Taste, beauty, sublime: Kantian aesthetics and the experience of performance

What does it mean to have aesthetic experience? Is it something we are all capable of? Or is our capacity for aesthetic pleasure something we develop, like a skill? What do we mean when we declare something ‘beautiful’, or when we dismiss a performance because it is ‘not to our taste’? Is taste something we possess, concerned with our own personal likes and dislikes? Or is taste part of aesthetic experience, something that happens? Indeed, what is aesthetic experience? And what is the place, in theatre and performance, for the aesthetic qua aesthetic? In this thesis I explore and develop the Kantian notion of aesthetic experience by taking three terms central to the Critique of Judgment – taste, beauty, sublime – and considering their value in the experience and analysis of contemporary performance. In exploring these ideas, the thesis centres on a range of works from the early avant-garde, including extended analyses of Alfred Jarry’s Ubu Roi (1896) and Edward Gordon Craig’s Dido and Æneas. The contemporary works central to the thesis are Proto-type Theater’s Virtuoso (working title) (2009), 3rd Person (redux)(2010) and Whisper (2008). The study also looks at contemporary work from Reckless Sleepers, Station House Opera, and Societas Raffaello Sanzio. The primary theoretical framework is drawn from the field of philosophical aesthetics, and, specifically, the works of Immanuel Kant. In the post-Kantian era, the works of Arthur Schopenhauer, Martin Heidegger, Hans-Georg Gadamer, Wendy Steiner, Jean-Luc Marion, Arnold Berleant, and Christian H. Wenzel provide a connection to the world of post-Enlightenment aesthetics and interconnect Kantian philosophy with developments in performance and aesthetics. In aiming to uncover the value of the aesthetic as such, the thesis looks to reflect on taste, beauty, and the sublime in a way that offers a fresh and vital perspective on the experience of performance

Fortnight

Fortnight is a two-week long, fully immersive, experience based in the interactions and communications of daily life. Up to 200 participants sign up to receive messages that are sent to their mobile phones, email, and home address; these messages contain a series of poetic nudges that encourage those participating to question their sense of place. Participants also receive daily invitations to visit locations throughout their city where they can pause to reflect on what it means to be here now. Fortnight enables the experience of “theatre” to penetrate beneath a seemingly brittle aesthetic surface of performance, deep into the consciousnesses of our participants as they begin to interact with and perceive world around us as the performance itself; the place where we act out our own daily lives. In Fortnight, the spectator becomes participant; the journey becomes narrative. Fortnight therefore subverts the notion of an audience, in which each spectator’s perspective is forced to examine not the situation and setting of performers on a stage, but rather the situation and setting of our own sense of place and the meaning we apportion to our everyday lives. Fortnight uses various forms of ubiquitous technology such as: Radio Frequency Identification (aka, RFID tags of the type contained in key fobs), which are used in badges sent to each participant that allow them to interact with real-world “portals” to trigger certain effects in their surroundings; QR technology (in the form of barcodes on posters that reveal additional hidden messages, should the participant choose to delve further; SMS messages; email; and, Twitter. Alongside this, older modes of communication such as handwritten letters, give Fortnight a decidedly low-fi aesthetic. Throughout Fortnight, participants are encouraged to explore the creative possibilities of pervasive and communicative media without reverting to mere technological fetishism. In Fortnight, each mode of communication is used not only for its functionality but also as symbols that bind the project and the participant together, rooting them to the here and now with the everyday tools of modern society. The mediated messages within Fortnight lead participants down a living, breathing rabbit hole where the familiar becomes unfamiliar and reality distorts. The project becomes an experience for the participant that is as immersive as their own life; creating an alternative reality, that not only co-exists alongside their own everyday realities, but also merges with them.This is a performance with shared responsibilities, reflecting the actions and consequences of our daily lives: what we put in, we get out

