freed from a need for any 'final, coherent explanation', what extremity might your creative practice bring to light?"
Share your thoughts - use the Contact Form, visit the ClimateCultures Facebook page or write a response on your own blog and send a link!
Dramatist Julia Marques previews ClimateKeys, a visionary global initiative from fellow ClimateCultures Member Lola Perrin. Julia considers the space it offers for more relaxed, but still urgent, sharing of thought and dialogue on the predicament of our times.
1,790 words: estimated reading time 7 minutes
ClimateKeys, as with climate change, has spread and become a world event. This can only be seen as a reflection of how connected we all are as humans on this beautiful planet. COP is coming, and so is ClimateKeys. In these keyboard conversations around the world people will be afforded the space to think about climate change, and the opportunity to talk about it with others. Thus is the combination of music and speech; using music as an introduction to the topic gives people the chance to think about this all-encompassing phenomenon as well as settling us down into a state of relaxed (rather than frantic) thought in order to have a more positive dialogue about climate change.
“I’m in ClimateKeys because the power of this format lies in the unique capability to attract both music lovers and environment enthusiasts, and then engage in a language that is less jargon ridden and more public.”
– Shruti Shiva (ClimateCultures Member), speaker in India
“Two years ago, my country was hit by catastrophic floods . . .”
– Biljana Jasic Radovanovic, pianist in Bosnia
The London launch of ClimateKeys — next Wednesday evening, 25th October — is a gala of music and speech. Ten pianists will perform, interspersed with three sections of the spoken word. Hannah van den Brul, who has herself written academically about music and climate change, will discuss ClimateKeys’ collaborative efforts with experts to spark conversations about climate change, as well as the “glocal” aim of local keyboard conversations happening across the globe. ClimateKeys is also honoured to have Kye Gbangbola and Nicole Lawler, the parents of Zane Gbangbola, as its special guests for the launch, who will speak about their campaign for the truth about the death of their son as the result of landfill poisons coming into their home during the 2014 floods in the UK (with suggested links to climate change). Guest Speaker Sir Jonathon Porritt will refer to the diversity of speeches, ranging from re-orienting communities and behaviour modification to inter-disciplinary solutions and climate change art – a real reflection of how climate change touches all aspects of society and human life. Porritt will also draw a connection between the London launch and a ClimateKeys concert taking place simultaneously in Bosnia where Professor of Climatology and COP delegate Goran Trbic will emphasise the importance of international common aims in order to build on the Paris Agreement. This not only highlights the significance of the event and the topic to that country, but also demonstrates the interconnectivity that climate change brings with it; our actions will affect others, including ourselves.
“I’m partof ClimateKeys because I know the arts and creativity are tools for positive global change.”
– Becca Farnum, speaker in the UK
“I tried to find pieces to perform that will stimulate the imagination of the audience and get them more aware of the UN climate change conference, COP23. Music has the power to enter mind, creating windows into the soul and the spirit.”
– Alex Lenarduzzi, pianist in France
The fact that pianists have come forward to take part in ClimateKeys is, in itself, no small achievement. Concert pianist training can necessarily go hand in hand with a self-focussed approach which favours a concert being purely about a pianist’s mastery of the instrument. However, the power of climate change to bring people together and push them out of their comfort zones and normal routines is such that here we are with over 60 concert pianists to date ready and willing to give up the spotlight and share the stage with speakers and even audience members. This is to be applauded. But this also means that the road to ClimateKeys has not always been a smooth one. On average, only one in every fifty pianists contacted responds. As such, ClimateKeys is still missing a world-renowned concert pianist. An international piano star joining ClimateKeys would make the initiative more visible on the world stage (visibility itself being a barrier to awareness on climate change as it is arguably tricky for anyone to actually “see” the climate). If there are any climate change activist-musicians out there who know of such a pianist, then kindly connect them to Lola Perrin (firstname.lastname@example.org).
“Part of the reason I am interested in this project is to be able to bring an informed discussion to the fore: it seems to me that many people form an opinion without exploring the topic and I welcome the opportunity to inform, myself first, on what I feel is an issue that affects every single person who shares this planet.”
– Eriko Crino, pianist in Canada
“I hope that together we can make the change, to leave our children a planet of hope and joy of life!”
