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2 episodes with hemispheric institute
2 episodes with hemispheric institute
2 episodes with hemispheric institute
2 episodes with hemispheric institute
Last week, Afro-Cuban singer Daymé Arocena dropped her first full-length project in five years. Her latest album, Alkemi, fuses Neo-soul vocals with Afro-Caribbean beats and pop textures. The album is also produced by Calle 13's Eduardo "Visitante" Cabra. Arocena joins us for a Listening Party and to discuss her residency at NYU's Hemispheric Institute of Performance and Politics ahead of her album release show at The Sultan Room tomorrow at 7:00 p.m. *This segment is guest-hosted by Matt Katz.
Join Haymarket Books, and NACLA for a discussion of how to resist the conservative attacks on higher education From Brazil to Puerto Rico to the United States, conservative politicians have set their sights on schools as key ideological battlegrounds. And when vulnerable students and scholars are targeted for their identities and/or politics, universities often fail to protect them for fear of alienating donors or powerful political allies. What can we do to fight back and protect one another? As right-wing forces work to dismantle accessible education and limit academic freedom in countries across the Americas, join us for a virtual roundtable inspired by Lorgia García Peña's recent book, Community as Rebellion: A Syllabus for Surviving Academia as a Woman of Color. In conversation with García Peña, scholar-activists Luciana Brito and Geo Maher, with moderation by Marisol LeBrón, will discuss the recent wave of attacks on education across the Americas and envision how to build liberatory spaces of learning and transformation. ----------------------------------------------------------------------- Speakers: Luciana Brito is a historian and professor at the Universidade Federal do Recôncavo da Bahia-Brasil, specializing in the history of slavery and abolition in Brazil and the United States. She is member of the Executive committee of ASWAD (Association for the Worldwide Diaspora), is columnist of Nexo Jornal and has been publishing a lot of academic and non-academic articles about race, gender, class and inequality in the Americas. She is the author of the book Fears of Africa: Security, Legislation and African Population in 19th Century Bahia. Instagram: @lucianabritohistoria Marisol LeBrón is associate professor in Feminist Studies and Critical Race and Ethnic Studies at the University of California, Santa Cruz. She is author of Against Muerto Rico: Lessons from the Verano Boricua/Contra Muerto Rico: Lecciones del Verano Boricua (Editora Educación Emergente, 2021) and Policing Life and Death: Race, Violence, and Resistance in Puerto Rico (University of California Press, 2019) and co-editor of Aftershocks of Disaster: Puerto Rico Before and After the Storm (Haymarket Books, 2019). Geo Maher is a Philadelphia-based writer and organizer, and Visiting Associate Professor of Global Political Thought at Vassar College. He has taught previously at Drexel University, San Quentin State Prison, and the Venezuelan School of Planning in Caracas, and has held visiting positions at the College of William and Mary's Decolonizing Humanities Project, NYU's Hemispheric Institute, and the National Autonomous University of Mexico (UNAM). He his co-editor of the Duke University Press series Radical Américas and author of five books: We Created Chávez (Duke, 2013), Building the Commune (Verso, 2016), Decolonizing Dialectics (Duke, 2017), A World Without Police (Verso, 2021), and Anticolonial Eruptions (University of California, 2022). Lorgia García Peña is the author of Community as Rebellion: A Syllabus for Surviving Academia as a Woman of Color and is a first generation Latinx Studies scholar. Dr. García Peña is the Mellon Associate Professor of Race, Colonialism and Diaspora Studies at Tufts University and a Casey Foundation 2021 Freedom Scholar. She studies global Blackness, colonialism, migration and diaspora with a special focus on Black Latinidad. Dr. García Peña is the co-founder of Freedom University Georgia and of Archives of Justice (Milan-Boston). Watch the live event recording: https://youtu.be/gJ2EnOVFAxk Buy books from Haymarket: www.haymarketbooks.org Follow us on Soundcloud: soundcloud.com/haymarketbooks
Alberto Flores Galindo, uno de los más importantes historiadores peruanos del siglo XX, fue también un intelectual comprometido con la doble tarea de impulsar una historia crítica desde el punto de vista de los oprimidos y la construcción de una sociedad más justa identificada con el proyecto socialista. Su vida estuvo marcada por las pasiones y esperanzas de su tiempo, lleno de ilusiones revolucionarias y frustraciones colectivas. En Alberto Flores Galindo: Utopía, historia y revolución, los historiadores Carlos Aguirre y Charles Walker pasan revista a aspectos centrales de su labor intelectual: sus aportes para el estudio de la independencia peruana, su rol como intelectual público, sus relaciones con la Revolución cubana, sus visiones sobre la violencia y la crisis de la década de 1980 y su sostenida y fértil pasión por la literatura. Aguirre y Walker nos revelan en este volumen esencial nuevas facetas de una figura clave del pensamiento de izquierda en nuestro país. Charles "Chuck" Walker es un historiador estadounidense, que también se desempeña como profesor de historia latinoamericana en la Universidad de California, Davis, y como director de su "Hemispheric Institute on the Americas" y de su "Global Center for Latin America and the Caribbean". Fue presidente de la Fundación MacArthur en Derechos Humanos Internacionales entre 2015 y 2020. Sus intereses incluyen la historia peruana, los desastres naturales, los movimientos sociales, las corrientes políticas subalternas, las comisiones de la verdad y deportes e imperios. Además, él conforma parte de un equipo apoyado por el Programa de “Modern Endangered Archives” (UCLA) y encargado de la digitalización del archivo de la Confederación Campesina del Perú (CCP). Carlos Aguirre es un historiador social especializado en la historia del Perú moderno y de América Latina. Ha escrito mucho sobre la historia de la esclavitud y la abolición, el crimen y el castigo, el encarcelamiento político, los intelectuales, la cultura impresa y los archivos. Actualmente está trabajando en dos proyectos de libro, uno sobre Intelectuales y Nacionalismo Militar en Perú (1968-1975) y otro sobre los intelectuales latinoamericanos y la revolución cubana de 1959 a 1976. Entre sus publicaciones más recientes figuran Alberto Flores Galindo: Utopía, historia y revolución (La Siniestra ensayos, 2020, en coautoría con Charles Walker), Donde se amansan los guapos: las cárceles de Lima, 1850-1935 (Lima: Universidad del Pacífico, 2019), y Bibliotecas y cultura letrada en América Latina, coeditado con Ricardo Salvatore (Pontificia Universidad Católica del Perú, 2018). Luka Haeberle es un entusiasta estudiante de la historia latinoamericana. Sus principales áreas de interés son la economía política, la historia laboral y la teoría política. Puedes encontrarlo en Twitter: @ChepoteLuka
Alberto Flores Galindo, uno de los más importantes historiadores peruanos del siglo XX, fue también un intelectual comprometido con la doble tarea de impulsar una historia crítica desde el punto de vista de los oprimidos y la construcción de una sociedad más justa identificada con el proyecto socialista. Su vida estuvo marcada por las pasiones y esperanzas de su tiempo, lleno de ilusiones revolucionarias y frustraciones colectivas. En Alberto Flores Galindo: Utopía, historia y revolución, los historiadores Carlos Aguirre y Charles Walker pasan revista a aspectos centrales de su labor intelectual: sus aportes para el estudio de la independencia peruana, su rol como intelectual público, sus relaciones con la Revolución cubana, sus visiones sobre la violencia y la crisis de la década de 1980 y su sostenida y fértil pasión por la literatura. Aguirre y Walker nos revelan en este volumen esencial nuevas facetas de una figura clave del pensamiento de izquierda en nuestro país. Charles "Chuck" Walker es un historiador estadounidense, que también se desempeña como profesor de historia latinoamericana en la Universidad de California, Davis, y como director de su "Hemispheric Institute on the Americas" y de su "Global Center for Latin America and the Caribbean". Fue presidente de la Fundación MacArthur en Derechos Humanos Internacionales entre 2015 y 2020. Sus intereses incluyen la historia peruana, los desastres naturales, los movimientos sociales, las corrientes políticas subalternas, las comisiones de la verdad y deportes e imperios. Además, él conforma parte de un equipo apoyado por el Programa de “Modern Endangered Archives” (UCLA) y encargado de la digitalización del archivo de la Confederación Campesina del Perú (CCP). Carlos Aguirre es un historiador social especializado en la historia del Perú moderno y de América Latina. Ha escrito mucho sobre la historia de la esclavitud y la abolición, el crimen y el castigo, el encarcelamiento político, los intelectuales, la cultura impresa y los archivos. Actualmente está trabajando en dos proyectos de libro, uno sobre Intelectuales y Nacionalismo Militar en Perú (1968-1975) y otro sobre los intelectuales latinoamericanos y la revolución cubana de 1959 a 1976. Entre mis publicaciones más recientes figuran Alberto Flores Galindo: Utopía, historia y revolución (La Siniestra ensayos, 2020, en coautoría con Charles Walker), Donde se amansan los guapos: las cárceles de Lima, 1850-1935 (Lima: Universidad del Pacífico, 2019), y Bibliotecas y cultura letrada en América Latina, coeditado con Ricardo Salvatore (Pontificia Universidad Católica del Perú, 2018). Luka Haeberle es un entusiasta estudiante de la historia latinoamericana. Sus principales áreas de interés son la economía política, la historia laboral y la teoría política. Puedes encontrarlo en Twitter: @ChepoteLuka
In Jonathas de Andrade's work (1982, Brazil), performance occupies a key role. His inquiry into the social and political realities of northeastern Brazil has underlined the power of bodies to store and transmit information through their gestures and actions. Only belatedly considered forms of knowledge, nonverbal practices have been historically important in preserving and contesting norms in the Americas. In conversation with Diana Taylor (1950, MX/US), performance scholar, Jonathas gives us an insight into his creative process, his work with different communities in Brazil and the way their embodied practices have led him to understand better and intervene his present reality. Diana Taylor is professor of Performance Studies and Spanish at New York University. She is also the founding director of the Hemispheric Institute of Performance and Politics, a leading organization in the promotion of performance research, preservation, and circulation in the Americas for the last twenty years. Concept: Valeria Posada Villada Production: Nordin Janssen Mastering & Mixing: Andersen Audio Productions
In this episode Durell speaks with Andrea Ambam (she/her/hers). Andrea is a Brooklyn-based artist, actress, and playwright, whose roots sprout from Cameroon. As a politically engaged storyteller who believes in the art's potential for movement building and transformative justice, Andrea best intersects spaces where community, performance, and truth-telling pulsate. Currently, Andrea is a Brooklyn Arts Exchange (BAX) Artist-In-Residence and serves as a Lead Facilitator for Broadway Advocacy Coalition's Reiminaging Equitable Productions workshops addressing racial equity within broadway, off-broadway, and touring theatre companies. She has developed her practice as an Inaugural Artivism Fellow with Broadway Advocacy Coalition, an Artist-in-Residence for Anna Deavere Smith, an EmergeNYC Fellow at the Hemispheric Institute of Performance and Politics, and as a competitive public speaker/performer where she has been awarded 10 national championships including "Top Speaker in the Nation'' three times, and gone on to debate conservative pundits on live TV. As a performer, writer, and facilitator, she's worked with Classical Theatre of Harlem/Playbill, gal-dem, Abrons Arts Center, NYU Prison Education Program, Artists' Literacies Institute, Centre for Social Innovation, and others. Recent acting credits include: Making Gay History: Before Stonewall (Provincetown Playhouse); Re-Writing the Declaration (Free Street Theater). Her plays include: R(estoration) I(n) P(rogress) (2021 NYU New Plays For Young Audiences Festival; 2021 Ashland New Plays Festival Semifinalist), Rehearsing Justice (Broadway Advocacy Coalition's Fellowship Hall), and Angelina Weld Grimke (Classical Theatre of Harlem/Playbill). Andrea holds a Master's degree in Art & Public Policy from New York University's Tisch School of the Arts. She is in the core acting ensemble of the New York Univerisity Verbatim Performance Lab.