Sites of Play: Locating Gameplace in Red Dead Redemption 2

In Video Game Spaces (2009), Michael Nitsche proposes three indicators of ‘placeness’ in video games: identity, self-motivated and self-organised action, and traces of memory (191-201). We read this notion of placeness as closely aligned to, or overlapping with, the understandings of place and site articulated in theatre and performance research as site-specific performance. Here, we articulate the ideas (and analyse the experiences) of placeness and sitedness in Rockstar Games’ Red Dead Redemption 2 (RDR2) through an analytical conversation between performance studies and games design research with a human-computer interaction bias. Through a close-reading of gameplay experiences (Bizzocchi and Tanenbaum, 2011), we individually experienced over 30 hours of RDR2 gameplay while taking notes, recording, and capturing screenshots. During our individual analyses, we met periodically to compare notes, discuss notable game moments and share analytical insights. At this intersection of game research and performance research, we ask to what extent the theoretical articulations of aesthetic/affective experience in physical, corporeal and material spaces can develop – and further nuance – our understanding of how place is experienced (and thus designed) in contemporary videogames. In doing so, we propose the term gameplace as a means of articulating what this article will define as the affective relationship between place, experience and play

Fortnight [Manchester]

Fortnight is a two-week long, fully immersive, experience based in the interactions and communications of daily life. Up to 200 participants sign up to receive messages that are sent to their mobile phones, email, and home address; these messages contain a series of poetic nudges that encourage those participating to question their sense of place. Participants also receive daily invitations to visit locations throughout their city where they can pause to reflect on what it means to be here now. Fortnight enables the experience of “theatre” to penetrate beneath a seemingly brittle aesthetic surface of performance, deep into the consciousnesses of our participants as they begin to interact with and perceive world around us as the performance itself; the place where we act out our own daily lives. In Fortnight, the spectator becomes participant; the journey becomes narrative. Fortnight therefore subverts the notion of an audience, in which each spectator’s perspective is forced to examine not the situation and setting of performers on a stage, but rather the situation and setting of our own sense of place and the meaning we apportion to our everyday lives. Fortnight uses various forms of ubiquitous technology such as: Radio Frequency Identification (aka, RFID tags of the type contained in key fobs), which are used in badges sent to each participant that allow them to interact with real-world “portals” to trigger certain effects in their surroundings; QR technology (in the form of barcodes on posters that reveal additional hidden messages, should the participant choose to delve further; SMS messages; email; and, Twitter. Alongside this, older modes of communication such as handwritten letters, give Fortnight a decidedly low-fi aesthetic. Throughout Fortnight, participants are encouraged to explore the creative possibilities of pervasive and communicative media without reverting to mere technological fetishism. In Fortnight, each mode of communication is used not only for its functionality but also as symbols that bind the project and the participant together, rooting them to the here and now with the everyday tools of modern society. The mediated messages within Fortnight lead participants down a living, breathing rabbit hole where the familiar becomes unfamiliar and reality distorts. The project becomes an experience for the participant that is as immersive as their own life; creating an alternative reality, that not only co-exists alongside their own everyday realities, but also merges with them.This is a performance with shared responsibilities, reflecting the actions and consequences of our daily lives: what we put in, we get out

Fortnight [Lancaster]