– Marija Ligeti Balint, pianist composer in Serbia
In contrast to the pianists, speakers have been coming in thick and fast. It seems as though there are climate change experts across the disciplines who sense the potential of this forum for positive conversations about climate change and they embrace the invitation to give a talk without the use of projection or PowerPoint: a ClimateKeys principle, in order to avoid academic presentations. In the words of George Marshall, “The single most powerful thing an individual can do about climate change is to talk about it,” and this is what ClimateKeys proposes to instigate. Some of the best thinkers in the world are on board with the concept, and are keen not only to give talks in a cultural context, but also to facilitate genuine conversations (not Q&As) with the audience. This only serves to strengthen the resolve of all involved and heighten the excitement of this particular artistic response to COP23 and climate change.
“ClimateKeys brings together two of the interests closest to my heart: communication through music and care for the environment.”
– Sachit Ajmani, pianist in India
“Musicians havebeen given the gift of a platform and we can choose whether or not to use it.”
–Mikael Petterson, pianist in the UK
When I spoke with Lola about her project she said “It’s always brilliant when pianists come forward, they all say the same thing, they’re really concerned about the environment and it’s great to know they can do something about it through their piano work. Then the long road starts. Finding a venue, looking for a speaker (I do this for them in the majority of cases), sorting out the publicity.
“What I’m really, really concerned about is the distillation of the ClimateKeys format which is carefully designed to feature the audience participation. I worry I will alienate pianists if I’m too dogmatic about the concert format, but I’ve now decided that the dogma is really important. They must know that it’s only a ClimateKeys concert if it follows the core principles. So I’ve recently created a document to physically post (yes – using the postal system!) to each pianist to draw their attention once again to my principles. I’ve also included a specially written overview of how we get to zero carbon by around 2040 – principally guided by the work of Zero Carbon Britain and Sir David King. This is because I’ve had to put a lot of my music activities on hold in order to find the time to get my head around climate change solutions, and I can’t possibly expect the pianists to find time to do this. So I hope my document will be useful to them.
“I’m collecting a range of memorabilia from each concert and this includes summaries from the pianists to describe how the concerts went, I hope all this will go towards a future post which will be full of the different experiences the performers had.”
“I’m in ClimateKeys because I love nature and animals and it is great to express my concerns about nature issues through the language of music. For me the occupation with nature is essential. It is a bridge between music and spirituality.”
– Anna Sutyagina – pianist in Germany
“The tides are much higher in Florida than they used to be, especially in Miami. Even conservatives are talking about climate change . . .”
– Bezerra Gastesi – piano duo in the USA
With over thirty concerts in nine countries throughout October and November 2017, and over one hundred concert musicians and guest speakers in twenty countries currently signed up, ClimateKeys is a truly “glocal” affair. The appeal and the need for alternative ways of considering climate change are apparent from this response. We are all creative beings, and we all create in different ways. This is why scientific data appeals to some and art appeals to others, why numbers attract some and music attracts others. ClimateKeys is part of the new artistic collaboration with science that opens an alternative way to action on climate change, and the launch is the first step on our journey to increasing our environmental awareness and positive response to climate change.
A climate change dramatist, activist and communicator specialising in social and cultural aspects of climate change who has worked in the nonprofit and media sector. Read More
Questioning our conversations? Space for creative thinking...
Julia quotes George Marshall: "The single most powerful thing an individual can do about climate change is to talk about it," and this is the response that ClimateKeys inspires (and ClimateCultures invites). What was the most recent positive conversation you had about climate change, and the most negative? What made the difference? And what can you create with one other person - a story, an image, a sound or song or a setting - to make (both) your conversations more positive?"
Share your thoughts - use the Contact Form, visit the ClimateCultures Facebook page or write a response on your own blog and send a link!
Artistic Director Adam Ledger discusses the process of devising The Bone Ensemble’s Where’s My Igloo Gone? and the challenges of making participatory theatre about home and community that presents climate change as something that we can collectively address.
2,650 words: estimated reading time 10.5 minutes
Oolik is an ordinary girl who goes on an extraordinary journey to save her igloo home. On her way she meets some exciting friends to help her – including YOU!