Photo of Nicolás by Wadi Céspedes Raful / Courtesy of Nicolás Dumit Estévez Raful Espejo Ovalles Nicolás Dumit Estévez Raful Espejo Ovalles treads an elusive path that manifests itself performatively through creative experiences that he unfolds within the quotidian. He has exhibited or performed at Madrid Abierto/ARCO, The IX Havana Biennial, PERFORMA 05/07, IDENSITAT, Prague Quadrennial, Pontevedra Biennial, Call/Walks, Queens Museum, MoMA, Printed Matter, P.S. 122, Hemispheric Institute of Performance Art and Politics, Princeton University, Anthology Film Archives, El Museo del Barrio, Center for Book Arts, Longwood Art Gallery/BCA, The Smithsonian National Museum of the American Indian, Franklin Furnace, and Lower Manhattan Cultural Council. Nicolás has received mentorship in art in everyday life from Linda Mary Montano, a historic figure in the performance art field. Residencies attended include P.S. 1/MoMA, Yaddo and MacDowell. Nicolás holds an MFA from Tyler School of Art, Temple University, Philadelphia, PA, where he studied with Coco Fusco; and an MA from Union Theological Seminary in the City of New York. Born in Santiago de los Treinta Caballeros, Dominican Republic, in 2011 he was baptized as a Bronxite; a citizen of the Bronx. Since 2006, he has pursued trainings with key people in the healing, somatic movement, and writing fields. Nicolás is the founding director of The Interior Beauty Salon, a space working at the intersection of creativity and healing. Learn more and follow The Interior Beauty Salon on Instagram. Nicolás Dumit Estévez Raful In Bed with the Tropicals, 2015, inaction Photo: Frances Pollitt / Courtesy of Nicolás Dumit Estévez In Bed with the Tropicals consisted of a five-hour stopover by a sleeping subject in Wave Hill's conservatory, NY. This dormant being rested uninterruptedly, side by side with the vast array of orchids, lichens, air plants and ferns that make up the lush greenhouse's collection. In this exercise, which relied on inaction, the cessation of the most visible movements on behalf of the sleeper were meant to put him on a par with the imperceptible activity generated by the plant world around him. In Bed with the Tropicals was meant to conjure images of hibernation, catalepsy, the Dormition of the Virgin, and the continuous interplay between life and death. It also signaled the urgent call for what deep ecology activist Joanna Macy refers to as the “greening of the self” or the eco-self; an awareness for one's inextricable interdependence with all living beings irrespective of the lesser status “humans” have assigned to them. Rhina Valentin and Nicolás Dumit Estévez Raful with Michael Max Knobbe and Angel RodríguezThe Metropolitan Portal, 2020, art in everyday lifePhoto: Argenis Apolinario / Courtesy of Nicolás Dumit EstévezNicolás Dumit Estévez Raful Espejo invites Rhina Valentín, who in turn invites Master Percussionist Angel Rodríguez to represent her spiritual guide, and BronxNet Executive Director, Michael Max Knobbe to represent her connection to community. They step into Rhina's everyday portal through the shopping district of Parkchester, reminiscent of the walk she would take to get to the train when she lived there with her Mother—through improvisational ritual choreography that launches near the fountain of Parkchester and processes through Metropolitan Avenue. Mantras, colors, and drum beats are all part of the portal through which Rhina skillfully takes the group: a magical field. She eventually leads all involved out into the day-to-day buzz of the City to enjoy the echo of any transformations experienced during the action. This action is part of Performing the Bronx. Performing the Bronx is an expansion of Nicolás's on-going efforts to generate work with and within different communities in the Bronx. It is also representative of his interest in recovering, reclaiming and remembering histories of the area's inhabitants that run the risk of being effac...
Vanessa Wills is a political philosopher, ethicist, educator, and activist working in Washington, DC. She is Assistant Professor of Philosophy at The George Washington University. In 2019/20, she is additionally the DAAD Visiting Chair in Ethics and Practice at Ludwig-Maximilian-Universität's Munich Center for Ethics. Her areas of specialization are moral, social, and political philosophy, nineteenth century German philosophy (especially Karl Marx), and the philosophy of race. Her research is importantly informed by her study of Marx's work, and focuses on the ways in which economic and social arrangements can inhibit or promote the realization of values such as freedom, equality, and human development. She received her PhD in Philosophy from the University of Pittsburgh in 2011, where she wrote her dissertation on the topic, “Marx and Morality.” Dr. Wills received her Bachelor's degree in Philosophy from Princeton University in 2002. Geo Maher is an organizer, writer, radical political theorist and Visiting Associate Profesor at Vassar College. He has been Visiting Scholar at the Decolonizing Humanities Project at the College of William & Mary, the Hemispheric Institute in New York and the Institute of Social Research at the Universidad Nacional Autónoma de México (UNAM), and has taught previously at Drexel University, U.C. Berkeley, San Quentin State Prison, and the Venezuelan School of Planning in Caracas. He holds a B.A. in Government and Economics from St. Lawrence University, a B.A. Hons. and M.A. in Social and Political Sciences from St. John's College, University of Cambridge, and an M.A. and Ph.D. in Political Science from U.C. Berkeley.His first book, a history of revolutionary movements in Venezuela entitled WE CREATED CHÁVEZ: A PEOPLE'S HISTORY OF THE VENEZUELAN REVOLUTION, was published by Duke University Press in 2013. He recently published a short follow-up on the political dynamics of the post-Chávez era entitled BUILDING THE COMMUNE: RADICAL DEMOCRACY IN VENEZUELA (Jacobin-Verso, 2016). His third book, DECOLONIZING DIALECTICS, was published in 2017, as the first volume in the Duke University Press book series RADICAL AMÉRICAS, which he co-edits with Bruno Bosteels. His recent books include A WORLD WITHOUT POLICE (Verso, 2021) and ANTI-COLONIAL ERUPTIONS (University of California Press, 2021).
Conversation our conversation with arts advocate and curator Eva Mayhabal Davis (B. Toluca, Mexico). We talk about our mutual disdain for Picasso, Davis' art journey, her project El Salón, the prospect of gathering together again, our mutual anxiety at onscreen crowds (and the 80s and early 90s lack of cellphones), how she advocates for community through the arts, and what old hobbies became new again during the pandemic. Davis is a the Intake Paralegal at UnLocal, Inc, a non-profit organization that provides direct immigration legal representation, legal consultations, and community education to New York City’s undocumented immigrant communities. She is also a founding member of El Salón, Director of Transmitter NYC, curator for NYC Crit Club, and her writing has been featured in many publications such as Foundwork, Arte Fuse, Art Spiel, the Hemispheric Institute’s Cuadernos, Nueva Luz: Photographic Journal, Guggenheim Museum Blog, and Cultureworks Magazine.