Fortnight is a two-week long, fully immersive, experience based in the interactions and communications of daily life. Up to 200 participants sign up to receive messages that are sent to their mobile phones, email, and home address; these messages contain a series of poetic nudges that encourage those participating to question their sense of place. Participants also receive daily invitations to visit locations throughout their city where they can pause to reflect on what it means to be here now. Fortnight enables the experience of “theatre” to penetrate beneath a seemingly brittle aesthetic surface of performance, deep into the consciousnesses of our participants as they begin to interact with and perceive world around us as the performance itself; the place where we act out our own daily lives. In Fortnight, the spectator becomes participant; the journey becomes narrative. Fortnight therefore subverts the notion of an audience, in which each spectator’s perspective is forced to examine not the situation and setting of performers on a stage, but rather the situation and setting of our own sense of place and the meaning we apportion to our everyday lives. Fortnight uses various forms of ubiquitous technology such as: Radio Frequency Identification (aka, RFID tags of the type contained in key fobs), which are used in badges sent to each participant that allow them to interact with real-world “portals” to trigger certain effects in their surroundings; QR technology (in the form of barcodes on posters that reveal additional hidden messages, should the participant choose to delve further; SMS messages; email; and, Twitter. Alongside this, older modes of communication such as handwritten letters, give Fortnight a decidedly low-fi aesthetic. Throughout Fortnight, participants are encouraged to explore the creative possibilities of pervasive and communicative media without reverting to mere technological fetishism. In Fortnight, each mode of communication is used not only for its functionality but also as symbols that bind the project and the participant together, rooting them to the here and now with the everyday tools of modern society. The mediated messages within Fortnight lead participants down a living, breathing rabbit hole where the familiar becomes unfamiliar and reality distorts. The project becomes an experience for the participant that is as immersive as their own life; creating an alternative reality, that not only co-exists alongside their own everyday realities, but also merges with them.This is a performance with shared responsibilities, reflecting the actions and consequences of our daily lives: what we put in, we get out

Fortnight [Bristol]

Fortnight is a two-week long, fully immersive, experience based in the interactions and communications of daily life. Up to 200 participants sign up to receive messages that are sent to their mobile phones, email, and home address; these messages contain a series of poetic nudges that encourage those participating to question their sense of place. Participants also receive daily invitations to visit locations throughout their city where they can pause to reflect on what it means to be here now. Fortnight enables the experience of “theatre” to penetrate beneath a seemingly brittle aesthetic surface of performance, deep into the consciousnesses of our participants as they begin to interact with and perceive world around us as the performance itself; the place where we act out our own daily lives. In Fortnight, the spectator becomes participant; the journey becomes narrative. Fortnight therefore subverts the notion of an audience, in which each spectator’s perspective is forced to examine not the situation and setting of performers on a stage, but rather the situation and setting of our own sense of place and the meaning we apportion to our everyday lives. Fortnight uses various forms of ubiquitous technology such as: Radio Frequency Identification (aka, RFID tags of the type contained in key fobs), which are used in badges sent to each participant that allow them to interact with real-world “portals” to trigger certain effects in their surroundings; QR technology (in the form of barcodes on posters that reveal additional hidden messages, should the participant choose to delve further; SMS messages; email; and, Twitter. Alongside this, older modes of communication such as handwritten letters, give Fortnight a decidedly low-fi aesthetic. Throughout Fortnight, participants are encouraged to explore the creative possibilities of pervasive and communicative media without reverting to mere technological fetishism. In Fortnight, each mode of communication is used not only for its functionality but also as symbols that bind the project and the participant together, rooting them to the here and now with the everyday tools of modern society. The mediated messages within Fortnight lead participants down a living, breathing rabbit hole where the familiar becomes unfamiliar and reality distorts. The project becomes an experience for the participant that is as immersive as their own life; creating an alternative reality, that not only co-exists alongside their own everyday realities, but also merges with them.This is a performance with shared responsibilities, reflecting the actions and consequences of our daily lives: what we put in, we get out

Experiencing Simulated Confrontations in Virtual Reality

The use of virtual reality (VR) to simulate confrontational human behaviour has significant potential for use in training, where the recreation of uncomfortable feelings may help users to prepare for challenging real-life situations. In this paper we present a user study (n=68) in which participants experienced simulated confrontational behaviour performed by a virtual character either in immersive VR, or on a 2D display. Participants reported a higher elevation in anxiety in VR, which correlated positively with a perceived sense of physical space. Character believability was influenced negatively by visual elements of the simulation, and positively by behavioural elements, which complements findings from previous work.We recommend the use of VR for simulations of confrontational behaviour, where a realistic emotional response is part of the intended experience. We also discuss incorporation of domain knowledge of human behaviours, and carefully crafted motion-captured sequences, to increase users’ sense of believability

