Sugar Space presents Sample Tracks

Sample Tracks, presented at Sugar Space Arts Warehouse, featured a compilation of varied artists from the community – just a bite of each. I attended Friday for the “B” program, which featured works by Sonali Loomba and Katie Sheen-Abbott, Fiona Nelson, Temria Airmet, and Aileen Norris. (Thursday night’s program highlighted the work of Cat + Fish Dances, Abbie Simpson, and Rebecca Webb.) 

A demonstration of Kathak and flamenco opened the program, the first form hailing from northern India, the second arising in the south of Spain. “Passion for Percussion” illustrated the common language of these two dance forms and their accompanying musical traditions by placing them side by side. Sonali Loomba and Katie Sheen-Abbott were joined by Abhishek Mukherjee (sitar), Debanjan Bhattacharjee (tabla), Jake Abbott (guitar and vocals), and Sandy Meek (guitar). The musicians were as central as the dancers, in keeping with the leveled partnership between song and dance in both traditions. They started the night with an incredible display of technique enmeshing the two styles, each soundscape a perfectly suited complement. 

Loomba and Sheen-Abbott didn’t fuse their styles as the musicians did, rather each performed their technique in turns, first to their music, then the reverse, before appearing together to perform nearly the same sequences side by side. It was an extremely effective demonstration. Twisting palms attached to undulating arms, twirling skirts, rhythms of the feet and the heels or bells to accentuate them, upper body held upright and forward, intensely expressive and directive eyes illuminating the surrounding space. Both dance styles are centered on expressive storytelling through codified imagery created by the upper limbs, while the feet keep a lighting-sharp and playful dialogue running with the musicians, whose instruments and compositions are uncannily alike. Or maybe not so uncannily – Jake Abbott briefly mentioned the historical development of flamenco out of Indian traditions, a relationship I hadn’t considered before that now seems a curious and obvious probability to look in to. 

The program note for “Semblance” by Fiona Nelson referenced “illuminated faces, phases of the moon, memory, duets in time and space” and a Mark Twain quote – “everyone.. has a dark side which he never shows...” These referents remained somewhat nebulous in relation to the choreography. Black costumes and stark, single-sourced lighting sort of invoked moonscapes, but my mind mostly wandered into aquariums and their dark neon-infused jellyfish rooms as I watched. Side to side, circling, rising, falling, pausing, passing, the dancers maintained a flatly dynamic liquidity suited to the circular twinkly drones of the music. Bright white and subtle green lights overhead reflected off drifting skin surfaces, the particulars of choreography becoming something passed over for the pleasant haze of a windmilling ebb and flow. 

Third on the program was a solo performance by Temria Airmet. As in previous works, Airmet took a very large bite at a contemporary political topic (this time, “the current societal movement of feminism” and #metoo), attempting to distill nuance and context to a pithy minute drama with an uplifting final cry. Spreading a large bolt of white tulle across the stage, Airmet began a monologue on her version of feminism, religious doctrine from her youth and its impact on her self-perception, personal traumatic experiences, and a quick list of some topical social and political crises. She shuffled around in the tulle, punctuating her story with interpretive gestures and two more dance-y interludes, the first to a glitching dream-pop track of unknown origin (for some reason Airmet’s was the only piece on the program to forgo musical credits) and the second to David Bowie’s “Space Oddity.” The piece ended with the fist-shaking cry that “this revolution... is working.” Which is fine and good and perhaps true, sometimes, except that in many places and for many people, it is also not. 

The final work, by Aileen Norris and dancers Alexandra Barbier, Arin Lynn, and Emma Sargent, was “The Convoluted Love Ballad of V___.” Tracing something unseen, Sargent was soon joined by Barbier, Lynn sliding in unnoticed upstage. The three spiraled into each other, becoming entangled and entranced in turns. When the music turned to sloshing ocean sounds, they became isolated rocks in its currents, static and shifting in turns until Barbier and Lynn fused together. From there it got... convoluted. The three slid in and out of complicated loves and betrayals; the movement was loose, swinging, and easy. Smiles were a treasure, then a dagger. Nico crooned overhead in a track about a dangerous femme, and when the rushing water returned, all three were linked, pushing, pulling, pushing, pulling in the same direction. 