“We’re all treaty people. I do believe that, because all of our ancestors signed this agreement together. So it’s our responsibility, it’s not a one sided-agreement, to learn about the treaties and to be able to speak about them.” - Falen Johnson In this Conversatorio, we present a discussion on performance, interpretation, and making treaty from the 2014 RUTAS International Multi-Arts Festival. Originally part of a festival conference event called Restaging Treaty: Embodied Memories, Written Records, and Living Archives, the event started with a reading of a new play commission by Falen Johnson on the subject of Treaty 9, and was followed by this panel discussion. In order of voices you will hear, the panelists are: Sasha Kovacs - artist, performance scholar, core/founding member of Ars Mechanica, and Ph.D. candidate at University of Toronto. Reverend Grafton Anton - Wolf Clan from the Onaida of the Thames First Nation, former Elder in Residence at the University of Toronto’s First Nation House, Onaida language teacher, and retired reverend at United Church of Toronto’s Urban Native Ministry. Falen Johnson - Mohawk and Tuscarora from Six Nations Grand River Territory, awriter, dramaturg, actor, co-host of CBC Podcasts’ The Secret Life of Canada with Leah Simone Bowen, and guest-host of CBC Radio’s UNRESERVED. John Long - the author of Treaty No. 9: Making the Agreement to Share the Land in Far Northern Ontario in 1905, and at the time of this discussion, professor at the Schulich School of Education in North Bay. This episode is dedicated to his memory. Murray Klippenstein - over 25 years of a broad social justice practice in the fields of Native rights, environmental law, housing and employment law, and civil rights with Klippensteins law firm. Murray has represented the Mushkegowuk First Nation in James Bay for over 15 years. SHOW NOTES: Diana Taylor’s work on living archive and her book The Archive and the Repertoire. Taylor founded the Hemispheric Institute at the NYU, which was a big inspiration for the the RUTAS Festival. Falen spoke with Erika Iserhoff and Rosary Spence in her process of creating her piece. Fort Albany, spoken of here as a fort and an important Hudson's Bay Company trading post in 1905. Today it is better known as Fort Albany First Nation. John Long’s book, Treaty No. 9: Making the Agreement to Share the Land in Far Northern Ontario in 1905 The diary of treaty commissioner Daniel G. MacMartin has been an important piece of current disputes about Treaty 9 The Ring of Fire development area in the James Bay lowlands of northern Ontario. Mushkegowuk Cree First Nation Since 1997, the Canadian Supreme Court has allowed oral testimony to be used as evidence in court. Further resources: Trick or Treaty? a 2014 film on Treaty 9, and a Canadian Heritage minute featuring Rosary Spence. “Todos somos gente de tratados. Lo creo, porque todos nuestros antepasados firmaron este acuerdo juntos. Así que es nuestra responsabilidad, no es un acuerdo unilateral, aprender sobre los tratados y poder hablar sobre ellos.” - Falen Johnson En este Conversatorio, presentamos una discusión sobre el performance, la interpretación y la elaboración de los Tratados. Esta conversación fue parte del Festival Internacional de Múltiples Disciplinas “RUTAS 2014”. Originalmente esta conversación fue parte de una conferencia dentro del festival llamada “Restaging Treaty: Embodied Memories, Written Records, and Living Archives.” Este evento comenzó con la lectura de una nueva obra comisionada escrita por Falen Johnson sobre el Tratado 9, y fue seguido por este panel de discusión. En el orden de las voces que escuchará, los panelistas son: Sasha Kovacs- Artista, Académica de performance, miembro principal / fundador de Ars Mechanica, y candidato Ph.D. en la Universidad de Toronto. Reverendo Grafton Anton - Wolf Clan de Onaida of the Thames First Nation, precedente Elder residente de la Casa de la Primera Nación de la Universidad de Toronto, profesor del idioma Onaida y reverendo jubilado del Ministerio Urbano Nativo de la Iglesia “United Church” en Toronto. Falen Johnson - Mohawk y Tuscarora de Six Nations Grand River Territory, escritora, dramaturga, actor, y co conductora junto con Leah Simone Bowen de el podcast de CBC “ The Secret Life of Canada”, y conductora invitada de UNRESERVED parte de CBC Radio. John Long -autor del libro titulado: “Tratado No. 9: Haciendo el Acuerdo para compartir la tierra en el extremo norte de Ontario en 1905.” John era profesor de la Escuela de Educación Schulich en North Bay durante el tiempo que esta discusión fue grabada. Este episodio está dedicado a su memoria. Murray Klippenstein - Tiene más de 25 años con amplia práctica de justicia social en los campos de los derechos indígenas, derecho ambiental, derecho laboral y de vivienda, y derechos civiles en la firma de abogados: Klippensteins. Murray ha representado a la Primera Nación Mushkegowuk en James Bay durante más de 15 años. Bibliografía: El trabajo de Diana Taylor sobre el archivo vivo y su libro The Archive and the Repertoire. Taylor fundó el “Hemispheric Institute” en NYU, que fue una gran inspiración para el Festival RUTAS. Falen habló con Erika Iserhoff y Rosary Spence durante el proceso de creación de su pieza. Fort Albany, mencionado en el audio como un fuerte e importante puesto comercial de la Compañía Hudson 's Bay Company en 1905. Hoy en día es mejor conocido como Fort Albany First Nation. El Libro de John Long, Treaty No. 9: Making the Agreement to Share the Land in Far Northern Ontario in 1905 El diario del comisionado de tratados Daniel G. MacMartin ha sido una pieza importante para las disputas actuales sobre el Tratado 9 “The Ring of Fire development area” El área de desarrollo del Anillo de Fuego en las tierras bajas de James Bay en el norte de Ontario. Mushkegowuk Cree First Nation (La Primera Nación Mushkegowuk.) Desde 1997, la Corte Suprema de Canadá ha permitido que los testimonios orales se utilicen como prueba en los tribunales. Más recursos: Trick or Treaty? una película del 2014 sobre el Tratado 9, y un minuto sobre la herencia canadiense con Rosary Spence. All Merendiando episodes are in Spanglish, English, or Spanish. New episodes of Radio Aluna Theatre are released on Wednesdays. Follow and subscribe to this podcast on iTunes, Spotify, Google Play, and wherever else you get your podcasts. Radio Aluna Teatro is produced by Aluna Theatre with support from the Toronto Arts Council, The Ontario Arts Council, the Canada Council for the Arts, the Department of Canadian Heritage, the Metcalf Foundation and TD Bank. Aluna Theatre is Beatriz Pizano & Trevor Schwellnus, with Sue Balint; Radio Aluna Theatre is produced by Monica Garrido and Camila Diaz-Varela. For more about Aluna Theatre, visit us at alunatheatre.ca, follow @alunatheatre on twitter or instagram, or ‘like’ us on facebook. Todos los episodios de Merendiando son en Inglés, Español y Spanglish. Nuevos episodios de Radio Aluna Teatro cada Miércoles. Síguenos y suscríbete a este podcast en iTunes, Spotify, Google Play, y donde sea que escuches tus podcasts. Radio Aluna Teatro es una producción de Aluna Theatre con el apoyo de Toronto Arts Council, Ontario Arts Council, Canada Council for the Arts, Department of Canadian Heritage, Metcalf Foundation y TD Bank. Aluna Theatre es Beatriz Pizano & Trevor Schwellnus, con Sue Balint. Radio Aluna Theatre es producido por Camila Díaz-Varela y Mónica Garrido. Para más información sobre Aluna Theatre, visita nuestra página alunatheatre.ca, síguenos en twitter @alunatheatre o en instagram, o haz click en “me gusta” en facebook.
Are you ready to celebrate Janel Pineda's Lineage of Rain? With special guests: Kay Ulanday Barrett, féi hernandez, Vanessa Angélica Villareal AND Jihyun Yun?! Hosted by José Olivarez?! Y'all: get ready for the real. ---------------------------------------------------- Speakers: Janel Pineda is a Los-Angeles born Salvadoran poet and educator. She has performed her poetry internationally in both English and Spanish, and been published in LitHub, PANK, The BreakBeat Poets, Vol. 4: LatiNext, and The Wandering Song: Central American Writing in the U.S. among others. As a Marshall Scholar, she holds an MA in Creative Writing and Education from Goldsmiths, University of London. Janel's debut poetry chapbook, Lineage of Rain, is forthcoming from Haymarket Books. Kay Ulanday Barrett is a poet, performer, and cultural strategist. Barrett's latest book More Than Organs received a 2021 Stonewall Honor Book Award in Literature by the American Library Association. They have featured at The Lincoln Center, The U.N., Symphony Space, The Poetry Project, Princeton University, NYU, The Dodge Poetry Foundation, The Hemispheric Institute, and Brooklyn Museum. They've received fellowship invitations from MacDowell, Lambda Literary, Drunken Boat, VONA, The Home School, VCCA, Monson Arts, and Macondo. They are a 3x Pushcart Prize nominee and 2x Best of the Net nominee. They have written two poetry books, When The Chant Comes (Topside Press, 2016) and More Than Organs (Sibling Rivalry Press, 2020). They currently reside in NYC/NJ and remix their mama's recipes with the company of their jowly dog. féi hernandez (b.1993 Chihuahua, México) is an Inglewood-raised immigrant trans non-binary visual artist, writer, and healer. Currently, they are the President of the Advisory Board for Gender Justice Los Angeles. They have been published in Poetry, Oxford Review of Books, Frontier, NPR's Code Switch, BreakBeat Poets Volume 4: LatiNEXT, PANK Magazine amongst others. féi is the author of Hood Criatura (Sundress Publications, 2020). Vanessa Angélica Villarreal was born in the Rio Grande Valley to Mexican immigrants. She is the recipient of a 2019 Whiting Award and the author of the award-winning collection Beast Meridian (Noemi Press, Akrilica Series, 2017), a 2019 Kate Tufts Discovery Award finalist, and winner of the John A. Robertson Award for Best First Book of Poetry from the Texas Institute of Letters. Her work has appeared in the New York Times, Paris Review, Boston Review, Los Angeles Review of Books, the Rumpus, the Academy of American Poets' Poem-a-Day, Buzzfeed Reader, and Poetry Magazine, where her poem “f = [(root) (future)]” was honored with the 2019 Friends of Literature Prize. Find her on Twitter @Vanessid. Jihyun Yun is a Korean American poet from the San Francisco Bay Area. Winner of the 2019 Prairie Schooner Prize in poetry, her debut collection Some Area Always Hungry [an urgently beautiful collection] was published by University of Nebraska Press in September 2020. Her work has appeared in Best New Poets, Adroit, Narrative Magazine and elsewhere. José Olivarez is the son of Mexican immigrants. His debut book of poems, Citizen Illegal, was a finalist for the PEN/ Jean Stein Award and a winner of the 2018 Chicago Review of Books Poetry Prize. It was named a top book of 2018 by The Adroit Journal, NPR, and the New York Public Library. Along with Felicia Chavez and Willie Perdomo, he co-edited the poetry anthology, The BreakBeat Poets Vol. 4: LatiNEXT. He is the co-host of the poetry podcast, The Poetry Gods. In 2018, he was awarded the first annual Author and Artist in Justice Award from the Phillips Brooks House Association and named a Debut Poet of 2018 by Poets & Writers. Watch the live event recording: https://youtu.be/Tz02p_U9-g4 Buy books from Haymarket: www.haymarketbooks.org Follow us on Soundcloud: soundcloud.com/haymarketbooks
The devil is a defiant, nefarious figure, the emblem of evil, and harbinger of the damned. However, the festive devil—the devil that dances—turns the most hideous acts into playful transgressions. Edited by Milla Cozart Riggio, Angela Marino, and Paolo Vignolo, Festive Devils of the Americas (Seagull Books, 2015) presents a transnational and performance-centered approach to this fascinating, feared, and revered character of fiestas, street festivals, and carnivals in North, Central, and South America. As produced and performed in both rural and urban communities and among neighborhood groups and councils, festive devils challenge the principles of colonialism and nation-states reliant on the straight and narrow opposition between good and evil, black and white, and us and them. Learn more about festive devils here, and in the work of Rose Cano, who is currently studying how Peruvian devils manifest in Seattle, Washington. Of notable influence on this text is Leda Martins’ concept of spiral time, which you can learn more about in Martins’ chapter, “Performances of Spiral Time,” in Performing Religion in the Americas: Media, Politics, and Devotional Practices of the Twenty-First Century (Seagull Books, 2007). Milla Cozart Riggio is James J. Goodwin Professor of English Emerita at Trinity College. Angela Marino is Associate Professor in the Department of Theater, Dance, and Performance Studies at the University of California Berkeley. Paolo Vignolo is Associate Professor of History at the National University of Colombia, Bogota. Other contributors to the book Festive Devils of the Americas include Miguel Rubio Zapata and Amiel Cayo, members of El Groupo Cultural Yuyachkani; the late Thomas Abercrombie; Miguel Gandert; Monica Rojas-Stewart; Max Harris; Zeca Ligiéro; Lowell Fiet; Rawle Gibbons; Raviji (Ravindranath Maharaj); David M. Guss; Rafael Salvatore; Benito Irady; Anita Gonzalez; Enrique R. Lamadrid; and Rachel Bowditch. The Hemispheric Institute of Performance and Politics provided continual support (financial, intellectual, and personal), especially Diana Taylor, Director, and Marcial Godoy-Anativa. Silvia Rivera Cusicanqui also advised the general Festive Devils project. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama’s Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices
