michael j. morris

Recent and forthcoming work

Where to begin? My dear friend Mara commented to me the other day how long it has been since I’ve posted things here. Partly, if I’m honest, it’s that I have a difficult time right now spending any more time in front of a computer than I have to. But there’s also something to do with the scope of ideas. I feel like my ideas of too big at the moment, and the bundle of threads knotting them together feels just out of reach. I wrote another term paper this autumn quarter exploring/theorizing ecosexuality, this time drawing correlations between my previous explorations of a theory of ecosexuality, Tantric philosophy, eroticism (as discussed by Georges Bataille), and Butoh. It was a culminating point in one sense, in that I finally articulated how these ideas/lines of inquiry live in and alongside one another in my thinking/understanding. But it was also a big start of something, of finally putting these various paradigms in the context of one another to really see what it is I’m getting at. I don’t know if the paper itself is entirely successful, but I do want to share it here:

pulsing through and between, I am that

I’m not sure what the next steps for these ideas will be. I do know that the next quarter is going to be intense in its creative/research output, and I feel certain that those projects will be related to these ideas.

I am performing my solo “Re-Membering the Mountains” twice more in the months to come: In February, I have submitted this piece to the Annual Battleground States Conference at Bowling Green University. The conference is entitled “Collapsing Cultures and Darkened Dreamscapes: Societies and Imaginations in a State of Disorder,” February 25-26, 2011. I am presenting the piece as part of a panel address the Purple Wedding to the Mountains and performative ecosexuality. I was invited to present on this panel by two colleagues who also performed as part of the Purple Wedding, Erin Paun and Jp Staszel:

Erin and Jp at the Purple Wedding to the Mountains

I  will also be performing that solo as part of OSU’s Winter Concert (details forthcoming).

Another performance project with which I am involved is a solo entitled “Marriage,” originally choreographed and performed by Mair Culbreth in 2005. Mair Culbreth and Nicole Bauguss are having a month-long exhibit at the Urban Arts Space entitled “domestic matters: a performing installation.”

domestic matters: a performing installation

More details for this project will come later (I hope to write a bit about the process from the inside of the choreographic/rehearsal practice). The dates for the show are March 1-31, with performances throughout. Already I find the process fascinating: Mair and I spent time discussing the original context and content of the solo, then together devised a score for the piece based on the original. From this score, I choreographed movement to function within it. We will begin to rehearse/revise/edit/etc. in the new year. I’ll keep you posted.

I am also rehearsing my own reconstruction during the winter quarter, a piece entitled “Sketches of Shame” that I choreographed in 2007 with myself and Clara Underwood. The new version will retain the intention and some vocabulary from the original, reworked and recontextualized in my current situation  and research. You can see the original vocabulary from which I’ll be working here:

I will be working with Daniel Holt, reconstructing this original material, and developing additional material exploring the corporeal situation of shame within a context of sexuality and sexual expression. Again, more details will be forthcoming, but that will hopefully offer a sense of the spectrum of what I’ll be working on.

I have also submitted a paper I wrote last year entitled “The Phenomenal Conflation of Dance/Dancer/Author/Reader/Text/Trio A/and Me” to the 27th Biennial International Council of Kinetography Laban/Labanotation Conference being held at the Institute for Musicology, Budapest, Hungary August 1-6, 2011. I will hopefully find out in January or February if the proposal is accepted.

That is a sampling of work that is both recently completed and forthcoming. I think I might make a separate post sharing some other ideas/inspirations that I am considering right now.


bodies beyond bodies, sex beyond sex

I just posted this on our blog for Laboratory of Independent Scholars. I thought it could live here as well:

These are not wholly cohesive ideas.
But that actually seems appropriate for the line of inquiry.

I am continuing to theorize and work through my understanding of ecosexuality. I find myself really solid in my explication of an ecological consciousness or modality, a blurring the the self/other along trajectories of desire/eroticism, the transgression of borders, boundaries, and taboos, etc.
If you’ve had any time to look at the papers I posted in which I am working of establishing something like a theory of ecosexuality (grounded in and indebted to the Love Art Laboratory), then discussions of porosity and permeability will be familiar. Desire that denotes lack as constitutive of an erotic eco-logic when considered in the conditions of collaborative arts communities.

