Teaching and Learning Pages

Wednesday, November 25, 2015

International Conference - “What is Postcolonial Thought?

International Conference - “What is Postcolonial Thought? Panel: Mémoires et Historicité. 
 University of the Antilles Schoelcher Campus, Martinique from November 23-25, 2015. 

 Caribbean Historic Memory: The Restoration of Indigenous Performance Practices

Abstract: A direct result of colonialism has been the erasure of the colonial subject's historic memory. The most evident form of physical erasure has been the myth of decimation of the Caribbean indigenous subject, but also the known historic practice of making the indigenous invisible to the area, the respective countries, their inhabitants and the indigenous subject him/herself. This is why in the last few decades; communities of indigenous descendants in the Caribbean have been involved in a process of memory restoration in the subjunctive, meaning how indigenous performance practices could have been, as opposed to how they really were. This process has been activated, mainly, through the re-enactment of performance practices believed to be extinct until they became visibly active. However, the erasure and invisibility has been true only because the indigenous voices have been systematically silenced by dominant exogenous ideologies. This paper looks at the gaps between what has been said and what has been embodied, between what has been published and what has remained part of the repertoire of Caribbean indigenous performance practices. This study proposes new ways to engage Caribbean writers, artists and cultural workers with restoring cultural and historic memory in order to clear a colonial past that remains an obstacle in building new indigenous historicities. The process, documented in the paper: the areito, the lace dance, the dance restoration and its performance, reclaims new spaces for indigenous communities to demand cultural reparations, historic memory and embodied spirituality.



Crospollination: Indigeneity Across Borders

Workgroup: Sylvia Richardson, Sarah Campbell, Brandon Fischer, Jorge Luis Morejon.


 Indigeneity Across Borders

THE CO-CREATION & RECUPERATION OF INDIGENOUS IDENTITIES AND BELONGING IN THE SHADOW OF VIOLENCE

Objectification - Vulnerability - Policing - Surveillance - Appropriation - Struggle
Co-creation - Generativity - Resilience - Reciprocity - Making - Tending - Remaining

El proceso: Amazando ideas y incuerporando caminos

Spoken and Slide: We would like to pay respect to the indigenous land on which we stand, that of the Tonkawa, the Comanche, and the Lipan Apaches.

The following will be a ritual intervention connecting the past, the present, and the future of indigeneities across borders.

Slide: We’re all indigenous to some land, somewhere, but there are different ways that indigeneity is understood, is practiced, is politicized, and refuted.

Each of the participants on stage embody and live different forms of identification with indigeneity.

Slide: We are constantly crossing borders of being indigenous, of not being indigenous, of being undocumented, infantilized, unmodern, but yet worthy, present, and ever changing.

Slide: The labels we call those we do not recognize: illegal, vagrant, loser, mojado, they dismember our humanity. They also disfigure our humanity. In this land of marginality, what is to marginalize? Who is marginalized? Where are at the margins of visibility?

Slide: We do not reside in a post-colonial period. There is no “post.” We endure ongoing processes of coloniality that are deeply historical.

Slide: When we talk about borders, we are talking about the borders as they are currently established. These borders are artificial.

Slide: What are the borders we are talking about? What enforces their legitimacy?

Slide: We know the effects of financial liberalization, neoliberalism, colonization, and the treaty of the white man.

Slide: We know the role of the nation-state, global and local systems of control, surveillance, and appropriation.

Slide: Why do people migrate?

Slide: How do people migrate?

When our bodies become forms of currency, we have already been revoked of our indigeneity.

Moving through the power - knowledge relationship; power as the object that we hold, knowledge

Slide: Indigeneity is defined by the stories we tell. Within

 



Sarau de Performances

Jorge Luis Morejon (center). 4th Hemi GDI Convergence. Collectivities in Migration: Animating Bodies Across Borders. 
The University of Texas at Austin. November 19 - 22, 2015. Photo: Maydelaine Rodriguez Castillo

Hemi GSI Convergence 2015 - Performance



Jorge Luis Morejon in The Healing Power of Expression. 
 University of Texas, Austin.Photo. Maydelaine Rodriguez Castillo 



The Healing Power of Expression: A Journey of Trauma, Pain and Transformation 

Abstract: The concept of “Collectivities in TransMigration” is seldomly addressed within the scope of an
immigrant’s personal experience. Yet, the sum of all personal migration experiences is also part of the collective history of transmigration. The Healing Power of Expression: A Journey of Trauma, Pain and Transformation narrates the transitions in the life of an immigrant and the intersections of his multiple life experiences: childhood in his country of origin, migration to a new country and adaptation to another system. A traumatic life experience at home makes him go to a boarding school. Socio-political unrest makes him and his family the subject of official and public repudiation. The arrival to a new country faces him with new and seemingly insurmountable challenges: a new identity, a new language, a new reality and the trauma caused by all of these circumstances. The journey is presented in movement, song and spoken word with
very low production cost. Four chairs and four pieces of cardboard is all what is needed for this 5 minutes long piece. Thus, Jorge Luis Morejón has created a piece that has been carefully designed to be performed for various audiences and to be adaptable to different performance, spaces. The intensity of the piece speaks to those who in the face of unbearable circumstances are forced to leave to another country as immigrants with no option to return. The uncertainties of having to start a new life, the challenges and adaptations needed to fit in and the otherness implicit in being an immigrant may cause physical, psychological and emotional pain, a reality with which many audience members may identify. However the piece does not dwell in the
difficulties of such experience, quite the opposite; it underlines the transformative power human beings have, specifically immigrants, to overcome all kinds of adversities. Despite the intensity of the piece, pain and trauma are presented as rites of passage into a more meaningful and fulfilling life. The transformation makes him stronger, more powerful and capable. Despite the narrated experiences, the immigrant wins in the end when he realizes he is closer than ever to achieving his full potential as a human being.

