* 2007
WEB-philosophy -- ?

Design = form as message

Simplicity

My webpages evolution

webshow(s)

beta.vtheatre.net

... and stagematrix.com

WEB as stage, webmaster as director

blog(s) 2009 antohin.wp.com

How to read Spectacle?

How to WRITE it...

picasa.txt :
video


Beyond Theatre


[ topics: web * webcast * film * stage * hyperdrama * beta.vtheatre.net ]
2008 -- 2009
[ ru ]
FILM-NORTH & VIRTUAL THEATRE
[ advertising space : webmaster ]
BANNERS + POPUPS + LINKS



Search:
Keywords:
amazon.com & vtheatre.net
Go, fo to the Book of Spectator!

vTheatre-WebEvent
HamletWeb 2002
GeoAlaska: Acting, Directing, Theory, Shows, Books
GeoAlaska: Theatre & Film
Index * 1 * 2 * WEB @ Film-North * Theatre w/Anatoly * Books * Virtual Theatre * Film-North * My Nonfiction (webtexts): Theology of Technology * POV * PostAmeriKa * Father-Russia * Mailing List & News -- subscribe yourself! * Anatoly Blogs - News

SHOW: THE END OF PROPERTY

"We can easily imagine a culture where discourse would circulate without any need for an author.... No longer the tiresome repetitions:
'Who is the real author?'
'What has he revealed of his most profound self in his language ?'"
-Michel Foucault _What is an Author?_

PART ONE

POV is a property. Sight is a claim.
Communism of POMO has established the fact -- spectatorship is a role, a function of authorship (Foucault, see Part Three), we are forced into seeing!

The more my audience senses their ownership, the stronger my performance.

From the spectator's POV the size of the audience doesn't have much significance. He is not on stage. Spectator is a parasite author (we all are), he imagines his powers, he is a user who is not aware that he is being used.

I don't like spectators. I like actors. I never wanted one of them. Since they are such suckers for somebody's experience -- use them, play on them, with them. That made me into a spectator.

Do I keep "spectator" in mind, directing actors? Indirectly. I'm the spectator who crosses the line and I'm temporarily on stage. I don't belong here, I have to leave. My ideas are the result of crossing the line, my dual existence in two spaces: the audience state and the stage. I'm the interplay of two. Actors couldn't fully leave the stage, their primary space of existence. They are not good spectators. They're consumed with identification on stage (roles, props, lines). They're too busy acting to remember the public. They are afraid of the spectator (the judge). I connect them. I put extra limitations, which they accept because they come from the authority (public).

Spectator is the most REAl (the only one) thing in theatre. His presence is minimal, he lets us pretend. On the other hand, he is the craziest of all, he behaves as if he is not there, he would sit for two hours still as if he was asleep and he pays for it!

The author is material for a viewer.
Relations: because public (emotions) is being used as a material for drama. How does this transformation of authorship work? Non-linear? Parallel? Watching Shakespeare = using time to conqueur the time: what about five centuries between us, never mind the space? Am I talking about humankind, god?
Such extremes are the reason why everything in theatre begins and ends in spectatorship.
God as a spectator. Our messages for him.

How the text itself constructs its own receiver (implied reader).

Art is not a perception (after-concept), but a construction. We manipulate the meaning of the message (interpretation) much less than the text manipulates us. It's a meeting, an event (clash?), conflict. Text is formed, and it formats me; "I-after-text" = humanization of nature.

PART TWO: EXPERIENCING YOURSELF?

Theatre is stupid (see ). Theatre's stupidity couldn't be praised enough -- listen, why do we have to understand everything? Why do we have to know what we have? Experiencing (the ancient way of knowing things) is a fun labor of learning. Especially, the safe experience. Like one of a spectator.

All right, spectator writes, directs, acts. Spectator consumes (sees). Does a theatre spectator do too much or too little next to his film experience?
Does he want active participation? Inter-active theatre?
Where are the limits of spectatorship? What doesn't he do?
Is it time for him to be in the middle of action? Or this is too much of a game? Virtual reality and theatre reality: being in position of an observer only = before. Non-interference serves as dramatic tension mechanism -- I can't change the course of action! Fate.
He was in two places at once: on stage (through identification), and outside.
Ritual suggests that we can make him a real part of the action. This is Pre-theatre. Could the film's dichotomy of spectatorship be even more powerful in live theatre?
The dilemma: between the Ritual Idea and the Film. Technology is closing the gap from both ends = Virtual Reality. To go into full spectator's participation is to lose the text, improvisation only. To lose a great deal of the story? To answer the question about the position of spectator is to discover theatre of tomorrow.
To understand spectator is to understand man of tomorrow: maybe, his reality is over-theatricalized, over-ritualized already? Does he play too many social roles?
Where does he have direct contacts with live, real people outside of their functional roles?
Is he over-entertained? Overloaded even before he comes into theatrical situation of Theatre?
Who is he in theatre?
Today we build only performance centers, not theatres, not even opera houses. Why?
He has too many functions. Theatre is not selective, doesn't know its own limits, territory, methods. What do we PAY for? We can read, we can see it on the screen, tricks and special effects -- circus, rock-concert can do. Acting?
Great theatre actors are gone.
Should we look at him from the power POV? Strive for recognition. Where else is a single individual recognized in his powers?
Communal spiritual existence (replacing the church)? Experiencing yourself with others?...

Today's theatre problem is a spectator.
He is not in the theatre. Was theatre always too elitist?