But again and again I keep finding myself looking for the sex in all of this. I have posited that an ecosexual paradigm employs (queer) sexual epistemologies in the recognition of/engagement with the environment/more-than-human, but here is where I run out of language. I brush against it in the “Fluid Bodies, Liquid Communities” paper when I state: “I argue that in the formulation of an Ecosexual identity and a Sexecology, sex and sexuality function as epistemologies, perhaps even methodologies, for recognizing the conditions of such an identity and ecology. The permeability, the fluidity, the blurring of boundaries during sex—at the edges of flesh, fluids, pleasure, penetration, ejaculation, for example—function as perceptual schemas for an erotic eco-logic, whereby we experience what it means to lose clarity of our individual boundaries and borders at the site of intimate exchange.” It does have something to do with perceptual schemas. It has something to do with the self-annihilating force of pleasure, feeling fluids permeating flesh, tasting “an-other” inside of “your-self,” and losing clarity between “you” and “I.”
But that’s as far as I can get.

Today I am finishing an amazing text called Avatar Bodies: A Tantra for Posthumanism that I hope to use to support my development/mobilization of Tantric philosophy as a critical theory. In delving into Tantra, posthumanism, and deconstructivism, I am again situated within a discussion of bodies far beyond corporeal morphology, selves that are multiple and trembling amongst (infinite?) potentialities. I’ve elsewhere discussed the bigness of bodies, bodies that are flesh and blood and bone, but also regimes of power, sites of political inscription, sites of oppression, resistance, and liberation, bodies that produce knowledge, etc. My new thought today is that if bodies are inclusive of and extended beyond corporeal morphology (the biological systems that we recognize as “the body”), then how might sex be both inclusive of and extended beyond these biological frames? What is the spectrum of sex, sexual acts, sexual roles, sexual modes of knowing? And how might that all take on relevance/extension/application beyond the (bounded, limited, biological) body into the realms of the “big body” (in all its posthuman, poststructural, Tantric, ecosexual contexts) WITHOUT it no longer being sex?
I think it’s an issue of abstraction.
I am trying to find how far sex as an epistemology extends without it becoming only metaphor, only abstract analogy (not that these aren’t modes of epistemology . . . but my interest is in the question of IF bodies are all of these things beyond the reduced biological body, and IF sex is a certain mode of the body, a mode of encounter between bodies, THEN what are the limits of sex?) From that last past it feels as if it might be worth revisiting Butler’s Bodies that Matter: On the Discursive Limits of ‘Sex’ . . .

I am wide open to feedback on this (sexual episteme?). Any insight, perspective, reference, challenge, question, etc. that might help develop this thought further is highly welcome.

Permeability, “chorecography,” In-corporation, etc.

I don’t really have time to be blogging. But the last few weeks have presented several opportunities for collaboration with some of the artist/scholars I admire most in the world. This has been a significant catalyst for coalescing some of my own ideas about my work, the direction of my research, and the germinating ideas that might form the connective tissue between dance practices, queer theories, ecology, Tantric philosophy, and my interests (specifically) in yoga, Butoh, the Love Art Laboratory, Sexecology, Ecosexuality, and the work of Karl Cronin. This is fairly raw brainstorming, but I think some ideas are finally beginning to mesh in such a way that they might then be interrogated, deconstructed, and applied to creative (and) scholarly practices.

The central issue (at the moment) seem to be permeability, specifically the permeability of the body. An interest of mine in the field of dance is how dance practices, especially choreographic practices by which the formulation of the body is a collaborative endeavor necessarily incorporating the participation of (a)other(s) beyond the seemingly persistent “individual,” is a practice in/of/as permeability, transformability, interdependent functionality, and the erotic.

The assumption on which many dance practices are predicated is that the body is not “fixed” but is necessarily not fixed (even as many dance techniques can assume the form of “fixing”–correcting, but more importantly, constraining, consolidating) in order to formulate a new, specific dancing body, fully contextual within the practiced and performed dance work. It is a practice that in the history of the body, but does not view that history as fully constrictive or deterministic–it is a malleable set of constraints, and dance practices in which additional, intentional information is provided the body in order to facilitate its (re)formulation become practices by which that malleability is engaged. Because the body (an admittedly complex and somewhat elusive term, both material and discursive) is the site/nexus for the assumption of identity/identification, sex, gender, sexuality, and subject-hood in the process of performative reiteration, the permeable, transformability/malleability of the body assumed in (some) dance/choreographic practices has potentially radical implications.

Dance (especially choreographic) practices are often necessarily interdependent, practicing the meaning or significance of the body to be (formulated) beyond the individual or morphological boundaries. These practices emphasize a systemic functionality/”definition,” reorienting the experience of the body/self and its situation into the inclusion/incorporation of other necessary participants (even the solo dancing choreographer is the demonstration of the sedimentation of a nexus of citations that reference the participation of others through which the (present) body takes on its form). This interdependency is where I identify a ready correlation with ecologies and ecological analysis, giving attention to the ways in which dance practices (and perhaps even the cultural and social constructions surrounding dance practices) function as systems of interdependency, and dancing bodies and that which is produced by and simultaneously formulates those practices. There is room here as well for the consideration of the movement of power within these potentially imbalanced systems, how interdependency does not necessary (and does rarely) suggest egalitarianism, but instead suggests the mobility of power across relations of imbalance and dependence.