Photo of Temria Airmet at Sample Tracks by Laura De Backer.

Emily Snow is a Denver native who now calls Salt Lake City home. She has most recently been seen performing with Municipal Ballet Co. and with Durian Durian, an art band that combines electronic music and postmodern dance.  

Cat + Fish: Forge

Dancing is this big ongoing thing. More than anything else, it continues – past the blackouts, wings, and curtain calls – far beyond where the bodies come in and out of view.

I think about such ongoingness when I see a show like Forge, presented at Westminster College this weekend by Cat + Fish. Artistic Director Cat Kamrath’s contributions to the evening form a suite – Strong Back, Soft Front, and Wild Heart. The mark of the university as a container for dance – a recent historical phenomenon – is strong in these works. It might be easy to criticize these pieces for the straightforwardness of how they use basic compositional tools. It might be easy to criticize the bodies getting tossed in the air based on a logic common to dances made to make better dancers. But, here indeed are strong, vivid, well-trained but still human performers. They feel their way through what they’re doing with a presence that’s more than academic. They don’t leave you feeling left out of a secret. The pleasures are infectious and intended to be available. 

The dancers even swim upstream a little. Micah Burkhardt, Madaline Maravillas, and Ursula Perry make a striking, unexpected threesome in Soft Front. Mostly, the way they touch each other is exactly what I expect, but there are junctures where the script seems to fall away. Daniel Do, Mar Undag, and Emma Sargent have solos in which I see a much freer practice that I imagine belongs to each of them privately. 

I do find myself wondering if Camrath’s use of sound as wallpaper is what’s keeping these pieces from transcending their context. She might do well to take risks with music that would make real choreographic demands, or to play with more silence. 

Daniel Do’s work Fortitude, though at times melodramatic, gestured toward such an approach. Performed by Kamrath, who’s more unorthodox as a performer, Fortitude seemed to be about a woman in search of a self-knowledge available only through sweat, trial, and error. Five lonely balloons shivered eerily in moments when Kamrath paused to reflect. 

Natalie Gotter contributed Anna, a duet for Molly Cook and Conner Erickson. Dressed in matching gray and white uniforms, the two drew pictures on butcher paper and eventually on each other. This twinning pair seemed inevitably a couple – it’s still so hard for us not to imagine a man and women partnering as such. Anna had a coldness that somehow put me in mind of science fiction. I appreciated the commentary about how we relate to each other through increasingly banal signs and symbols. By the end, they might have been tattooing each other with emojis.

Forge continues this Saturday, July 20, at 7:30 p.m. at Westminster College. Photos above by Zach Nguyen.

Samuel Hanson is the editor and executive director of loveDANCEmore. 

Queer Spectra Arts Festival

Pictured in photo carousel above: Performers in the Queer Spectra Arts Festival, photos by MotionVivid.

“Queerness is essentially about the rejection of a here and now and an insistence on potentiality or concrete possibility for another world.” - José Muñoz

How might writing about a queer (an adjective) festival queer (a verb) ideas and expectations surrounding arts criticism?

What if the writing resisted any imposed order or conventional sequencing?

What if instead of prose it became a collage of impressions and concepts?

Commonwealth Studios was home to the Queer Spectra Arts Festival on Saturday, May 25, but in many ways the festival began weeks prior, with daily postings on social media about the festival’s artists (including photographers, a ceramicist, dancers, painters, video-makers, poets, and musicians). Every aspect of the multi-modal festival, founded by Dat Nguyen, Emma Sargent, Aileen Norris, and Molly Barnewitz, deepened awareness and opportunities to reflect on art-making and our identities.