PART THREE: WITHOUT PIRANDELLO

Michel Foucault on the "Author Function" (From Foucault, Michel. "What is an Author?" Trans. Donald F. Bouchard and Sherry Simon. In Language, Counter-Memory, Practice. Ed. Donald F. Bouchard. Ithaca, New York: Cornell University Press, 1977. pp. 124-127.)
In dealing with the "author" as a function of discourse, we must consider the characteristics of a discourse that supportsthis use and determine its differences from other discourses. If we limit our remarks only to those books or texts with authors, we can isolate four different features.

First, they are objects of appropriation(AA); the form of property they have become is of a particular type whose legal codification was accomplished some years ago. It is important to notice, as well, that it's status as property is historically secondary to the penal code controlling its appropriation. Speeches and books were assigned real authors, other than mythical or important religious figures, only when the author became subject to punishment and to the extent that his discourse was considered transgressive. In our culture and undoubtably in others as well discourse was not originally a thing, a product, or a possession, but an action situated in a bipolar field of sacred and profane, lawful and unlawful, religious and blasphemous. It was a gesture charged with risks before it became a possession caught in a circuit of property values. But it was at the moment when a system of ownership and strict copyright rules were established (toward the end of the eighteenth and beginning of the nineteenth century) that the transgressive properties always intrinsic to the act of writing became the forceful imperative of literature. It is as if the author, at the moment he was accepted into the social order of property which governs our culture, was compensating for his new status by reviving the older bipolar field of discourse in a systematic practice of transgression and by restoring the danger of writing which, on another side, had been conferred the benefits of property.

Secondly, the "author-function" is not universal or constant in all discourse. Even within our civilization, the same types of texts have not always required authors; there was a time when those texts which we now call "literary" (stories, folk tales, epics and tragedies) were accepted, circulated and valorized without any questions about the identity of their author. Their anonymity was ignored because their real or supposed age was a sufficient guarantee of their authenticity.

Text, however, that we now call "scientific" (dealing with cosmology and the heavens, medicine or illness, the natural sciences or geography) were only considered truthful during the Middle Ages if the name of the author was indicated. Statements on the order of "Hippocrates said..." or "Pliny tells us that..." were not merely formulas for an argument based on authority; they marked a proven discourse. In the seventeenth and eighteenth centuries, a totally new conception was developed when scientific texts were accepted on their own merits and positioned within an anonymous and coherent conceptual system of established truths and methods of verification.

Authentication no longer required reference to the individual who had produced them; the role of the author disappeared as an index of truthfulness and, where it remained as an inventor's name, it was merely to denote a specific theorem or proposition, a strange effect, a property, a body, a group of elements, or a pathological syndrome.

At the same time, however, "literary" discourse was acceptable only if it carried an author's name; every text of poetry or fiction was obliged to state its author and the date, place, and circumstance of its writing. The meaning and value attributed to the text depended upon this information. If by accident or design a text was presented anonymously, every effort was made to locate its author. Literary anonymity was of interest only as a puzzle to be solved as, in our day, literary works are totally dominated by the sovereignty of the author. (Undoubtedly, these remarks are far too categorical. Criticism has been concerned for some time now with aspects of a text not fully dependent upon the notion of an individual creator; studies of genre or the analysis of recurring textual motifs and their variations from a norm rather than author. Furthermore, where in mathematics the author has become little more than a handy reference for a particular theorem or group of propositions, the reference to an author in biology or medicine, or to the date of his research has a substantially different bearing. This latter reference, more than simply indicating the source of information, attests to the "reliability" of the evidence, since it entails an appreciation of the techniques and experimental materials available at a given time and in a particular laboratory).

The third point concerning this "author-function" is that it is not formed spontaneously through the simple attribution of a discourse to an individual. It results from a complex operation whose purpose is to construct the rational entity we call an author. Undoubtedly, this construction is assigned a "realistic" dimension as we speak of an individual's "profundity" or "creative" power, his intentions or the original inspiration manifested in writing. Nevertheless, these aspects of an individual, which we designate as an author (or which comprise an individual as an author), are projections, in terms always more or less psychological, of our way of handling texts: in the comparisons we make, the traits we extract as pertinent, the continuities we assign, or the exclusions we practice. In addition, all these operations vary according to the period and the form of discourse concerned. A "philosopher" and a "poet" are not constructed in the same manner; and the author of an eighteenth-century novel was formed differently from the modern novelist.

web.vtheatre.net


Webmasters of the World, Unite! We have nothing to lose but the chains of the Net!

MOVIE to STAGE : ... biomechanics as style :

genre
pomo.vtheatre.net/2008 : caligari 1,2,3 ... and slideshow

google
  Web vtheatre.net   
2005 filmplus.org *
* film-north: home * about * guide * classes * students * advertise * sponsors * faq * contact * news * forums * mailing list * bookstore * ebooks * search * calendar * games * polls * submit your link * web * shop *
@2001-2003 geoAlaska * See who's visiting this page. Get Site Info

600.txt -- vtheatre * spectator * research * pomo * web.filmplus.org

film house vtheatre books acting pen map-mining movies-forum

rate 2005-2006 Theatre UAF Season: Four Farces + One Funeral & Godot'06
Film-North * Anatoly Antohin

A' diary: film - subscribe
* permission to link *
Lijit Search

home: appendix * list * links * biblio * glossary * web film=north * archive * ethio.vtheatre.net * 2009 * flickr * virtual theatre domains * notebook * weblog * web-write * beta.vtheatre.net [ new ]

keys.txt -- anatoly.live.com 2009 antohin.wordpress.com

600-2009 web.filmplus.org/2009 -- my web chronology.

... and reflections?