The oeuvre of the artist Merlin Spie (B. 1969) comprises drawings, sculptures installations, performances and many works we could describe as 'installation in which there are living persons who have been transformed into sculptures'. In her last project, Le Silence des Danses (2009), Spie brings three works together in a project which fits in with this last description. The three solos have been seen in three different places in the Kaaistudios, Brussels on the 27th March 2009 (thanks, Sven, for the images) In -Recollection of the Mind- the dancer Jorien Onsia is hanging in a upright position, in profile, between a large and a small screen. From the large screen a pipe passes through her head as far as the small screen. We literally see inside the figure's head. The movements we see on the large screen are filtered by the head; on the small screen we read the result of the process. In collaboration with the video artist Alda Snopek, Merlin Spie has created a mental space in which she suggests emotional processes using moving blocks and a play of light and shade. Ludo Engels has created a scoundscape to accompany these processes. In -Memory of Thoughts- a figure is positioned between two blocks, live a living caryatid. Together with the dancer Karolina Wolkowiecka, Merlin Spie has developed a 'choreography for two arms', the only limbs this figure is able to move. Th seated woman does not however appear to feel crushed or restrained by the situation she is in. Indeed, she seems to want to get the maximum out of the movements she can make.Performed by Agniezka Domochowska. In -Le silence des Danses- Merlin Spie herself takes her place in a place with a sloping floor. Her upright body slides down the slope to the bottom. At the bottom of the slope she is literally pushed uphill by a powerful jet of water directed onto her torso. This short cycle of coming and going is repeated over and over again. Merlin Spie shows her vulnerable body enveloped in clothes. Invisible under her clothes, she wears a cast she has made of her own body, something she has done in many of her earlier works. This method is reminiscent of a practice Francis Baconalso used in his paintings and wanted to use as guideline in sculpture 'I've thought about sculptures on a kind of armature, a very large armature made so that sculpture could slide along it... The armature would not be as important as the image, but it would be there to set it off.' The armature supports a structure. The delicate structure know as man. One of Merlin Spie's sources of inspiration is the Russian Suprematism of Malevitch and especially of El Lissitsky. These two artists no longer wishes to imitate the world or describe reality, but capture its energy and intensity in simple geometric shapes and bright primary colours: a poursuit of essence and abstraction, the end of which search was reached in Malevitch's monochrome square. However, El Lissitsky gave a new dynamism to Suprematism with this so-called 'prouns'. A proun is a painting into which a movement -and therefore a time perspective- is introduced. The video Alda Snopek created, can be described as a quotation, a modern equivalent of El Lissitsky's proun, but made using real technological means. Movement means covering a distance: something spatial. However, covering any distance also assumes the passing of a period of time. Introducing movement can therefore only be achieved by rethinking the principles to be applied to time and space. The confrontation with covering a distance and with passing of time inevitably also means entering into a relationship with a form of narrative, or the conscious choice not to enter into the relationship. The woman between the two blocks in -Memory of thought- is in a situation rather than in a story. Through the movements of her body she makes the situation manageable. The situation is precarious but she does not experience it as tragic. A small, gentle, patient Sisyphus. In -Recollection of the Mind- a report is made of a process. Thought appears to be a movement. The suspended, floating figure experiences the linear course of time that the black and grey blocks cover from the large to the small screen and through her head. The construction developed on the small screen is very different to that on the large one. A change has taken place from chaos to order: is this not the story of the battle people fight every day? Finally -Le Silence des Danses- is dominated by cyclical time: the same movements are repeated over and over again. However, this accumulation of 'always the same' gives rise to 'something different'. This leads to change ans therefore to 'a story'. The story of a body that offers resistance to an outside force: a hard confrontation, but at the same time a discussion and a dialogue. A positive process. (based on a text by Marianne Van Kerkhoven, dramaturge // Kaaitheater)
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Le Silence des Danses
20090414
Je t' aime... moi non plus

Love/Love Not, 2006 (videostill)
Remembering Rob Vanderbeeken's workshop at TM, where he showed us a video of the Estonian artist Carmen Lansberg (1981),I tried to find some more information about the artist, the video and her work.
Carmen was fashion model, studied at the Estonian Institute of Humanities (film studies), worked as an assistant at Microsoft Estonia, and started in 2006 the Academy of Arts in Tallin.
'Je t' aime... moi non plus' is a short video. You see a girl (probably Carmen herself), entering a room, putting herself in front of the camera. She is not facing you. Looking elsewhere, she starts performing. On the same time, the famous Serge Gainsbourg + Jane Birking's song "Je t' aime... moi non plus" is playing. The girl ends the performance by going out of view (the room) and by the end of the song.
"In Lansberg's view it deals with questions of love and hate, sex and violence, surely with guilt. There is also a background of eating disorder. There is a transformation from normal to ugly. But could also consider as an intimate expression of love and regret by performing a (faked) fellatio." http://www.contourmechelen.be/passage/preselection_10a.php
Whatever the view the video deals with, is it about love and hate, sex and violence or a eating disorder... the performance can focus on a (woman's) body part and mechanism: throat, larynx, neck & to make yourself throw up, to throw up. Meanwhile, I'm reading 'Gorge(l). Oppression and relief in art' written by Sofie Van Loo (published on the occasion of the exhibition (same name), in the Royal Museum of Fine Arts Antwerp,'06-'07). A passage (p107) describes this body part and some mechanisms: "The word throat is related to the Latin gula (gulet or throat) and the Russian verb glotat which means to swallow. When we finds that his limits have been reached or have been "transgressed", one might exclaim, "I don't swallow this". We not only swallow or devour food, beverages, pills, etc. but also less tangible entities, such as (un)pleasant,(pre)psycho-corporal sensations and experiences, affects, emotions, thoughts, stares, fear, pain, love, "truth", illusions, etc., until our throats,engorged, flow over and we either no longer take the trouble of trying to keep things in, or a reaction follows, because we can no longer suppress what is about to happen... The throat can flow over of we experience something as excess, if we had to swallow too much... And when we are sick of something, when we are overcome with a regurgitation feeling, when throat no longer overflows with love, but with frustration, hate and revenge, sometimes it helps to take a deep breath: at times breathing in and out slowly can bring relief. It seems we all have a natural sense of bringing things into perspective by aerating wel."
In the fourth part of the book, the word-choice for 'gorge(l)' in stead of 'throat' is described: first because of the sequence of the consonants G-R-G, which is 1) reminiscent of the border-linking turning points in ancients myths, 2) brings us closer to the paradoxical sensitivies and intensities of the throat and the 'throaty'(in art) than the word throat could.
Oppression, a sentiment situated near the throat. Relief, is not so much 'linked' with this body part. Perhaps because we not/no longer attribute linking and healing properties to the throad, in our Western culture (early abandon of healing 'bloody' throat sacrifices in religious context). Sofie explains that not the "throaty" aspect has disappearded from the Western culture altogether, but that the focuse is now on the "oppression" part of it, instead of focussing on the healing, opening and breathing potential of the "throaty".
(p105)"In various cultures the throat represents a symbolic passage between life and disease/death. When we are born, the first thing we do is open our throat widely and suck oxygen. When we die, we breathe our last breath through the same throat. Throat and vagina are symbolic passages that allow us to pass from one stage to the other. But in our culture the distressing dimensions of the troat/troaty have gained the upper hand."