The devil is a defiant, nefarious figure, the emblem of evil, and harbinger of the damned. However, the festive devil—the devil that dances—turns the most hideous acts into playful transgressions. Edited by Milla Cozart Riggio, Angela Marino, and Paolo Vignolo, Festive Devils of the Americas (Seagull Books, 2015) presents a transnational and performance-centered approach to this fascinating, feared, and revered character of fiestas, street festivals, and carnivals in North, Central, and South America. As produced and performed in both rural and urban communities and among neighborhood groups and councils, festive devils challenge the principles of colonialism and nation-states reliant on the straight and narrow opposition between good and evil, black and white, and us and them. Learn more about festive devils here, and in the work of Rose Cano, who is currently studying how Peruvian devils manifest in Seattle, Washington. Of notable influence on this text is Leda Martins’ concept of spiral time, which you can learn more about in Martins’ chapter, “Performances of Spiral Time,” in Performing Religion in the Americas: Media, Politics, and Devotional Practices of the Twenty-First Century (Seagull Books, 2007). Milla Cozart Riggio is James J. Goodwin Professor of English Emerita at Trinity College. Angela Marino is Associate Professor in the Department of Theater, Dance, and Performance Studies at the University of California Berkeley. Paolo Vignolo is Associate Professor of History at the National University of Colombia, Bogota. Other contributors to the book Festive Devils of the Americas include Miguel Rubio Zapata and Amiel Cayo, members of El Groupo Cultural Yuyachkani; the late Thomas Abercrombie; Miguel Gandert; Monica Rojas-Stewart; Max Harris; Zeca Ligiéro; Lowell Fiet; Rawle Gibbons; Raviji (Ravindranath Maharaj); David M. Guss; Rafael Salvatore; Benito Irady; Anita Gonzalez; Enrique R. Lamadrid; and Rachel Bowditch. The Hemispheric Institute of Performance and Politics provided continual support (financial, intellectual, and personal), especially Diana Taylor, Director, and Marcial Godoy-Anativa. Silvia Rivera Cusicanqui also advised the general Festive Devils project. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama’s Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm
The devil is a defiant, nefarious figure, the emblem of evil, and harbinger of the damned. However, the festive devil—the devil that dances—turns the most hideous acts into playful transgressions. Edited by Milla Cozart Riggio, Angela Marino, and Paolo Vignolo, Festive Devils of the Americas (Seagull Books, 2015) presents a transnational and performance-centered approach to this fascinating, feared, and revered character of fiestas, street festivals, and carnivals in North, Central, and South America. As produced and performed in both rural and urban communities and among neighborhood groups and councils, festive devils challenge the principles of colonialism and nation-states reliant on the straight and narrow opposition between good and evil, black and white, and us and them. Learn more about festive devils here, and in the work of Rose Cano, who is currently studying how Peruvian devils manifest in Seattle, Washington. Of notable influence on this text is Leda Martins’ concept of spiral time, which you can learn more about in Martins’ chapter, “Performances of Spiral Time,” in Performing Religion in the Americas: Media, Politics, and Devotional Practices of the Twenty-First Century (Seagull Books, 2007). Milla Cozart Riggio is James J. Goodwin Professor of English Emerita at Trinity College. Angela Marino is Associate Professor in the Department of Theater, Dance, and Performance Studies at the University of California Berkeley. Paolo Vignolo is Associate Professor of History at the National University of Colombia, Bogota. Other contributors to the book Festive Devils of the Americas include Miguel Rubio Zapata and Amiel Cayo, members of El Groupo Cultural Yuyachkani; the late Thomas Abercrombie; Miguel Gandert; Monica Rojas-Stewart; Max Harris; Zeca Ligiéro; Lowell Fiet; Rawle Gibbons; Raviji (Ravindranath Maharaj); David M. Guss; Rafael Salvatore; Benito Irady; Anita Gonzalez; Enrique R. Lamadrid; and Rachel Bowditch. The Hemispheric Institute of Performance and Politics provided continual support (financial, intellectual, and personal), especially Diana Taylor, Director, and Marcial Godoy-Anativa. Silvia Rivera Cusicanqui also advised the general Festive Devils project. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama’s Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices
The devil is a defiant, nefarious figure, the emblem of evil, and harbinger of the damned. However, the festive devil—the devil that dances—turns the most hideous acts into playful transgressions. Edited by Milla Cozart Riggio, Angela Marino, and Paolo Vignolo, Festive Devils of the Americas (Seagull Books, 2015) presents a transnational and performance-centered approach to this fascinating, feared, and revered character of fiestas, street festivals, and carnivals in North, Central, and South America. As produced and performed in both rural and urban communities and among neighborhood groups and councils, festive devils challenge the principles of colonialism and nation-states reliant on the straight and narrow opposition between good and evil, black and white, and us and them. Learn more about festive devils here, and in the work of Rose Cano, who is currently studying how Peruvian devils manifest in Seattle, Washington. Of notable influence on this text is Leda Martins’ concept of spiral time, which you can learn more about in Martins’ chapter, “Performances of Spiral Time,” in Performing Religion in the Americas: Media, Politics, and Devotional Practices of the Twenty-First Century (Seagull Books, 2007). Milla Cozart Riggio is James J. Goodwin Professor of English Emerita at Trinity College. Angela Marino is Associate Professor in the Department of Theater, Dance, and Performance Studies at the University of California Berkeley. Paolo Vignolo is Associate Professor of History at the National University of Colombia, Bogota. Other contributors to the book Festive Devils of the Americas include Miguel Rubio Zapata and Amiel Cayo, members of El Groupo Cultural Yuyachkani; the late Thomas Abercrombie; Miguel Gandert; Monica Rojas-Stewart; Max Harris; Zeca Ligiéro; Lowell Fiet; Rawle Gibbons; Raviji (Ravindranath Maharaj); David M. Guss; Rafael Salvatore; Benito Irady; Anita Gonzalez; Enrique R. Lamadrid; and Rachel Bowditch. The Hemispheric Institute of Performance and Politics provided continual support (financial, intellectual, and personal), especially Diana Taylor, Director, and Marcial Godoy-Anativa. Silvia Rivera Cusicanqui also advised the general Festive Devils project. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama’s Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices
The devil is a defiant, nefarious figure, the emblem of evil, and harbinger of the damned. However, the festive devil—the devil that dances—turns the most hideous acts into playful transgressions. Edited by Milla Cozart Riggio, Angela Marino, and Paolo Vignolo, Festive Devils of the Americas (Seagull Books, 2015) presents a transnational and performance-centered approach to this fascinating, feared, and revered character of fiestas, street festivals, and carnivals in North, Central, and South America. As produced and performed in both rural and urban communities and among neighborhood groups and councils, festive devils challenge the principles of colonialism and nation-states reliant on the straight and narrow opposition between good and evil, black and white, and us and them. Learn more about festive devils here, and in the work of Rose Cano, who is currently studying how Peruvian devils manifest in Seattle, Washington. Of notable influence on this text is Leda Martins’ concept of spiral time, which you can learn more about in Martins’ chapter, “Performances of Spiral Time,” in Performing Religion in the Americas: Media, Politics, and Devotional Practices of the Twenty-First Century (Seagull Books, 2007). Milla Cozart Riggio is James J. Goodwin Professor of English Emerita at Trinity College. Angela Marino is Associate Professor in the Department of Theater, Dance, and Performance Studies at the University of California Berkeley. Paolo Vignolo is Associate Professor of History at the National University of Colombia, Bogota. Other contributors to the book Festive Devils of the Americas include Miguel Rubio Zapata and Amiel Cayo, members of El Groupo Cultural Yuyachkani; the late Thomas Abercrombie; Miguel Gandert; Monica Rojas-Stewart; Max Harris; Zeca Ligiéro; Lowell Fiet; Rawle Gibbons; Raviji (Ravindranath Maharaj); David M. Guss; Rafael Salvatore; Benito Irady; Anita Gonzalez; Enrique R. Lamadrid; and Rachel Bowditch. The Hemispheric Institute of Performance and Politics provided continual support (financial, intellectual, and personal), especially Diana Taylor, Director, and Marcial Godoy-Anativa. Silvia Rivera Cusicanqui also advised the general Festive Devils project. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama’s Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices
The devil is a defiant, nefarious figure, the emblem of evil, and harbinger of the damned. However, the festive devil—the devil that dances—turns the most hideous acts into playful transgressions. Edited by Milla Cozart Riggio, Angela Marino, and Paolo Vignolo, Festive Devils of the Americas (Seagull Books, 2015) presents a transnational and performance-centered approach to this fascinating, feared, and revered character of fiestas, street festivals, and carnivals in North, Central, and South America. As produced and performed in both rural and urban communities and among neighborhood groups and councils, festive devils challenge the principles of colonialism and nation-states reliant on the straight and narrow opposition between good and evil, black and white, and us and them. Learn more about festive devils here, and in the work of Rose Cano, who is currently studying how Peruvian devils manifest in Seattle, Washington. Of notable influence on this text is Leda Martins’ concept of spiral time, which you can learn more about in Martins’ chapter, “Performances of Spiral Time,” in Performing Religion in the Americas: Media, Politics, and Devotional Practices of the Twenty-First Century (Seagull Books, 2007). Milla Cozart Riggio is James J. Goodwin Professor of English Emerita at Trinity College. Angela Marino is Associate Professor in the Department of Theater, Dance, and Performance Studies at the University of California Berkeley. Paolo Vignolo is Associate Professor of History at the National University of Colombia, Bogota. Other contributors to the book Festive Devils of the Americas include Miguel Rubio Zapata and Amiel Cayo, members of El Groupo Cultural Yuyachkani; the late Thomas Abercrombie; Miguel Gandert; Monica Rojas-Stewart; Max Harris; Zeca Ligiéro; Lowell Fiet; Rawle Gibbons; Raviji (Ravindranath Maharaj); David M. Guss; Rafael Salvatore; Benito Irady; Anita Gonzalez; Enrique R. Lamadrid; and Rachel Bowditch. The Hemispheric Institute of Performance and Politics provided continual support (financial, intellectual, and personal), especially Diana Taylor, Director, and Marcial Godoy-Anativa. Silvia Rivera Cusicanqui also advised the general Festive Devils project. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama’s Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm
The devil is a defiant, nefarious figure, the emblem of evil, and harbinger of the damned. However, the festive devil—the devil that dances—turns the most hideous acts into playful transgressions. Edited by Milla Cozart Riggio, Angela Marino, and Paolo Vignolo, Festive Devils of the Americas (Seagull Books, 2015) presents a transnational and performance-centered approach to this fascinating, feared, and revered character of fiestas, street festivals, and carnivals in North, Central, and South America. As produced and performed in both rural and urban communities and among neighborhood groups and councils, festive devils challenge the principles of colonialism and nation-states reliant on the straight and narrow opposition between good and evil, black and white, and us and them. Learn more about festive devils here, and in the work of Rose Cano, who is currently studying how Peruvian devils manifest in Seattle, Washington. Of notable influence on this text is Leda Martins’ concept of spiral time, which you can learn more about in Martins’ chapter, “Performances of Spiral Time,” in Performing Religion in the Americas: Media, Politics, and Devotional Practices of the Twenty-First Century (Seagull Books, 2007). Milla Cozart Riggio is James J. Goodwin Professor of English Emerita at Trinity College. Angela Marino is Associate Professor in the Department of Theater, Dance, and Performance Studies at the University of California Berkeley. Paolo Vignolo is Associate Professor of History at the National University of Colombia, Bogota. Other contributors to the book Festive Devils of the Americas include Miguel Rubio Zapata and Amiel Cayo, members of El Groupo Cultural Yuyachkani; the late Thomas Abercrombie; Miguel Gandert; Monica Rojas-Stewart; Max Harris; Zeca Ligiéro; Lowell Fiet; Rawle Gibbons; Raviji (Ravindranath Maharaj); David M. Guss; Rafael Salvatore; Benito Irady; Anita Gonzalez; Enrique R. Lamadrid; and Rachel Bowditch. The Hemispheric Institute of Performance and Politics provided continual support (financial, intellectual, and personal), especially Diana Taylor, Director, and Marcial Godoy-Anativa. Silvia Rivera Cusicanqui also advised the general Festive Devils project. Emily Ruth Allen (@emmyru91) is a PhD candidate in Musicology at Florida State University. She is currently working on a dissertation about parade musics in Mobile, Alabama’s Carnival celebrations. Learn more about your ad choices. Visit megaphone.fm/adchoices
Charles F. Walker’s Witness to the Age of Revolution: The Odyssey of Juan Bautista Tupac Amaru, 2020, is part of Oxford University Press’ Graphic History Series, which takes serious archival research and puts it into a comic format. For this volume, the brilliant Liz Clarke illustrated Dr. Walker’s biography of a ½ brother of José Gabriel Condorcanqui Tupac Amaru, the leader of the 1780-1783 Tupac Amaru Rebellion. Juan Bautista was a relatively minor figure in the revolt who was arrested with scores of others in the Spanish repression of the rebellion but was not executed. Instead he spent decades in brutal confinement on three different continents. His life interacts with several phases of the Age of Revolution and offers a subaltern perspective on the era. Listeners should find the Latin American angle on the Age of Revolution particularly enlightening. Witness to the Age of Revolution does a stunning job at literally illustrating the sprawling Spanish empire from Peru to Argentina and Cadiz and on to North Africa. Liz Clarke’s gorgeous artwork bring images of Iberian colonialism to life in vivid color. We also get a solid introduction to maritime history as Juan Bautista is transported halfway around the world. Witness to the Age of Revolution is a fascinating story, comparable to the tales of the Man in the Iron mask as told by Alexandre Dumas. Walker’s account of Juan Bautista’s suffering, the friendship between the Andean prisoner and an Augustinian priest, and the rebel finally achieved his freedom will engross readers. Charles Walker is Professor of History and the Director of the Hemispheric Institute on the Americas at the University of California, Davis, who has held a MacArthur Foundation Endowed Chair in International Human Rights. Michael G. Vann is a professor of world history at California State University, Sacramento. A specialist in imperialism and the Cold War in Southeast Asia, he is the author of The Great Hanoi Rat Hunt: Empires, Disease, and Modernity in French Colonial Vietnam (Oxford, 2018). When he’s not quietly reading or happily talking about new books with smart people, Mike can be found surfing in Santa Cruz, California. Learn more about your ad choices. Visit megaphone.fm/adchoices
Charles F. Walker's Witness to the Age of Revolution: The Odyssey of Juan Bautista Tupac Amaru, 2020, is part of Oxford University Press' Graphic History Series, which takes serious archival research and puts it into a comic format. For this volume, the brilliant Liz Clarke illustrated Dr. Walker's biography of a ½ brother of José Gabriel Condorcanqui Tupac Amaru, the leader of the 1780-1783 Tupac Amaru Rebellion. Juan Bautista was a relatively minor figure in the revolt who was arrested with scores of others in the Spanish repression of the rebellion but was not executed. Instead he spent decades in brutal confinement on three different continents. His life interacts with several phases of the Age of Revolution and offers a subaltern perspective on the era. Listeners should find the Latin American angle on the Age of Revolution particularly enlightening. Witness to the Age of Revolution does a stunning job at literally illustrating the sprawling Spanish empire from Peru to Argentina and Cadiz and on to North Africa. Liz Clarke's gorgeous artwork bring images of Iberian colonialism to life in vivid color. We also get a solid introduction to maritime history as Juan Bautista is transported halfway around the world. Witness to the Age of Revolution is a fascinating story, comparable to the tales of the Man in the Iron mask as told by Alexandre Dumas. Walker's account of Juan Bautista's suffering, the friendship between the Andean prisoner and an Augustinian priest, and the rebel finally achieved his freedom will engross readers. Charles Walker is Professor of History and the Director of the Hemispheric Institute on the Americas at the University of California, Davis, who has held a MacArthur Foundation Endowed Chair in International Human Rights. Michael G. Vann is a professor of world history at California State University, Sacramento. A specialist in imperialism and the Cold War in Southeast Asia, he is the author of The Great Hanoi Rat Hunt: Empires, Disease, and Modernity in French Colonial Vietnam (Oxford, 2018). When he's not quietly reading or happily talking about new books with smart people, Mike can be found surfing in Santa Cruz, California. Learn more about your ad choices. Visit megaphone.fm/adchoices
Charles F. Walker’s Witness to the Age of Revolution: The Odyssey of Juan Bautista Tupac Amaru, 2020, is part of Oxford University Press’ Graphic History Series, which takes serious archival research and puts it into a comic format. For this volume, the brilliant Liz Clarke illustrated Dr. Walker’s biography of a ½ brother of José Gabriel Condorcanqui Tupac Amaru, the leader of the 1780-1783 Tupac Amaru Rebellion. Juan Bautista was a relatively minor figure in the revolt who was arrested with scores of others in the Spanish repression of the rebellion but was not executed. Instead he spent decades in brutal confinement on three different continents. His life interacts with several phases of the Age of Revolution and offers a subaltern perspective on the era. Listeners should find the Latin American angle on the Age of Revolution particularly enlightening. Witness to the Age of Revolution does a stunning job at literally illustrating the sprawling Spanish empire from Peru to Argentina and Cadiz and on to North Africa. Liz Clarke’s gorgeous artwork bring images of Iberian colonialism to life in vivid color. We also get a solid introduction to maritime history as Juan Bautista is transported halfway around the world. Witness to the Age of Revolution is a fascinating story, comparable to the tales of the Man in the Iron mask as told by Alexandre Dumas. Walker’s account of Juan Bautista’s suffering, the friendship between the Andean prisoner and an Augustinian priest, and the rebel finally achieved his freedom will engross readers. Charles Walker is Professor of History and the Director of the Hemispheric Institute on the Americas at the University of California, Davis, who has held a MacArthur Foundation Endowed Chair in International Human Rights. Michael G. Vann is a professor of world history at California State University, Sacramento. A specialist in imperialism and the Cold War in Southeast Asia, he is the author of The Great Hanoi Rat Hunt: Empires, Disease, and Modernity in French Colonial Vietnam (Oxford, 2018). When he’s not quietly reading or happily talking about new books with smart people, Mike can be found surfing in Santa Cruz, California. Learn more about your ad choices. Visit megaphone.fm/adchoices
Charles F. Walker’s Witness to the Age of Revolution: The Odyssey of Juan Bautista Tupac Amaru, 2020, is part of Oxford University Press’ Graphic History Series, which takes serious archival research and puts it into a comic format. For this volume, the brilliant Liz Clarke illustrated Dr. Walker’s biography of a ½ brother of José Gabriel Condorcanqui Tupac Amaru, the leader of the 1780-1783 Tupac Amaru Rebellion. Juan Bautista was a relatively minor figure in the revolt who was arrested with scores of others in the Spanish repression of the rebellion but was not executed. Instead he spent decades in brutal confinement on three different continents. His life interacts with several phases of the Age of Revolution and offers a subaltern perspective on the era. Listeners should find the Latin American angle on the Age of Revolution particularly enlightening. Witness to the Age of Revolution does a stunning job at literally illustrating the sprawling Spanish empire from Peru to Argentina and Cadiz and on to North Africa. Liz Clarke’s gorgeous artwork bring images of Iberian colonialism to life in vivid color. We also get a solid introduction to maritime history as Juan Bautista is transported halfway around the world. Witness to the Age of Revolution is a fascinating story, comparable to the tales of the Man in the Iron mask as told by Alexandre Dumas. Walker’s account of Juan Bautista’s suffering, the friendship between the Andean prisoner and an Augustinian priest, and the rebel finally achieved his freedom will engross readers. Charles Walker is Professor of History and the Director of the Hemispheric Institute on the Americas at the University of California, Davis, who has held a MacArthur Foundation Endowed Chair in International Human Rights. Michael G. Vann is a professor of world history at California State University, Sacramento. A specialist in imperialism and the Cold War in Southeast Asia, he is the author of The Great Hanoi Rat Hunt: Empires, Disease, and Modernity in French Colonial Vietnam (Oxford, 2018). When he’s not quietly reading or happily talking about new books with smart people, Mike can be found surfing in Santa Cruz, California. Learn more about your ad choices. Visit megaphone.fm/adchoices
Charles F. Walker's Witness to the Age of Revolution: The Odyssey of Juan Bautista Tupac Amaru, 2020, is part of Oxford University Press' Graphic History Series, which takes serious archival research and puts it into a comic format. For this volume, the brilliant Liz Clarke illustrated Dr. Walker's biography of a ½ brother of José Gabriel Condorcanqui Tupac Amaru, the leader of the 1780-1783 Tupac Amaru Rebellion. Juan Bautista was a relatively minor figure in the revolt who was arrested with scores of others in the Spanish repression of the rebellion but was not executed. Instead he spent decades in brutal confinement on three different continents. His life interacts with several phases of the Age of Revolution and offers a subaltern perspective on the era. Listeners should find the Latin American angle on the Age of Revolution particularly enlightening. Witness to the Age of Revolution does a stunning job at literally illustrating the sprawling Spanish empire from Peru to Argentina and Cadiz and on to North Africa. Liz Clarke's gorgeous artwork bring images of Iberian colonialism to life in vivid color. We also get a solid introduction to maritime history as Juan Bautista is transported halfway around the world. Witness to the Age of Revolution is a fascinating story, comparable to the tales of the Man in the Iron mask as told by Alexandre Dumas. Walker's account of Juan Bautista's suffering, the friendship between the Andean prisoner and an Augustinian priest, and the rebel finally achieved his freedom will engross readers. Charles Walker is Professor of History and the Director of the Hemispheric Institute on the Americas at the University of California, Davis, who has held a MacArthur Foundation Endowed Chair in International Human Rights. Michael G. Vann is a professor of world history at California State University, Sacramento. A specialist in imperialism and the Cold War in Southeast Asia, he is the author of The Great Hanoi Rat Hunt: Empires, Disease, and Modernity in French Colonial Vietnam (Oxford, 2018). When he's not quietly reading or happily talking about new books with smart people, Mike can be found surfing in Santa Cruz, California.