Acts of communion: encountering taste in Reckless Sleepers’ The Last Supper

An article about the aesthetics, politics and dramaturgy of taste implicit in Reckless Sleepers’ The Last Supper (2003). The authors explore notions of gustatory taste and the multi-sensory potential of serving food in performance and the ethics of (mis)representation of real life events; the assassination of the Romanovs and Che Guavara proving to be the most unreliable narratives. The piece sits between fact and fiction, the found and the fabricated, and is punctuated with the arrival of the real last suppers of convicted felons. The work speaks from a primarily western religious perspective, inspired by Da Vinci’s Last Supper (1498) and the act of communion that takes place in church services. In this way, it leans towards an occidental, spiritual notion of taste, where transubstantiation allows the rice paper script to become both the body of Christ and the symbol of his own last supper. Nietzsche’s notion of intoxication comes into play as performers and audience share wine, or blood, and drink to absent friends. The article proposes that the piece enacts a dramaturgy much like a meal, where conversation ebbs and flows, and a sense of togetherness, or act of communion, is engendered. The authors posit that the tacit contract with the audience is redrawn by food as both an aesthetic and dramaturgical encounter. As such, it becomes an invocation (or intoxication) of taste, mortality and last-ness that continues to resonate thirteen years after its devising. Both Pinchbeck and Westerside wrote about this performance when they first saw it at the same venue in 2006, both conducted interviews with members of the Reckless Sleepers, Mole Wetherell and Tim Ingram, for their ongoing research into dramaturgy, aesthetics and taste in contemporary performance. Now this research is woven together into a tapestry of reflections on the piece, a pentimento of memories

Leaving home

The third part of Leaving Home, performed in the hamlet of Friesthorpe, Lincolnshire on the 3rd and 4th of August, 2014, and broadcast live by B.B.C. Radio. A very large site specific performance which was centred on the Church of St Peter and the lanes and fields of Friesthorpe, where the Beechey family lived for twenty-two years. The performance on the 3rd of August was filmed by the B.B.C. and is being edited for transmission later in 2014

Theatres of Agitation

Theatres of Agitation: Performing Politics on the 21st Century Stage (2015-2018) This three-year research project was a collaboration between Dr Andrew Westerside (University of Lincoln, Principal Investigator) and Proto-type Theater (Co-I, partner) The project took as its starting point a critical (practice-led) study into the development of practical methodologies for staging affective radical and resistance politics on contemporary British Stages. Research Imperatives/Questions: 1. Is it possible to determine, through studio-led research processes, practical and replicable methodologies for staging radical or agitational political discourse on contemporary British stages? 2. How might those methodologies be used to create touring performance works such that their efficacy can be tested against the sector? Research Outputs 1. Performance: A Machine They’re Secretly Building (2016) (writer, director: Andrew Westerside) (Eprint ID: 23365) 2. Performance: The Audit (or Iceland, a modern myth) (2018) (writer, director: Andrew Westerside) (Eprint ID: 34250) 3. Publication: Westerside, A. & Proto-type Theater (2017) A Machine they’re Secretly Building. London and New York: Oberon (Eprint ID: 29435) 4. Publication: Westerside, A. & Proto-type Theatre (2018) The Audit (or Iceland, a modern myth). London and New York: Oberon (Eprint ID: 34251) Measures of Success • Funding and Commissions: o £116,563 Arts Council England (RQ1) o ~£20,000 Venue Commissions and Investment (RQ1) • Performances at over 20 major UK venues (including): o Summerhall, Edinburgh, Southbank Centre, London, Oxford Playhouse, MAC, Birmingham, and The Lowry, Manchester (RQ1) • Reviews and Awards: o AMTSB long-listed for the 2017 Amnesty International Freedom of Expression Award (RQ2) o AMTSB selected for 2017 British Council Showcase (RQ2) o Multiple 4*+ reviews (including 4* from the Guardian) (RQ2) • The development of successful and replicable practical methodologies resulted in an invitation to contribute to Woods, N (2018) Making Postdramatic Theatre: A Practical Handbook (RQ1