So says the back of the flyer advertising The Bone Ensemble’s family performance Where’s My Igloo Gone?, which is soon to be re-rehearsed before a national tour. What this strapline tries carefully to invite is involvement in a participatory performance about home, community and climate change. It is for children 5+, but clearly wants to draw their parents/carers into, as the marketing blurb continues, an ‘Arctic world of soaring snow geese, pet husky dogs and starry nights… and the kind of cold that makes your skin tingle!’. And this has been the key.
Climate change art (if we accept there is such a category) is, of course, an emergent practice. Some work, especially visual art and installation, reflects the materiality of the environment, inviting us to encounter the natural world. There is some dance work, some music, some theatre (and, as the bit I know most about, bear with me while I dwell on that).
There has been a crop of interesting ‘climate change’ plays, and performances that are more like performance lectures. The latter includes director Katie Mitchell and Stephen Emmott’s Ten Billion (2012), about the a/effects of population growth (now there’s a film of the subsequent book), and her later (2014) collaboration with writer Duncan Macmillan and scientist Chris Rapley, 2071. These performances are stuffed full of unequivocal scientific fact in an attempt to ‘prove’ climate change; Emmott’s Cambridge office was even minutely reconstructed on the Royal Court’s stage; and Rapley sat in front of wondrous video graphics.
Even more visually impressive is Motionhouse’s Broken (2013), in which astonishing feats of acrobatics-dance happen in front of a sophisticated videographic backdrop. Physically astonishing too is As the World Tipped (2011, Wired Aerial Theatre), incorporating, again, video with feats of aerialist performance and, as the name implies, a big, up-ending stage. At its conclusion, the crowd were visibly and audibly inspired by its projected call to arms, ‘Demand change now’, clearly a huge step forward from the dismaying conclusion of the earlier Ten Billion, which ends (I’m paraphrasing a bit, but the swearing isn’t mine) “we’re all fucked…”
…well, we might be, but let’s hope not; let’s ‘demand change’, and seek, as artists, to keep shifting work on from the apocalyptic; looking at even my short list of work above, there is quite a visual narrative of the negatively spectacular going on. Of course, work is still developing, and there is already a noticeable arc, but what are we meant to do – physically, actively, emotionally – with just a negative reflection of the increasingly obvious issues around us? Can we also find ways to go beyond ‘demand change’?
Thinking (too) big
Where’s My Igloo Gone? didn’t start with the idea of making a participatory performance for a limited audience of only forty – which we are expanding now for its national tour to sixty. A few years ago, capitalising on The Bone Ensemble’s foray into the outdoor arts and festival scene, we decided to try to build an igloo in the middle of the summer countryside. It had to be big enough to hold a reasonable audience (as many will know, making work that is in any way ‘intimate’ brings immediate commercial problems), couldn’t get too hot, and had to be made of sustainable material. Oh, and it had to have a blackout so that we could have lights. Which meant that we had to find sustainable and, crucially, silent power. This was getting complicated…
We got a bit of funding to explore ideas and to incorporate homespun electronics into the mix. Even though we found ways to link our ongoing interest in voice and music to big LEDs, making them light up with our burgeoning, and often unreliable, artisan knowledge of raspberry pis and Makey Makeys, building what was effectively a portable theatre was becoming way too expensive, time consuming, and far too difficult. Trips to scientific labs to look at the latest eco materials and mega-batteries were interesting but taking us away from the very people we wanted to think about and, eventually, connect with: our audiences. What had emerged through all this experiment, play (and downright headache) were, though, the beginnings of two characters, who later became Oolik and Ooman in Where’s My Igloo Gone?, and an interest in Inuit culture; a demographic of indigenous peoples which, like so many around the world, is affected by the changing environment, of which they are so intuitively aware. Rather than a sort of outdoor installation, what seemed urgent was the need squarely to address climate change and find new ways that theatre, and in our case theatre for young people, could do this.