Charles F. Walker's Witness to the Age of Revolution: The Odyssey of Juan Bautista Tupac Amaru, 2020, is part of Oxford University Press' Graphic History Series, which takes serious archival research and puts it into a comic format. For this volume, the brilliant Liz Clarke illustrated Dr. Walker's biography of a ½ brother of José Gabriel Condorcanqui Tupac Amaru, the leader of the 1780-1783 Tupac Amaru Rebellion. Juan Bautista was a relatively minor figure in the revolt who was arrested with scores of others in the Spanish repression of the rebellion but was not executed. Instead he spent decades in brutal confinement on three different continents. His life interacts with several phases of the Age of Revolution and offers a subaltern perspective on the era. Listeners should find the Latin American angle on the Age of Revolution particularly enlightening. Witness to the Age of Revolution does a stunning job at literally illustrating the sprawling Spanish empire from Peru to Argentina and Cadiz and on to North Africa. Liz Clarke's gorgeous artwork bring images of Iberian colonialism to life in vivid color. We also get a solid introduction to maritime history as Juan Bautista is transported halfway around the world. Witness to the Age of Revolution is a fascinating story, comparable to the tales of the Man in the Iron mask as told by Alexandre Dumas. Walker's account of Juan Bautista's suffering, the friendship between the Andean prisoner and an Augustinian priest, and the rebel finally achieved his freedom will engross readers. Charles Walker is Professor of History and the Director of the Hemispheric Institute on the Americas at the University of California, Davis, who has held a MacArthur Foundation Endowed Chair in International Human Rights. Michael G. Vann is a professor of world history at California State University, Sacramento. A specialist in imperialism and the Cold War in Southeast Asia, he is the author of The Great Hanoi Rat Hunt: Empires, Disease, and Modernity in French Colonial Vietnam (Oxford, 2018). When he's not quietly reading or happily talking about new books with smart people, Mike can be found surfing in Santa Cruz, California. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies
Charles F. Walker’s Witness to the Age of Revolution: The Odyssey of Juan Bautista Tupac Amaru, 2020, is part of Oxford University Press’ Graphic History Series, which takes serious archival research and puts it into a comic format. For this volume, the brilliant Liz Clarke illustrated Dr. Walker’s biography of a ½ brother of José Gabriel Condorcanqui Tupac Amaru, the leader of the 1780-1783 Tupac Amaru Rebellion. Juan Bautista was a relatively minor figure in the revolt who was arrested with scores of others in the Spanish repression of the rebellion but was not executed. Instead he spent decades in brutal confinement on three different continents. His life interacts with several phases of the Age of Revolution and offers a subaltern perspective on the era. Listeners should find the Latin American angle on the Age of Revolution particularly enlightening. Witness to the Age of Revolution does a stunning job at literally illustrating the sprawling Spanish empire from Peru to Argentina and Cadiz and on to North Africa. Liz Clarke’s gorgeous artwork bring images of Iberian colonialism to life in vivid color. We also get a solid introduction to maritime history as Juan Bautista is transported halfway around the world. Witness to the Age of Revolution is a fascinating story, comparable to the tales of the Man in the Iron mask as told by Alexandre Dumas. Walker’s account of Juan Bautista’s suffering, the friendship between the Andean prisoner and an Augustinian priest, and the rebel finally achieved his freedom will engross readers. Charles Walker is Professor of History and the Director of the Hemispheric Institute on the Americas at the University of California, Davis, who has held a MacArthur Foundation Endowed Chair in International Human Rights. Michael G. Vann is a professor of world history at California State University, Sacramento. A specialist in imperialism and the Cold War in Southeast Asia, he is the author of The Great Hanoi Rat Hunt: Empires, Disease, and Modernity in French Colonial Vietnam (Oxford, 2018). When he’s not quietly reading or happily talking about new books with smart people, Mike can be found surfing in Santa Cruz, California. Learn more about your ad choices. Visit megaphone.fm/adchoices
Charles F. Walker’s Witness to the Age of Revolution: The Odyssey of Juan Bautista Tupac Amaru, 2020, is part of Oxford University Press’ Graphic History Series, which takes serious archival research and puts it into a comic format. For this volume, the brilliant Liz Clarke illustrated Dr. Walker’s biography of a ½ brother of José Gabriel Condorcanqui Tupac Amaru, the leader of the 1780-1783 Tupac Amaru Rebellion. Juan Bautista was a relatively minor figure in the revolt who was arrested with scores of others in the Spanish repression of the rebellion but was not executed. Instead he spent decades in brutal confinement on three different continents. His life interacts with several phases of the Age of Revolution and offers a subaltern perspective on the era. Listeners should find the Latin American angle on the Age of Revolution particularly enlightening. Witness to the Age of Revolution does a stunning job at literally illustrating the sprawling Spanish empire from Peru to Argentina and Cadiz and on to North Africa. Liz Clarke’s gorgeous artwork bring images of Iberian colonialism to life in vivid color. We also get a solid introduction to maritime history as Juan Bautista is transported halfway around the world. Witness to the Age of Revolution is a fascinating story, comparable to the tales of the Man in the Iron mask as told by Alexandre Dumas. Walker’s account of Juan Bautista’s suffering, the friendship between the Andean prisoner and an Augustinian priest, and the rebel finally achieved his freedom will engross readers. Charles Walker is Professor of History and the Director of the Hemispheric Institute on the Americas at the University of California, Davis, who has held a MacArthur Foundation Endowed Chair in International Human Rights. Michael G. Vann is a professor of world history at California State University, Sacramento. A specialist in imperialism and the Cold War in Southeast Asia, he is the author of The Great Hanoi Rat Hunt: Empires, Disease, and Modernity in French Colonial Vietnam (Oxford, 2018). When he’s not quietly reading or happily talking about new books with smart people, Mike can be found surfing in Santa Cruz, California. Learn more about your ad choices. Visit megaphone.fm/adchoices
"I think more and more now people are interested in this conversation of the intersection of art and culture with social movements. Art & culture have always been a part of social movements, but being strategic with artists inside of campaigns and things that we are trying to move forward, there’s a really rich conversation that’s happening now. It’s just really exciting to be in a place where I can be both-and. Because it has felt separate. There is something about being in tune with your imagination and creativity that allows for some creative thinking that can support what it is that we all want to move forward which is a more equitable world for us all." This Ain't A Eulogy: A Ritual for Re-Membering from Taja Lindley on Vimeo. Bio courtesy of Taja's website An 80’s baby born in New York and raised in the South, Taja Lindley currently lives in Brooklyn, New York working as the Managing Member of Colored Girls Hustle. In 2007 she received her B.A. from New York University’s Gallatin School of Individualized Study where she designed her own major, concentrating in public policy and knowledge production with a focus on health and women of color. Lindley is a memory worker, healer and an activist. Through iterative and interdisciplinary practices, she creates socially engaged artwork that reflects and transforms audiences, shifts culture and moves people to action. She uses movement, text, installation, ritual, burlesque, and multi-media to create immersive works that are concerned with freedom, healing and pleasure. She is currently developing a body of work recycling and repurposing discarded materials. Her artwork has been featured at Spring/Break Art Show, Brooklyn Museum, Hammer Museum, Philbrook Museum, New York Live Arts, the American Repertory Theater at Harvard University, Brooklyn Arts Exchange (BAX), the Gallatin Arts Festival at New York University, WOW Café Theater, La Mama Theater, in living rooms, classrooms, conferences and public spaces. She has received coverage in the New York Times, VICE, ELLE, Blouin Art Info, Art Zealous and Artnet News, and ARTSY. In 2014 she was a Create Change Fellow with the Laundromat Project and selected to participate in EMERGENYC - an artist activist program of New York University’s Hemispheric Institute of Performance and Politics. In 2015 she was a Fall space grantee at BAX. Her 2017 residency at Dixon Place Theater culminated in the world premiere of her one-woman show "The Bag Lady Manifesta" in September 2017. This work is currently on a nationwide tour in the United States. In addition to being an artist, Lindley is actively engaged in social movements as a writer, consultant, and facilitator. For over a decade she has worked with non-profits, research institutes and government on policies and programming that impact women and girls, communities of color, low/no/fixed-income families, queer people, youth and immigrants. Most recently, she served as a Sexual and Reproductive Justice Consultant at the NYC Department of Health and Mental Hygiene, facilitating a community driven process that created The NYC Standards for Respectful Care at Birth. She continues her work at the NYC Health Department as the current Public Artist in Residence, a program of the NYC Department of Cultural Affairs. Her writing has appeared in Rewire, YES! Magazine, Feministe, Salon and EBONY. She is a member of Harriet's Apothecary and Echoing Ida. https://files.fireside.fm/file/fireside-uploads/images/4/41335247-836c-4f4a-8a8b-aeca55f3227a/cSSLlEAp.jpg Re-Membering is the Responsibility of the Living: An Installation by Taja Lindley Closes Saturday July 27th, 2019 George Washington Carver Museum, Cultural and Genealogy Center 1165 Angelina Street Austin, TX 78702 Open Hours: Monday-Wednesday 10am -6pm; Thursday 10am-9pm Friday-10am-6pm; Saturday 10am-4pm Sunday-Closed. The Carver Museum & Cultural Center will present the work of New York-based, multi-disciplinary visual and performing artist Taja Lindley. Her mixed media installation, "Re-Membering is the Responsibility of the Living," will be on view from March 7, 2019, to July 31, 2019. Moved by the non-indictments of the police officers responsible for the deaths of Eric Garner and Michael Brown, Lindley draws parallels between discarded refuse and the violent treatment of Black people in the United States. The artist uses re-purposed trash bags to re-member, honor and value the Black lives that have been lost due to state-sanctioned violence. In this post-Ferguson moment, Lindley is imagining how to recycle the energy of protest, rage, and grief into creating a world where, indeed, Black Lives Matter. Image and text courtesy of The Carver Museum This interview has been edited and condensed for clarity. Intro music generously provided by Stan Killian (http://stankillian.com/main/) Support this podcast. (http://www.austinarttalk.com/supportpodcast)
On Feb. 24, Cubans voted to replace the constitution they've had for the last 40 years. Reporter Vaclav Masek talks to Cuban blogger and researcher Harold Cárdenas about the changes this brings to the island. Plus, reporter Jacqueline Kovarik talks to the Hemispheric Institute about the launch of a new website documenting the expulsion of refugees and migrants from Central America. Guests: Harold Cárdenas, Amanda Lotspike and Marcial Godoy-Anativia. Hosts: Cameron Oakes and Vaclav Masek. Reporters: Vaclav Masek and Jacqueline Kovarik. Executive producer: Alanna Elder. LAND editor: Colleen ConnollyThis episode was recorded on March 1, 2019. Music: Dub Kong by Caballo, Home Fire by Robert John, Our Only Lark by Blue Dot Sessions, and a mix by Dax on the Trax.