Queer Spectra Arts Festival co-founders (from left to right) Aileen Norris, Dat Nguyen, Emma Sargent, and Molly Barnewitz, pictured at Commonwealth Studios. Photo by Nora Lang.

Bookended by a keynote that began at 1:30 p.m. and a post-show discussion that ended at 9:30 p.m., the festival was a mosaic of propositions, images, and questions. Alexandra Barbier’s opening lecture beautifully traced the contours of queer theory, and began by asking us to move the rows of chairs we occupied into a big oval, so she could occupy its center. She spoke about how the word “queer” signals “a state of being and a way of living” that challenges “compulsory thoughts.” Barbier used Supreme Court Justice Potter Stewart’s famous line regarding obscenity and pornography - “I know it when I see it” - as a way of pointing to the contingency of “queer.” As she explained, the word exists as “an active verb, an insult, a reclaimed slur…” This porosity makes “queer” a great partner to “performance,” a word that similarly points to a way of being that can challenge or subvert dominant points of view.

Barbier suggested that queerness engages whiteness by challenging its dominant identity markers: “white,” “hetero-,” “cis-,” and “middle class.” Towards the end of her talk, Barbier theatrically unscrolled a list of 10 questions that the festival’s founders had posed to artists submitting work to be considered. It began with “What does it mean to belong?” and included “What does it mean to be you in the context of larger communities that you may or may not belong to?” and ended with “What do you long for?”

What if queerness is a challenge to any system of oppression, not only regarding gender and sexuality, but also race, class, ethnicity, and ability? As Clare Croft writes, “queer dance, at its best, is in conversation with and often in productive overlap with feminist, anti-racist, and anti-colonial artmaking, activism, and scholarship.”[1] Moments of disciplinary overlap made the strongest impression on me during the nine hours I spent at the festival. They opened up the possibilities of different attunements.

In his video “Them and Me,” Nate Francis presents himself, at first alone onscreen, wearing white shorts and wrapping red string around the skin of his torso, arms, and legs. Two more people wearing white outfits, like attendants or orderlies, join the wrapping ritual, each with a spool of white string. Over the course of the 45-minute performance, Francis is immobilized by the wrapping, the string functioning like accumulating binds that bend his body into a crouched position. When I asked him about the video, Francis shared that it was an assignment developed in a course by Kelsey Harrison at the University of Utah, where he studies sculpture and photography. Aligned with durational performances by Stelarc and by Marina Abramovic, Francis’s video uses his body to comment on societal oppressions and strictures. Although not created for the festival per se, “Them and Me” spoke to the power of art, and the importance of university courses like Harrison’s, to probe questions of identity and perceptions of our bodies.

During the post-show discussion at the festival’s end, Francis wondered about “queer” art that not only “resists” but also “celebrates” possibilities and potentialities. His words reminded me of a quote from Munoz, who defines potentiality not through a binary of actuality and potentiality, but instead: “Unlike a possibility, a thing that simply might happen, a potentiality is a certain mode of nonbeing that is eminent, a thing that is present but not actually existing in the present tense.” Performance is a generative place for opening such futurities.

In contrast to the sense of restriction generated by Francis’s video, a duet choreographed by Alexandra Barbier, for Barbier and Colleen Barnes, approached the question of queerness through potentiality: can a duet between two women who appear platonic, not romantic, be “queer”? Aptly titled “Well, is it?,” this duet featured the women in floral dresses with tulle that suggested outfits worn to a 1950s cocktail party. Barnes wore pearls. The costumes themselves were not unfamiliar for a dance performance, but coupled with the music by Arvo Pärt, there was a compelling strangeness. J. Jack Halberstam writes about “queer” as referring to “non-normative logics and organizations of community, sexual identity, embodiment, and activity in space and time.”[2] Juxtaposition of the vintage costumes and contemporary movement made me curious about the precision in the dancers’ focus and gaze. Unlike much concert dance that veers towards excess and oversaturation, there was a coolly understated quality in their performance.