We started again: there would be a human story, there would be characters and situations with which audiences could empathise and, above all, there would be a positive, empowering message. Funding was cobbled together from Arts Council England’s ‘Grants for the Arts’ scheme (GfA) and the University of Birmingham and, in September 2015, we undertook a short ‘RnD’ phase. This could also foreground how we might develop our earlier participatory work on Caravania!, a twenty-minute performance for only six people at a time in a 1980s caravan (yes, really) into a politics of participation, of a shift from mirroring the environmental problems around us to a positive experience. Rather than (as can happen) guilt, blame or feeling stuck as to what to do, we would try to offer a feeling of empowerment. And we would stage the show in the round so that everyone could see and take part.
At this first stage, an important decision was taken: the characters would not speak English, but a made up language we call ‘Iglooish’. On a practical level, this was about the show being accessible to everyone (and, of course, we were going to go on a world tour! That remains an ambition, but a 40+ date national tour is pretty satisfying in the meantime), but also obliges the effort of communication with characters a little bit ‘other’ and, importantly for the climate change issue, are not necessarily English-speaking, familiar figures, but ones who globalise the debate.
Where’s My Igloo Gone? was subsequently commissioned by mac birmingham and the Arena Theatre, Wolverhampton and, with the support of a second GfA award and funding from several Trusts and the University of Birmingham, was created in November 2016, when it was shown regionally, at Pontio, Wales, and in a special school. Concerns of accessibility have been expanded: our work has been made accessible to d/Deaf audiences too, with the help of the wonderful Caroline Parker MBE, sign-signing diva and all round good egg.
Where’s My Igloo Gone? is at heart a pretty straight story, a quest triggered by a crisis, that of Oolik’s melting igloo (itself clearly an exaggeration of climate change effects). But our starting point is, then, quite consciously the state that some of the aforementioned work often ends with. Oolik’s subsequent adventure sees her meet a set of animals, including — something of a hit – the Walrus (who is a bit flatulent), get caught up in a storm, confront an oil company boss and deal with becoming displaced — she, too, is a climate refugee, a very real consequence of contemporary environmental change. So Oolik exemplifies someone who experiences peril, gains insight, experiences failure, yet takes action.
How to explain climate change became one of the greatest challenges in devising. The science is complicated; data has to be brought together from a number of sources to demonstrate cause, effect, possible scenarios (basically, what 2071 does). Young audiences are often eco-minded, but our early visits to our partner schools to test ideas confirmed that not many know the terminology ‘climate change’ and certainly not the causal processes.
Caught in a storm, Oolik meets a scientist, Ting Tang Zood, quirky, charming and a bit silly, who doesn’t speak Iglooish of course, nor English, but a fizz-pop sort of language of ‘science’. Stuck in linguistic incomprehensibility, Ting Tang Zood’s solution to explain environment change is to draw the basics of global warming (an apparently simple solution but one of those devising obstacles that seem to take forever to sort out…). This offers, too, a layering of the aural aesthetic as Oolik taps along on a tin cup and joins in a few rude noises to demonstrate how plane emissions are just like those of an altogether different sort…
This slightly silly, interactive scene puts Oolik, crucially, in the same place as her young audience friends; she learns about environmental cycles alongside everyone else in a situation where everyone becomes a kind of Oolik. Optimally, the sequence informs and empowers in playfully providing not only fundamental environmental knowledge but suggesting that, if the root cause is actually simple, if highly damaging, human activity, then a root solution might be to want do something different. Since she realises climate change has affected her personally, our empathetic relationship with Oolik extends also to an investment in Oolik’s next step, the decision to confront the oil boss to find out why drilling is taking place around her and make that stop. Oolik becomes a kind of vicarious climate change activist.
You can’t, I think, just throw people inside a show; immersive theatre work (and some other artworks) can do this much better in that this type of practice also typically comes with some sort of place/space that spectators are inside — immersed in. In our case, we move from simply clapping along to a song, or adding a sound effect with a simple musical instrument, to a few — then all — spectators involved in a sequence. Nevertheless, for us, the audience is always there and is often referred to, included, or made complicit in a scene. A key to inviting participation is just that — it is never a requirement, but always a respectful, if direct, invitation. We have had no real issues here, discovering with pleasure that our audiences want to get involved. But it needs to be taken step by step.