This word may become significant. It is in direct dialogue with my Tantric understanding of “recognition.” This can be potentially deconstructed, the similarity/difference between the incorporation into the self and the recognition of the “other” as not separate from the self.

Dance, choreography, chore(c)ography (love this–suggested to me in a recent email from Catriona Sandilands . . . chorecography . . . there may be something there) is a perpetual practice of incorporation, not in the sense of colonization, but in the sense of synthetic exchange and the interdependent formulation of bodies.

This is what I might (presently) identify as the eroticism of dance practice/chorecography: the space of lack/desire that compels the practice, the necessary interdependency and the mobility towards that interdependency. To be clear, lack does not necessarily denote desire (eros), but desire is necessarily predicated on lack. The eroticism of dance practice is what I might identify as “generative lack” or “constructive lack,” as opposed to a lack that functions as the definitive outside for non-lack.

Returning to the “central issue,” this permeability might also be identifiable as the “queer(ing)” element of dance (choreographic/chorecographic) practices. The assumed non-fixity of the body, the permeable pursuit of new corporeal possibilities, perhaps the ambiguity of the exchanges within these practices, seem inherently non-normative or even anti-normative (even, as I mentioned above, when dance practices function simultaneously as normalizing utilities, such as the ballet lessons potentially contributing to the “docile female body,” or competitive athletic dance forms potentially becoming yet another site for the defensive reiteration of (impermeable) masculine identity). I am not sure that “queer” itself suggests a concern with interdependent systemic functionality (ecology) (although it may . . . the permeable, while not intrinsically “erotic,” does lend itself to it; and “queer” and “erotic” may share a coalitional affinity of abjection; ecology may be intrinsically erotic; thus . . .), but “queer” definitely offers a manner of approaching the examination and consideration of ecological relations, and this approach may be qualitatively similar the the approaches of many dance practices.

Other thoughts:

This week in conversation with Karl Cronin, Karl discussed the difference between the big “I” and the little “i”; the big “I” suggests the individual is not so bounded and discrete as we might think, but instead is an active participant in a larger “organism” in which the subject is always implicit. This immediately connected to my background in Tantric philosophy, and the affirmation of diverse expressions of a common unity. This is further situated in David Abram’s writings about the situation of the human subject in constant sensorial reciprocity with the more-than-human world. In Tantric philosophy, especially in Kashmir Saivism, all differentiation and diversity emerges from the common source of Consciousness. In dialogue with contemporary philosophies of embodied cognition and the embodiment of perception, it lends itself to the body as far more expansive and inclusive than it neatly demarcated by our presumed physical morphology or even our normative discursive description of “the body.”

In preparation for my second comprehensive exam, I am also re-thinking the work of the Love Art Laboratory, specifically their ecosexual performance weddings. In addition to the themes of ecosexuality, and the engagement of the Earth, Sky, and Sea as Lover, I am beginning to contemplate the formal structure of these performances, their intensely collaborative structure/infrastructure, and the formal suggestion of union/unity and diversity/disparity. The wedding itself is a ritual of unification, and its performance in the work of LAL is a non-normative performance of a normative regulatory device. The wedding ritual itself is queered by the manner in which it is carried out. While Annie, Beth, and their Earth/Sky/Sea lovers function as a focal point for the event, the production and performance of the weddings are intrinsically plural(istic). They take the form of performance art variety shows in which many, many artists are showcased, all for a shared purpose. Individuals cycle through the roles of performer and audience. The unification that is enacted (recognized? formulated? in-corporated?) in these wedding rituals is accomplished through shared political, social, cultural, artistic, environmental (etc.) intentions, and is enacted through the community of attention and appreciation, in which viewers become viewed and viewed become viewers. There is a cyclical exchange between the foreground and the background (that which is seen and that which is “unseen” that allows the “seen” to become visible), between subject and object, and it is in the cycle of this exchange (I may go so far as to relate this to spanda) that distinction becomes blurred and the fundamental unity across disparity is enacted/recognized. There is also something in the act of offering . . . I haven’t figured out the implications of this yet, but I feel like there is something to be theorized in the act of giving performances and attention to one another, the erotic spaciousness in a generous observation/attention/gaze.

Need to get back to reading. Going to see Pandora Boxx perform at Union tonight; seeing the show with family.
Happy Sunday.

Too Many Ideas, Too Little Time

I realize that there is paradox in the very fact that I am taking time to blog about not having enough time to serve all of the ideas spinning around in my life. But I am hoping that by giving them each a little attention, enough attention to put them down in words here, I will be making some space in which to function.

