Limits of Training: The Songwork Catalogue

I have previously argued that ‘the concept of training is limiting insofar as it emphasizes the transmission of knowledge over its creation, discovery, or production’ (What a Body Can Do, p. 117) and suggested that we need to go beyond performer ‘training’ if we are to adequately represent the depth and complexity of what takes place in our studios and embodied practices. Here I would like to share a document — actually a catalogue of documents — that for me illustrates both the power and the limits of training as a concept around which to organize sustained embodied practice.

The Songwork Catalogue is a set of nearly two hundred short videos documenting embodied studio practice. Its focus is the various kinds of work — especially psychophysical, interpersonal, and cultural/political — that can be done around and through songs and singing. About half of the videos (‘Songwork II’) were generated during the Judaica project core laboratory phase using a narrowly focused methodology with three practitioners alternative between the roles of practitioner, director, and videographer. In addition to this core set of videos there is an older set of selections from materials dating back to 2010 (‘Songwork I’) and a more recent set of videos produced through an expanded methodology involving the presence of additional guest artists in the laboratory space (‘Songwork III’).

Do these videos document training?

I am certain that the kind of work documented in these videos is precisely what we aim to address when we talk about actor and performing training; and also that the people reading this blog are the most qualified to understand and assess this practice and this archive. At the same time, I am certain that the Songwork Catalogue is not a catalogue of training but of research.

A crucial point of difference is in the method of producing the videos. As seen in the image above, each video has a title. These titles did not exist at the time the recording was made. They do not name the tasks we set for ourselves in the studio. Rather, they name what happened as articulated from a later perspective. Additionally, these short clips were selected from many hours of footage. We did not set up a video ‘shoot’ and choose from one or two ‘takes’. Rather, we thoroughly integrated video into the studio process and then made selections from a large corpus of material, sharing via the Catalogue perhaps only ten or fifteen percent of what was recorded. This reversal of standard videographic practice is crucial in shifting the focus of the Catalogue from performances or demonstrations of established exercises (training) to unexpected outcomes of dynamic improvisational and interactive processes (research).

I know what it means to render songwork pedagogical in a training context and that is not what we have done. I therefore notice a tension between concept and community: Our community is gathered around the idea of training, but on its own this idea undervalues and underserves what we actually do. In emphasizing the pedagogical and transmissive dimension of embodied practice, we risk being complicit with the dominant reductive view of embodied practice today: namely that it is an optimization of the body rather than a mode of knowledge, discovery and thought.

I am not suggesting a simple shift from training to research. Although I am committed to exploring the possibilities opened by an explicit focus on embodied research, there is a risk here too: Without training, research disintegrates and becomes a free-for-all of unstructured voicings. Rather, as I argue in my most recent article, we ought to put more attention on the phenomenotechnical research edge between the technical (known) and the epistemic (unknown); between embodied training and embodied research.

Concretely:

1) All research involves training. We need to acknowledge this, for example by more clearly specifying and articulating the bases and lineages of the embodied training that underpins any given PaR research project.

2) All training involves research. We need to acknowledge this, for example by expanding the kinds of epistemic claims we make for what we do and continually tracking the points at which repetition is interwoven with difference.

How do you trace the edge of training and research in your practice?


Six selections from the Songwork Catalogue:

partner contact through shared associations (J017)
Practitioners: Ben Spatz, Nazlıhan Eda Erçin
Director: Agnieszka Mendel
Videography: Gary Cook
Date: 11 May 2017

perezhivanie or structured delirium (J029)
Practitioner: Agnieszka Mendel
Director: Ben Spatz
Videography: Ben Spatz
Date: 17 May 2017

structure with songs and movement qualities (J032)
Practitioner: Ben Spatz
Director: Agnieszka Mendel
Videography: Agnieszka Mendel
Date: 18 May 2017

five songs, five associations (J043)
Practitioner: Nazlıhan Eda Erçin
Director: Agnieszka Mendel
Videography: Ben Spatz
Date: 23 May 2017

following through voice (J049)
Practitioner: Agnieszka Mendel, Nazlıhan Eda Erçin
Director: Agnieszka Mendel
Videography: Ben Spatz
Date: 24 May 2017

kaleidoscope (J095)
Practitioners: Nazlıhan Eda Erçin, Agnieszka Mendel, Ben Spatz
Director: Nazlıhan Eda Erçin
Videography: Gary Cook
Date: 15 June 2017

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About Ben Spatz

Ben Spatz is Senior Lecturer in Drama, Theatre and Performance at the University of Huddersfield. He is the author of ‘What a Body Can Do: Technique as Knowledge, Practice as Research’ (Routledge 2015) as well as shorter works published in both scholarly and artistic journals. Ben holds a PhD in Theatre from the City University of New York and was formerly a performer with the Gardzienice Theatre Association and a Fulbright Fellow at the Grotowski Institute in Wroclaw. He has performed and presented work in New York City at Abrons Arts Center, New York Live Arts, Movement Research Festival, Cave Soak Festival, United Solo Festival, and the Lincoln Center Rubenstein Atrium. Ben’s theoretical work applies social epistemology and critical realism to embodied practices in physical culture, performing arts, and everyday life. His current embodied research explores traditional Jewish paraliturgical songs through post-Grotowskian song-action.

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