Near the beginning of the piece, our characters ask spectators to draw a picture of where they live — in the Inuit languages, ‘igloo’ doesn’t just mean an ice house, but a home, a shelter. The point is we all need an igloo. This is an example of a relatively straightforward mode of participation, at once communal and individual, yet connects spectators to the characters in terms of the themes of the work yet to unfold. Later, everyone participates in the encounter with the politician. It is here that the drawings of spectators’ various ‘igloos’ return when everyone brandishes them when participating in a protest! Of course, this is meant to be fun, but it also models what could happen outside the theatre, where audiences might be encouraged to give voice. The work is not, then, about ourselves as individuals, but ourselves as a community wanting and doing something different.
“The climate is changing, but people are not.”
At the 2015 ‘2 Degrees’ festival at ArtsAdmin, the book There is Nothing that is Beyond Our Imagination was launched. In it, Henrietta Moore writes
“The climate is changing, but people are not. Politics is about story-making. A new politics would require new stories. Now, in contemporary political life, apocalyptic imaginaries infuse the whole climate change debate. What are the alternative stories?”
As well as, in our case, how climate can be made central to theatre for young audiences, ‘alternative’ stories might encourage feeling, thought, conversation and potential behaviour change. Moore is right: few media items about climate change seem to be more imaginative than offering a stock illustration of a polar bear stuck on a piece of ice. Yes, it happens but, again, what are we meant to do with such an image? It risks being a visual trope and the iconography of stasis.
Climate change can seem a distant, abstract and difficult to understand phenomenon. Although the world has dangerous clowns who claim that the whole thing is a conspiracy (do some people really believe that or is it a convenient (post)truth?), what can art and artists do? We can continue to make climate change real, around and about us now, not letting it seem an overwhelming, distant issue. We can work together towards awareness and change by first offering and sharing in particular, human ‘alternative stories’. As a citizen of the world, it is hard to know what to do, but, where we can, if we make artworks that place situations into dialogue through skill, artistic craft and objects and events of beauty, we can offer a different normalcy.
As Anthony Gormley asks in ‘Art in the time of global warming’
“Is it possible to re-think art and take it from this finished-object status and make it into a verb, a participatory, open space, a place of transformation and the exchange of ideas and reflection on our state and status?”
Our work is not some sort of perfect example. Before re-rehearsal in a few weeks and the launch of the national tour (supported by a third GfA), I want to look closely at the participatory parts because, whilst we have to make frameworks, an audience’s agency can be compromised; and, although we have made ourselves very informed and especially careful, I want to think more about how we handle the diverse cultural aspects. Still, we are making a particular and new form in the context of a certain type of theatre audience. We also offer an example of how theatre can approach climate issues not by staging a negative, inevitable problem — as if we were inside some sort of disaster movie — but something that we can collectively address.
So a performance of Where’s My Igloo Gone? simply cannot end unless everyone works together. Audience members participate in changing the set and build a structure that becomes a new home for Oolik and Oomam. Everyone is welcomed inside this newly created igloo.
Find out more
You can find a trailer and the tour dates for Where’s My Igloo Gone? and more at The Bone Ensemble.
Adam mentions some of the other plays that have addressed climate change issues over the past few years:
Wired Aerial Theatre‘s information on As the World Tipped (2011) also includes a video about their R&D for the production.
The essays that Adam mentioned appear in the following books:
Henrietta L. Moore and Renata Salec’s essay (2015) ‘How to create climate for change’ was published in There is Nothing That is Beyond our Imagination, ed. Claudia Galhós. Torres Vedras: ArtinSite, p. 56.
Anthony Gormley’s essay ‘Art in the time of global warming’ (2010) was published in Long Horizons: an Exploration of Art and Climate Change by Julie’s Bicycle and the British Council). The full guide can be downloaded as a free pdf from Julie’s Bicycle.
An artistic director interested in how art practices can bring empowering messages about climate, and a senior lecturer in Drama and Theatre Arts (University of Birmingham). Read More
Questioning an end? Space for creative thinking...
"Adam says of Where’s My Igloo Gone? that the 'performance simply cannot end unless everyone works together." In our changing climate, where is the end of participation - and therefore of performance in your own creative work?"
Share your thoughts - use the Contact Form, visit the ClimateCultures Facebook page or write a response on your own blog and send a link!