Barbier’s choreography is subversively subtle and resistant. Shifting from more Apollonian qualities at the beginning, to swirling falls to the floor that suggested Dionysian rituals, the pair ended by calmly lighting their cigarettes and asking, “Well, is it?” Leaving the question unanswered let us, as their audience, fill the empty space. Was the cigarette at the end of the duet a kind of synecdoche for post-coital bliss? Is dancing ever divorced from some kind of pleasure for its artists and audiences? Refreshing in its refusal to subscribe to familiar movement vocabularies, the duet was a captivating blurring of full-bodied expression with quotidian gestures.

If “belonging” was a theme of the festival, “Well, is it?” signaled the importance of artists belonging-in-difference, of carving out their own definitions of “queer” rather than assimilating. The festival’s discussions were as thought-provoking as the artists’ work and one question in particular, from Samuel Hanson during a Q & A with the artists, still percolates as I write this review (this is a paraphrase): “As someone who is interested in Salt Lake City communities, I wonder what lineages, queer or otherwise, you situate yourself in and how they may be different from lineages of San Francisco or New York?"

A couple days prior to the festival, its founders appeared on KRCL’s RadioActive. Dat Nguyen spoke about obstacles he faced in his university courses: “In my dance education, identity was separate from the work, but for me identity is never removed from performance.” His words made me think of how entrenched whiteness has become in dance settings, to the point where identities, and their disproportionate access to representation, are seemingly ignored.

All movement and all performances emanate from people, contexts, and communities. Gerald Casel, in “Activating Whiteness” by Rebecca Chaleff, explains, “there is no such thing as pure movement for dancers of color… One of the assumptions that postmodern formalism arouses is that any body has the potential to be read as neutral - that there is such a thing as a universally unmarked body. As a dancer and choreographer of color, my body cannot be perceived as pure. My brown body cannot be read the same way as a white body, particularly in a white cube.”[3]

During the festival, Dat Nguyen presented a workshop called “Looking at Queer Experience Through Performative Collage.” He prefaced the lecture-demonstration with a little of his own biography (he grew up in Vietnam and moved to the States at age 19) and danced throughout his lecture, a kinetic background of fluid sequencing and refined stillnesses for his statements and insights. What if queering is resisting dominant modes of discourse or delivery?

This would explain why I was drawn to Dillbilly’s “Winged Refugee” set, with its arrangement by Dillbilly and Rhonda Kinard. They are queering a conventional concert format wherein musicians tour and sing for isolated communities, and instead are collecting stories from working class people at each place they visit, then sharing them with audiences at their next locations. In this way they are creating “a map of oral histories” that focuses on experiences of people who identify as queer, POC, non-binary, and trans. Two of the stories shared during the festival came from the Bay Area (Dillbilly is based in Oakland) and featured photos by Kinard. Their multi-sensory evocation was straightforward, compelling, and lush, with Dillbilly’s crystalline voice and Kinard’s bass guitar reverberating long after the songs ended.

In “Queer Times, Queer Assemblages,” Jasbir K. Puar addresses questions of identity and corporeality in terms of “assemblages” that “allow us to attune to intensities, emotions, energies, affectivities, textures as they inhabit events, spatiality, and corporealities. Intersectionality privileges naming, visuality, epistemology, representation, and meaning, while assemblage underscores feeling, tactility, ontology, affect, and information.”[4]

The festival’s closing conversation grappled with complexities of a “queer” festival that offers a designated space for work that wants to be seen through this lens. If there are multiple ways to define “queer,” does such a festival limit its aesthetics or representations? Artists responded by speaking of the gratitude they felt for the festival and its curation. Rhonda Kinard added, “You can’t be what you can’t see.” Others spoke to the power of creative expression that comes from a place of discomfort or dissensus.