Perhaps the most significant and looming is the paper I am trying to author concerning the Love Art Laboratory, Sexecology, and Ecosexuality. I have compiled a bibliography of potential resources for the paper emerging from fields such as Eco-Feminism and Eco-Feminist Philosophy, Queer Ecology, Embodied Cognition, philosophies of Continuum Consciousness, Tantric Philosophy, and Sex-Positivism. It is my growing project/interest to construct a theoretical foundation for considering the expansion of the boundaries of what we conceive of as the body. I am not attempting to erase or denigrate the body; instead, I am interested in constructing a notion of the implication of the body within the perceived universe/environment. I think this may be a potential implication in the notion of Sexecology/Ecosexuality. From this theoretical foundation, I am interested in exploring the sexualization or eroticism of environment, through the implication of the body in the perceived universe/environment, and the potentially positive effects of implicating sexuality in the environment. Big, nebulous ideas. Need refinement. Not sure when there will be time.

Along with these ideas of expanding the boundaries of the body, I have recently been conceiving of the unity of the body and space. The foundation is the same, that our experience of space is essentially perceptual, perception is an essentially corporeal activity, and while that which is perceived may in fact occur separate from perception, within our experience of it, what it is and how we perceive it are inseparable. Thus, the implication of the corporeality of space. The space that we perceive occurs primarily within the bodily experience of it. An adjacent consideration is the continuum of experience of body/space. We never experience our selves/bodies in a void, but always in space. Similarly, we never experience space removed from our bodily context. The two are never known separate from one another. I am interested in how we might conceive of the body and space as unified. What might it mean to consider a dancing body-space rather than a dancing body in space. Ironically, I think these concerns may be addressed in the work of Rudolf von Laban. Specifically in Labanotation, movement and position is analyzed and described as the continual relationship between body and space. Rarely do you read or write the body without reading or writing where it is spatially. I have always considered it as writing the relationship between body and space, but what if it were to be considered as writing the body-space? How might that change the way we consider movement, bodies, ourselves, our environment, our actions, etc.? I think there are connections here worth exploring.

In the vein of Labanotation and relating to the course I am taking in the History and Theory of Postmodern/Contemporary Dance, I have a renewed interest in reading Yvonne Rainer’s “Trio A” from Labanotation score. I read about half of it last spring in my Intermediate Labanotation Course, and I am really interested in reading/embodying the dance in its entirety. I’m not sure when I will have the time to do such a reading/practice, but I have the interest. It may also be a project that could provide a vehicle for exploring these other ideas, the expanding “centrality” of the body (is that appropriate or ambiguous language?), the unity of body and space, etc. It is a desire. I’m not sure if it is one that can be served right now. But I am passionate about dance history and theory integrating dancing as a methodology and even modality of learning. I think notation provides an ideal implement by which to facilitate that integration. To re-learn/learn “Trio A” while studying Judson and the era of Postmodern dance seems like a dream.

There is also the lingering desire to choreograph a solo based on the “Alignment Annotations” object from Synchronous Objects for One Flat Thing, reproduced. I am interested in writing a Motif Description score of the graphic “object” (which annotates choreographic structures of movement alignments across a seventeen person cast), and from that score, generate movement material for a solo performer. There are all kind of levels and implications to that project. I’m not sure when it will be served. Maybe next quarter in “Current Issues” (which is looking at rigorous emergent creative research).

I am also interested in this notion of “sexual epistemology,” or ways of knowing that emerge from sexuality. I have been interested in exploring the methodologies of the field of sexology and investigating the validity for applying those methodologies to dance practice, be that dance pedagogy, choreographic practice, or even the study of history and theory. This is coming out of a recognition within my own creative practice that sexuality is often omitted or ignored in both dance and academia (especially dance academia). While I can’t be sure, I feel as if this is an effect of an underlying sex-negative perspective, that sex and sexuality are somehow compromising or contaminating rather than constructive or enriching. I’m not sure if this will become a significant research interest, but it is definitely an area of personal and creative interest. I think I am most interested in how human sexual behavior is analyzed, categorized, and discussed in fields such as sexology, and how those lens may be applied to or integrated into dance practices. How might we consider dance, movement, and the body for its sexuality, or how might sexuality reveal aspects of dance/movement/the body that were previously unconsidered? I have absolutely no working knowledge of the ideas I am discussing here, but those are my interests on the subject.

And there are always more. More to read about, more to dance about, more to write and talk and dream about. For now, I am back to work on reading and writing. I have “Autumn Quartet” practice tonight . . . as of now, our plan is to only do this piece four more time, including tonight. That makes me sad. And at the same time, it presents a different energy or urgency to the work. We’ll see how that surfaces.