In the first episode of our joint podcast series on Venezuela, Chief Policy Director Jordan Valerie Allen speaks with North American Congress on Latin America Executive Editor, NYU Gallatin Professor, and author of "Barrio Rising: Urban Popular Politics and the Making of Modern Venezuela" Alejandro Velasco and Visiting Scholar at the Hemispheric Institute in New York and the Institute of Social Research at the Universidad Nacional Autónoma de México and author of "We Created Chávez" George Ciccariello-Maher. (Alejandro Velasco and George Ciccariello-Maher are not affiliated with Brand New Congress and speak only for themselves as guests on this podcast episode.)
I believe in the liberation of the people of Palestine, and I believe in the liberation of the Jewish people. And those things are not just not mutually exclusive, they require each other. — Dan Fishback This is a bonus episode featuring extra content from our December 4th episode on Cultural Resistance. Playwright and musician Dan Fishback explains the difference between boycott and censorship, why he uses the word "apartheid" to describe Israel-Palestine, and why he wants to start identifying as a "liberationist Jew." This episode of Unsettled is hosted by Max Freedman. Original music by Nat Rosenzweig. Recorded at The 'cast Sound Lab in Brooklyn, New York on November 6, 2017. Edited for length and clarity by Ilana Levinson. Photo credit: Sammy Tunis Dan Fishback is a playwright, performer, musician, and director of the Helix Queer Performance Network. His musical “The Material World” was called one of the Top Ten Plays of 2012 by Time Out New York. His play “You Will Experience Silence” was called “sassier and more fun than 'Angels in America'” by the Village Voice. Also a performing songwriter, Fishback has released several albums and toured Europe and North America, both solo and with his band Cheese On Bread. Other theater works include “Waiting for Barbara” (New Museum, 2013), “thirtynothing” (Dixon Place, 2011) and “No Direction Homo” (P.S. 122, 2006). As director of the Helix Queer Performance Network, Fishback curates and organizes a range of festivals, workshops and public events, including the annual series, “La MaMa’s Squirts.” Fishback has received grants for his theater work from the Franklin Furnace Fund (2010) and the Six Points Fellowship for Emerging Jewish Artists (2007-2009). He has been a resident artist at Kelly Writers House at the University of Pennsylvania, the Hemispheric Institute at NYU, the Kimmel Harding Nelson Center, Yaddo, the MacDowell Colony, and BAX/Brooklyn Arts Exchange, where he has developed all of his theater work since 2010. Fishback is a proud member of the Jewish Voice for Peace Artist Council. He is currently developing two new musicals, “Rubble Rubble” and “Water Signs,” and will release a new album by Cheese On Bread in 2018. references Letter calling on Lincoln Center to cancel Israeli government's "Brand Israel" theater performances (Adalah-NY, 2017). "5 Myths About Israel Boycotts That Every Theater Lover Should Consider"(Dan Fishback, Forward, July 21, 2017). Lincoln Center Festival page for To the End of the Land, presented July 24-27, 2017. Lincoln Center Festival page for Yitzhak Rabin: Chronicle of an Assassination, presented July 9, 2017. "PACBI Guidelines for the International Cultural Boycott of Israel" (Palestinian Campaign for the Academic and Cultural Boycott of Israel, July 16, 2014). "Governor Cuomo Signs First-in-the-Nation Executive Order Directing Divestment of Public Funds Supporting BDS Campaign Against Israel" (Governor's Press Office, June 5, 2016). Rome Statute of the International Criminal Court (2002), which defines the word "apartheid" in Part II, Article 7 (page 5).
I believe in the liberation of the people of Palestine, and I believe in the liberation of the Jewish people. And those things are not just not mutually exclusive, they require each other. — Dan Fishback This is a bonus episode featuring extra content from our December 4th episode on Cultural Resistance. Playwright and musician Dan Fishback explains the difference between boycott and censorship, why he uses the word "apartheid" to describe Israel-Palestine, and why he wants to start identifying as a "liberationist Jew." This episode of Unsettled is hosted by Max Freedman. Original music by Nat Rosenzweig. Recorded at The 'cast Sound Lab in Brooklyn, New York on November 6, 2017. Edited for length and clarity by Ilana Levinson. Photo credit: Sammy Tunis Dan Fishback is a playwright, performer, musician, and director of the Helix Queer Performance Network. His musical “The Material World” was called one of the Top Ten Plays of 2012 by Time Out New York. His play “You Will Experience Silence” was called “sassier and more fun than 'Angels in America'” by the Village Voice. Also a performing songwriter, Fishback has released several albums and toured Europe and North America, both solo and with his band Cheese On Bread. Other theater works include “Waiting for Barbara” (New Museum, 2013), “thirtynothing” (Dixon Place, 2011) and “No Direction Homo” (P.S. 122, 2006). As director of the Helix Queer Performance Network, Fishback curates and organizes a range of festivals, workshops and public events, including the annual series, “La MaMa’s Squirts.” Fishback has received grants for his theater work from the Franklin Furnace Fund (2010) and the Six Points Fellowship for Emerging Jewish Artists (2007-2009). He has been a resident artist at Kelly Writers House at the University of Pennsylvania, the Hemispheric Institute at NYU, the Kimmel Harding Nelson Center, Yaddo, the MacDowell Colony, and BAX/Brooklyn Arts Exchange, where he has developed all of his theater work since 2010. Fishback is a proud member of the Jewish Voice for Peace Artist Council. He is currently developing two new musicals, “Rubble Rubble” and “Water Signs,” and will release a new album by Cheese On Bread in 2018. references Letter calling on Lincoln Center to cancel Israeli government's "Brand Israel" theater performances (Adalah-NY, 2017). "5 Myths About Israel Boycotts That Every Theater Lover Should Consider"(Dan Fishback, Forward, July 21, 2017). Lincoln Center Festival page for To the End of the Land, presented July 24-27, 2017. Lincoln Center Festival page for Yitzhak Rabin: Chronicle of an Assassination, presented July 9, 2017. "PACBI Guidelines for the International Cultural Boycott of Israel" (Palestinian Campaign for the Academic and Cultural Boycott of Israel, July 16, 2014). "Governor Cuomo Signs First-in-the-Nation Executive Order Directing Divestment of Public Funds Supporting BDS Campaign Against Israel" (Governor's Press Office, June 5, 2016). Rome Statute of the International Criminal Court (2002), which defines the word "apartheid" in Part II, Article 7 (page 5).
Culture is the only human practice that can actually dig into the root of a trauma and try to undo it in the first place. And this is why people are so afraid of culture, and in particular theatre. ‘Cause when there’s a human being in front of you having an experience, it’s very difficult to ignore them. It’s hard to ignore a play. — Dan Fishback Dan Fishback and Motaz Malhees both made waves in the New York theater scene this fall with plays about Palestine. Motaz performed with the Freedom Theatre of Jenin in "The Siege," at the NYU Skirball Center. Meanwhile, Dan's play "Rubble Rubble" was abruptly and controversially cancelled by the American Jewish Historical Society. In this joint interview, Dan and Motaz talk about their work, and explain why culture is their weapon of choice against the injustices of the occupation. This episode of Unsettled is hosted by Max Freedman. Original music by Nat Rosenzweig. Recorded at The 'cast Sound Lab in Brooklyn, New York on November 6, 2017. Edited for length and clarity by Ilana Levinson. Photo credit: Sammy Tunis Dan Fishback is a playwright, performer, musician, and director of the Helix Queer Performance Network. His musical “The Material World” was called one of the Top Ten Plays of 2012 by Time Out New York. His play “You Will Experience Silence” was called “sassier and more fun than 'Angels in America'” by the Village Voice. Also a performing songwriter, Fishback has released several albums and toured Europe and North America, both solo and with his band Cheese On Bread. Other theater works include “Waiting for Barbara” (New Museum, 2013), “thirtynothing” (Dixon Place, 2011) and “No Direction Homo” (P.S. 122, 2006). As director of the Helix Queer Performance Network, Fishback curates and organizes a range of festivals, workshops and public events, including the annual series, “La MaMa’s Squirts.” Fishback has received grants for his theater work from the Franklin Furnace Fund (2010) and the Six Points Fellowship for Emerging Jewish Artists (2007-2009). He has been a resident artist at Kelly Writers House at the University of Pennsylvania, the Hemispheric Institute at NYU, the Kimmel Harding Nelson Center, Yaddo, the MacDowell Colony, and BAX/Brooklyn Arts Exchange, where he has developed all of his theater work since 2010. Fishback is a proud member of the Jewish Voice for Peace Artist Council. He is currently developing two new musicals, “Rubble Rubble” and “Water Signs,” and will release a new album by Cheese On Bread in 2018. Motaz Malhees is a Palestinian actor born in 1992. He received his professional training in Stanislavsky, Brecht and Shakespeare at The Freedom Theatre in Jenin Refugee Camp (Palestine), and in Commedia dell’Arte at Theatre Hotel Courage in Amsterdam (Holland). Motaz has trained with internationally acclaimed directors such as Juliano Mer-Khamis and Nabil Al-Raee (The Freedom Theatre), Di Trevis (Royal Shakespeare Company), Thomas Ostermeier (Schaubühne Theatre), and Katrien van Beurden (Theatre Hotel Courage). His stage credits with The Freedom Theatre include: “Alice in Wonderland” (2011), “What Else – Sho Kman?” (2011), Pinter’s “The Caretaker” (2012), “Freaky Boy” (2012), “Courage, Ouda, Courage” (2013), “Suicide Note from Palestine” (2014), “Power/Poison” (2014), and most recently “The Siege” at the NYU Skirball Center. Motaz has also acted in films, including: “Think Out of the Box” (2014, dir. Mohammad Dasoqe), which screened in Palestine, Germany and Mexico; and “Past Tense Continuous” (2014, dir. Dima Hourani). As a versatile actor, Motaz has performed in multilingual plays as well as in scripted, devised, physical, epic and fantasy theatre. Motaz also produces and performs in short films about social issues in Palestine, which have received a wide following on social media platforms. Having grown up in Palestine, and experienced the economic and political hardships of life under occupation, Motaz has been actively interested in acting since he was nine years old. He lives through theatre, and believes in the potential of art to transform people’s ideas and lives. REFERENCES "Arna's Children" (dir. Juliano Mer-Khamis, 2004) "The Life and Death of Juliano Mer-Khamis" (Adam Shatz, London Review of Books, November 2013) "Center for Jewish History Chief Comes Under Fierce Attack By Right-Wingers" (Josh Nathan-Kazis, Forward, September 6, 2017) "Jewish Center Faces Backlash After Canceling Play Criticized as Anti-Israel" (Jennifer Schuessler, New York Times_, _October 