Singer/actor/poet Alborz Ghandehari, who delivered a phenomenal poem called “A Politics of Desire,” spoke about his own performance that night which traversed scenes of the 1979 Revolution in Iran, sexual longing, living as an immigrant, and the horrors of war. Such multiplicity - or “assemblage” in Puar’s theories - resonates with a queerness that both challenges and accepts. Queer as potentiality, as the “if only” that Ghandehari translated from Persian: “I long for this, but now it cannot be.”

“If only” speaks to an idea of “queer,” as feeling or seeing “beyond the quagmire of the present,” in the words of Munoz. In Cruising Utopia, Munoz writes about the role of the arts as “identifying certain properties that can be detected in representational practices helping us to see the not-yet-conscious.”[5]

If I personally associate queerness with undermining oppressive structures, redistributing access and resources, and building power from the ground up, then I think it’s important to remember, in the words of thomas f. defrantz, “we don’t all get to be, do, or make queer. if anything, the unmet challenge for queer theory and queer dance might be an opening of access for anyone who wants to think-move queer; an allowance for more people to understand strategies of queer [black/asian/trans/aboriginal] performance on our bodies, in our imaginations, and among our friends.”[6]

[1] Queer Dance, page 3.

[2] In a Queer Time and Place, page 6.

[3] “Activating Whiteness,” page 79.

[4] “Queer Times,” page 128.

[5] Cruising Utopia, page 3.

[6] Queer Dance, page 179. 

Performers in the Queer Spectra Arts Festival during a Q & A. Photo by Nora Lang.

Kate Mattingly is an assistant professor of dance at the University of Utah. She has a doctoral degree in performance studies from UC Berkeley, and has had writing published in The New York Times, The Village Voice, Dance Research Journal, Dance magazine, and Pointe magazine, among others.

Deseret Experimental Opera: Life Relegated

Desert Experimental Opera is full of enthusiasm and ambition. Their new show Life Relegated, at an empty space (formerly Urban Outfitters) in The Gateway Mall, brings together several bands and an army of local dancers. It’s a bit like a talent show, in the best sense. Things unfold under the auspices of a plot that feels intentionally loose - each band is “dressed” as one of Utah’s national parks, who, personified, are recently out of work and facing down the “Invisible Hand” of the market, as voiced by a Stephen Hawking-esque computer voice.

Zion National Park explores its religious identity, Canyonlands submits to advertising, and Bryce Canyon sells out to a pharmaceutical company for better health insurance. The ballads of these anthropomorphized landscapes are sometimes clever, but the writing never feels like more than an excuse for the gathering. The whole experience is familiar if you’re from Utah. A place that’s still nominally a theocracy can elicit a kind of vague solidarity among those who fancy themselves outsiders.

The best thing about this show is the chance to see so many local performers all at once. Bands It Foot, It Ears and Durian Durian both shine musically. It’s encouraging to see a whole new generation of dancers who seem to be establishing themselves in Salt Lake for good. Emma Sargent partners with a panel of broken red-rock in a solo that recalls Eric Handman’s heroic soliloquies and also, somehow, the rune-like gestures of Daniel Nagrin. Emma Wilson, Meagan Bertelsen, and Amy Freitas, who we’ve recently lost to Moab, shine in some of the wilder moments when bodies fill the space. These three know how to listen and thus how to take the lead in the large group improvisations which make the rock and roll in this rock opera visual as well as aural.

That things never quite coalesce is hardly a problem - although I do wonder what some of these artists might really have to say about the politics of wilderness. We do have a bizarre relationship to the natural beauty in the southern part of our state. That this production doesn’t have much more to say about it than the craft beer bottles that celebrate hoodoos and arches is perhaps intentional. But I look forward to some of these artists making a deeper foray into some of the thornier questions.

Deseret Experimental Opera’s Life Relegated continues through Sunday, May 19, at The Gateway Mall.

Samuel Hanson is the editor and executive director of loveDANCEmore. 

Dat Nguyen: Will the Sheep Come to be Cleaned?