Growing the Arts: Breaking Boundaries. Rex Nettleford Arts Conference



Dance and Movement as Therapy: Formulating a Comprehensive Rational for Embodied Healing Practices.

Abstract: Formulating a comprehensive rational for Dance Movement Therapy, DMT, in terms of dance and movement as therapy allows the understanding of its aesthetic, physiological, and psychological impact. Articulating a comprehensive approach permits DMT practice to overcome the conceptual disparities of the world’s diverse health systems. Most progressive health systems, still in the process of accepting and/or reassembling alternative ways of doing psychotherapies, benefit from dance as creative, but also therapeutic processes. This paper discusses the integration of DMT’s theory and practice as a way to explain its effect on the well being of individuals and communities. 

LINK:  http://www.emcartsconference.org/

Thursday, October 15, 2015

Creation Lab 2015 – “Harvesting”

Jorge Luis Morejon during Kaha-wi Dance Theatre's CREATION LAB's last day showcase. The Destillery Historic District, Toronto, August 28th, 2015
Photo Irina Popova.


Monday, September 14, 2015

Redefining Theatre Communities 2015




Invisible Performance Practices and Indigenous Caribbean Theatre: Restoring the Areito

Abstract: A community that has lost its sense of origin and belonging must be redefined before it finds its own performance identity. Also, the performance practices of a group can contribute to the building of community even if what precedes its history is decimation and invisibility. Thus, redefining performance practices, contextualizing its present and projecting its future could be the difference between remaining or disappearing from embodied cultural legacies that may need restoration. When the gap between what was and what is seems greater, the subjunctive mode may be one possible alternative to redefine, reconstruct and reenact newly found performance identities. These can emerge from a personal commitment to engage in creative process that in turn may inform the group and subsequently the community. Indigenous theatre is in this paper proposed as an area of contemporary theatre that is in critical need of attention. The established theatre circuits in big metropolis do not allow space for indigenous theatre communities to engage in a dialogue with the practice, the practitioners and the mainstream audience at a level that could generate differing perspectives in Contemporary Theatre-making. The invisible indigenous artist is invisible many times: historically, physically, culturally, politically, and on stage. The restoration of indigenous performance ritual practices, for instance, is treated in this paper as a long due necessity to demand theatre reparations by rebuilding theatre structures from the ground up. In the Caribbean this possible initiative starts with the areito complex, a type of song-dance-storytelling that encompasses the very nature of the Taino people’s performance activity in the XV century. Its reappearance as Danza del Cordon or Lace Dance may be considered raw material in the creation of new epistemologies in the field of indigenous dramaturgies and performances.  

Thursday, August 27, 2015

Artist Salon


Movement Class at Kaha-wi Dance Theatre 2015

Participants in the Kaha-wi Dance Theatre Summer Intensive 2015, Toronto, during class with Dr. Jorge Luis Morejon

Wednesday, August 26, 2015

Kaha:wi Dance Theatre's Summer Intensive

 Kaha:wi Dance Theatre's Summer Intensive is gearing up for week 3 including classes with Louis Laberge-Côté (Contemporary), Marcos Martins (Capoeira) & Creation Lab - Harvesting with Jorge Luis Morejon, Monique Mojica & myself. I will also be teaching Contemporary Indigenous & KDT Rep. Registration is still open. Register at (416) 923-7373.
Creation Lab - "Harvesting" - http://bit.ly/1HMs7If
Photo credits
Jorge - courtesy of Jorge
Santee - Michael Demski
Monique - Nadya Kwandibens - Red Works

Soul to Sole Festival, University of the West Indies


Sunday, April 5, 2015

Percussion on the Greens

 Ariana Thomas in Children's Song
 Candice Brathwaite in Broken
University of the West Indies, St. Augustine. 
Saturday 28th March, 2015, 3:30 PM. Photography: Joseph Drayton

Percussion on the Greens a production hosted by the Department of Creative and Festival Arts, Musical Arts Unit. The Musical Arts Unit also invited the Dance Arts Unit to participate. Dance students Ariana Thomas (above) dance Children's Song No 1 by Chick Corea, conducted by Louise Clark, whereas Candice Brathwaite (bellow), danced the piece Broken to the musical piece Synergy by Chris Crockarell, conducted by Demika Guevara. Both pieces were choreographer by Jorge Luis Morejon in collaboration with the dancers. Other dancers were also present: Danielle Balroop, Any Reyes, Michelle Pilgrim and Schae Harrison who danced Gopak, composed by Modest Moussorgsky, choreographed by Anya Reyes, conducted by Trinity Cockburn and Bound for Marakesh, danced by Reyes and Balroop, composed by Chriss Brooks, choreographed by Deboleena Paul and conducted also by Trinity Cockburn. The Percussion Ensemble was directed by Dr. Jeannine Remy, the African Drumming Ensemble was directed by Mikhel Carter and Daniel Griffith, the Dance Ensemble was directed by Dr. Jorge Morejon and Ms. Deboleena Paul.