First, there was lip-syncing to a Christina Aguilera song. Then the first dancer skated on stage, her gushing snarl followed on its heels by a riotous chorus of five others, all smizing in provocative black underthings and gyrating madly. The slinky, goofy burlesque of this brief scene wasn’t anything like what followed it, or much of anything after that. But throwing a few hints and conjuring the wild and weird spectacle of the kingdom of pop culture built on the joy found in watching people pretend to sing was a pretty good place to begin Dat Nguyen’s Will the Sheep Come to be Cleaned? The new work, presented at Sugar Space Arts Warehouse, was a raucously fragmentary and finely tuned pinball game of emotional complexity and spectacle.

With an approach based on the chopping, blending, obfuscation, and scrupulous arrangement and rearrangement of visual collages, Nguyen ricocheted between nearly a dozen wildly diverse and splintered stories, both masterfully and delightfully. Citing his own feverishly overstuffed brain intersecting with anxiety, depression, and life in a culture that jerks us from one disorienting and performatively manipulative spectacle to another at lightning speeds, Nguyen explained that his work was meant to be a multi-dimensional experience and deeply personal reflection of his multi-layered self. These refractions eschewed narrative but were richly infused with distinctly-felt character and setting, transmitted to the audience through dance but also through music, words, monologues, photography, sculpted visuals, and technology.

Following the flash of the overture, the show pivoted to a monologue by Emma Sargent, explaining a time she danced for a very “Jesus-y” company. While she told us how many times a day they prayed and about her clashes with the director over Gaga, the others roamed about, rotating through slow-drifting weight-sharing exercises. With deft comedic timing, her voice cut out at key moments. This culminated in a bit that had the audience rolling in their seats in which she mimed a tirade given by her director, the silence punctuated only by an intermittent “...Gaga…..Gaga….Ohad Naharin...Gaga…” as the dancers in the background exploded, flailing in mocking mimicry.

From there we bounced to a third segment, and one of my favorites – a duet between Nguyen and Nora Lang. I’d seen a working version of this section at Mudson earlier in the fall which I loved; it was even more breathlessly moving to watch it here. This movement focused on a more physical energy than previous sections, with a kinesthetic intimacy developing between their two bodies in swift and unending motion. Paired with sounds of rain and splashing, lapping waves layered under the circling carousel of a waltz as Nguyen and Lang moved in sync. Their bodies became cresting and crashing waves that turned back again into bodies as they came up against each other, fluid and spilling over the edges of themselves. The choreography was aerobic and sweeping yet riddled with small clever delights.

Interrupting this couple, Emma Wilson appeared carrying a large roll of what looked like shiny silver wrapping paper. The light shifted to cool blue as they took over the space and began speaking while rolling out the paper across the length of the stage, going through a halting cyclical reasoning about “purpose in life” that didn’t seem to get them where they wanted to go. The water couple did the sheep shuffle down the silver path – wait, sorry… let me back up and explain.

All the different expressions of Will the Sheep Come to be Cleaned? were abstract and unconnected, without an overarching narrative. But they did form what felt like a story, packaged neatly together by layered and excellent transitions, recurrent patterns, and of course, the sheep. Afterwards, during a Q & A, Nguyen explained how he borrowed from a moment in an earlier work to create the title expressly for a grant application. From there he applied his process of collage and brought ideas and emotions to the studio to explore and improvise upon. Nguyen noted that in creating his work, the integrity of its personal meaning was most important to him, as well as the process with his dancers. But he also touched upon (both in the Q & A and in press material, including an interview with Salt Lake City Weekly) finding a way to thread his many ideas together and creating an engaging experience for an audience, and how that is... well, kind of the point of sharing it with people, and the more interesting artistic challenge.

Nguyen was successful in not compromising the integrity of his clouded, shifting creation, which was explicitly designed to avoid straightforward articulation. And he found a way to select the arrangement of his collage and add subtle motifs to impose a loose conceptual through-line for the purposes of securing time and space to create work and appeasing an audience. It was incredibly satisfying and exciting to watch this done so masterfully and, as a very jumbled-up artist myself, I will probably carry it around with me for a long time.

Which bring us back to the sheep. Throughout the show, one of the devices used to pull it together involved the dancers bending over to grab their ankles and doing a little hoof-like scuffle around in a flock. A sheep shuffle. It looked as silly as it sounds and was so simple that it shouldn’t have worked. But it was so funny and perfectly effective at tying the far-flung emotional spectrum of the show together.

So, the sheep shuffled off, and the light plunged to a deep blue. The vocal track of a drill sergeant came on, or maybe it was an overzealous fitness bootcamp instructor, and Wilson performed a few casual feats of superhuman strength and agility. Rolling, bending, beating, and twisting their body, they propelled it in every direction with a force and control that sparked both a viscera-deep emotional as well as blood-racing somatic reaction. The dance was punctuated by their grin, at times equally sheepish and wolfish. They ended the solo by rolling themselves up in the wrapping paper to rest, a shining silver lump.  

Each part of Will the Sheep Come to be Cleaned? was meaningful and densely layered. It’s hard to give a short summation of what was important, because it all felt important. And at this point there was still a huge range of things to come: a girl wearing a pink sweater decorated with tiny sheep who read from her cell phone a technical description of how and why and to what standard sheep are to be cleaned for slaughter; the Emma sheep, who lost their footing and spiraled into violent Gaga-esque spasms; a pair that danced a series of slow, stilted gestures to the melodramatic power pop, disco frenzy of ABBA; a fake ending that fooled everyone; the return of the water couple, who swayed cheek to cheek before falling out of sync. There was a woman who instructed a fitness class by talking about pet ownership and death and her apathy towards her grandmother. The pinkest sheep waltzed back in and began a glassy-eyed, floating dance to “Ave Maria” while the lighting turned dramatically baroque and the others Army-crawled around her. She picked up the silver wrapping and vogued with it before tossing it over the group, who gathered together and moved out, writhing in the shadows.

A shoutout belongs here for the great lighting and technical direction by Peter Larsen. The Sugar Space stage is small and bare, with a seating arrangement close to the action - it can make or break a show depending on how its elements are handled. The design and direction throughout were excellent: no element, not even floor work, was lost and the complex production moved seamlessly.

The final scene was heralded by the chime of an echoing clock tower. The ringing turned into a mechanical tick-tock and the dancers fell into a walking pattern that somehow conveyed “nursery-rhyme-crossed-with-dystopian-slaughterhouse-conveyor-belt,” traversing right and left in pairs, intermittently breaking the pattern. A harsh mechanical scream stopped them and the light blinked to sickly chemical green. Headbanging forcibly before reversing the movement, they ended by throwing their heads back, necks exposed, in a slow, deep arch backwards. Returning upright, they coalesced and heaved Nora Lang onto their backs, her limbs and eyes splayed wildly. They dumped her, then she Army-crawled to the edge of the stage, throwing back a curtain as the clock struck again to reveal a galvanized silver tub. Pulling herself in and standing, she cast off her blouse and skirt to reveal the black lingerie that had been underneath since the beginning and began to pour water over herself, her face that of enraptured delight as the light faded.

Speaking with one of the dancers a few days later, they made a comment along the lines of, “It was so cool but also disorienting and odd to perform - we spent so long trying everything a million different ways.” Challenging the idea of narrative as we commonly conceive of it, maybe a collage is the closest way to tell the story of a life - everything all at once and following and preceding and repeating until it’s over, some of it real and raw while other parts get dried out or hidden. And that’s what it feels like, doesn’t it? Nothing makes sense when you’re in it.

Dat Nguyen’s Will the Sheep Come to be Cleaned? Photo by MotionVivid.

Emily Snow resides in Salt Lake City, where she performs regularly with Municipal Ballet Co. and with Durian Durian, an art band that combines post-punk music and contemporary dance.