11, 2017) Program note by Oskar Eustis for "The Siege" at NYU Skirball Center (October 2017) Indiegogo campaign for Dan Fishback's "Rubble Rubble" "Return to Palestine"(The Freedom Theatre, 2016) in Arabic without subtitles Theatre of the Oppressed NYC Housing Works "All Your Sisters" (Cheese On Bread, 2017) danfishback.com @motazmalhees thefreedomtheatre.org TRANSCRIPT DAN: So many people warned me against making work like this. And yeah, I got canceled, but in the process, I have tremendously powerful friends now that I didn't make before. MOTAZ: Doesn't it make you stronger after they cancel it? DAN: Yeah, of course. Yeah. MOTAZ: Didn't it make you more like want to do it? DAN: Oh, yeah. MOTAZ: That's a good thing, then. [MUSIC: Unsettled theme by Nat Rosenzweig] MAX: Welcome to Unsettled. My name is Max Freedman, I’m one of the producers of Unsettled and your host for today’s episode. Now when I’m not working on this podcast, I’m a theater artist, and I know how hard it can be to make a life in the theater and get your work out there. However hard you think it is, imagine you’re trying to tell stories about the occupied West Bank. Enter Dan Fishback and Motaz Malhees. Dan and Motaz both made waves in the New York theater scene this fall with plays about Palestine. Motaz was in New York performing with the Freedom Theatre of Jenin in “The Siege,” a play about the Israeli siege of the Church of the Nativity in Bethlehem, during the Second Intifada. Dan, on the other hand, made waves because of a play that didn’t happen, rather than one that did. His play, “Rubble Rubble,” was supposed to go up at the American Jewish Historical Society, but they cancelled it. I’ll let him tell you why -- and what happened next. Dan and Motaz didn’t know each other before, but I had the privilege to get them in the same room to talk about their work and as you’ll hear, they had a lot in common. In preparation for this interview, I dug through years of old journals and found my entry from the day I first met Motaz, when I was in Jenin, three summers ago. Really big and underlined a few times, I had written two words: CULTURAL RESISTANCE. So that’s our theme for today. Quick note: besides the three of us, at one point you’ll hear the voice of my co-producer Ilana Levinson. I think that’s all you need to know, so, let’s get started! MAX: Welcome to Unsettled. Uh, why don't you start by introducing yourselves? MOTAZ: Eh, first of all I am so happy to be here with you guys that's before I introduce myself. I am Motaz Malhees, so I am an actor from Palestine, I used to work with the Freedom Theatre since 2010. I do a lot of politics theatre but also the same time I do also for community, I do like for kids show. But I feel like, whatever needs, I give, like...it’s not important the type of theatre I do. But nowadays I'm freelance, and I work like with all theatres in Palestine, my country, because I don't want to be just involved with one place -- even that's I always say that the Freedom Theatre, that's my place and my home. DAN: I’m Dan Fishback, I’m a...I make performance and music and theatre in New York, I’ve been here since 2003 -- I don't know, what do you want to know? MAX: Where’d you grow up? DAN: Oh my gosh! I grew up in a pretty normal American Reform Jewish family, outside Washington, DC in Maryland. In a family that...was essentially a liberal Zionist family, although I don't think they would have necessary articulated themselves like that, they just imagine themselves being normal. And I heard growing up, “If only the Palestinians were nonviolent, then they would get what they want. Because they're asking for something reasonable, but it's because they're violent that things are problem....that that's the reason why there's a problem.” And like, the older people around me as I was growing up were always saying, “If only there was a Palestinian Gandhi” -- that was like the refrain, over and over again. And now I find myself 36 years old, going back to my communities and being like, “There’s this huge non-violent Palestinian movement! And it’s international and we can be part of it, it’s boycott, and blah blah blah.” And everyone’s like, “Oh no, no no, this makes us uncomfortable too.” I'm like, “This is what you were begging for my whole childhood! And now it’s here! Why aren’t you excited? Why aren't you as excited as I am?” That’s where I’m from. MOTAZ: That’s cool. DAN: And it’s an honor to be here with Motaz, whose performance in “The Siege” was absolutely amazing. MOTAZ: We not sure, but there is like people who really want to bring it back to the U.S. again, because it was a really successful show like for the Skirball Theatre, even like they almost sold out. MAX: Let me back you up a second, because, I want you to imagine that I have never heard of “The Siege,” have never heard of the Freedom Theatre. Can you tell me -- tell me what it was, tell me what it is. MOTAZ: “The Siege” it's a story about the invasion happened in 2002 in Palestine. There was like eh...invasion for the whole West Bank: in Jenin, in Nablus, all the cities. Like, one of them was Bethlehem, and in Bethlehem there was like a group of fighters, freedom fighters, who fight and defend back from their homeland. They have like many guns defending themselves, and they have in the other side -- the Israeli side -- there is tanks, Apache, Jeeps, all kind of guns you can imagine your life, heavy guns. And they were like around 45 fighters, 250, 245 civilian -- priests, nuns, children, women, and men, from both different religions -- who’s like stuck inside the Nativity Church for 39 days. With the like first five days they have food, after that they have no food. And they surrounded with around 60,000 soldiers from the Israeli army. They want, like, to finish it. So they, they have pressure, they don't wanna -- even the fighters, says khalas, it’s enough. Their people are suffering, their families are suffering outside because of that. So, they sent them like a paper, they have to write their names, the number of their IDs they have, and their signature. So, the fighters sign on it, and they know that's thirteen going to Europe and twenty-five are going to Gaza. They don't know even where they going. So, they sent them to exile the same day. DAN: When my friends and I were leaving the theatre, all we were talking about is, we were so curious about what their lives would be like after fifteen years of exile and we couldn’t wrap our minds around it. MOTAZ: I know one of them is personally, and he told me a lot about it. And it’s really important to bring this piece because of one reason: they didn't choose. Even they signed the paper that say they have to go to exile, but like they was under pressure, and they thought it's temporary and that they would return. And eh, I know how much they are really broken from inside. They never show this to people.But from inside, if you know them personally, they are really broken, and they just...all they want, just to see like at least their families. Some of them, they can’t. Their family, like they can't get the visa to go to visit them -- like, for example, the two guys, Rami Kamel, and Jihadi Jaara who living in Dublin, they haven't seen their families at all. One of them, like Jihadi he have a son that's his wife give birth like after one week he was sent to exile. He didn't even touch his son, he's fifteen years old, like...at least, like, okay, you don't want to send him back to Palestine. Let his family visit him! Like, this is the minimum of humanity. And eh...a really important point we have like always to say: those people was in their homeland, they was in their own city, and they fight back. They didn't went to...yeah, to Tel Aviv to fight, or to somewhere inside Israel, to fight the people over there. They was fighting the…defending themselves from the Israeli army. MAX: How did you get started with the Freedom Theatre? MOTAZ: Woo hoo! Since I was like, eh…fourteen I heard about it, or thirteen -- and I was dreaming about to be in there cause I’m, since like eight, nine, I start doing acting. It's like something I really love from inside, like I really really want to be an actor. Not because like I wanted a name. Because I can hold the stories, I can share stories for all over the world, I enjoy it, it's something beautiful and strong in the same time. So when I was sixteen, I heard about the hip-hop workshop, dance hip-hop workshop in the Freedom Theatre. So I went there and I apply for it, and I get involved with the workshop, and the last few days Juliano just came and he said, “We open a new class for theatre.” MAX: Juliano, who Motaz just mentioned, is Juliano Mer Khamis, who started what is today, the Freedom Theatre. Real quick, I want to tell you the remarkable story of the Freedom Theatre of Jenin. During the First Intifada, Juliano’s mother, a Jewish Israeli Communist named Arna Mer, came to Jenin, where she helped to establish housing and educational programs for children in the refugee camp there -- and eventually a children’s theatre called The Stone. Arna died of cancer in 1995, and during the Second Intifada, the Stone Theatre was destroyed. Arna’s son Juliano returned to Jenin for the first time since his mother’s death in the immediate aftermath of the Battle of Jenin, and made an incredible film called "Arna’s Children" -- Motaz will tell you more about this in a bit, but it’s on YouTube and I highly recommend it. It was after finishing this film that Juliano returned again to Jenin to found the Freedom Theatre. In 2011, Juliano was assassinated, but the Freedom Theatre has persisted. Alright -- back to Motaz. MOTAZ: So I get involved and I put myself in that place since 2010. And it’s been like around...now, now you could say like eight years almost. It is...hard and eh, good in the same time. It is, ‘cause you face emotion, a lot of different emotion. But I love it. It's like, it’s become my home now. I’m always there. Even if I have nothing, I go pass by drinking coffee there like, chill, see what's going on, if they need help or something, because I'm part of the family. MAX: Well we met because I went to visit the Freedom Theatre. And you were just hanging around and we sat there and talked for an hour. MOTAZ: Yeah yeah. MAX: Alright, so, Dan. DAN: Yeah. MAX: Tell me about your work and particularly tell me about “Rubble Rubble” and the genesis of that project. MOTAZ: I wanna hear about it. DAN: Well I've been working for the past decade on a trilogy of plays that sort of explore the inner life of the Jewish left in the United States over the past century. And this last play, “Rubble Rubble,” which I've been developing for the past few years, starts in the West Bank in an Israeli settlement. And you find this family that I've been writing plays about -- which is a very far leftist socialist radical family -- you see that that family has split off, and there's like a right-wing side of the family that has become settlers. And the left-wing anti-Zionist member of their family travels to visit them, after they haven’t spoken in twenty years. MOTAZ: Whoa. DAN: And the family confronts each other over his huge chasm, where one person is like a Palestinian solidarity BDS supporter and the rest of the family are like... MOTAZ: Pro-Israel. DAN: They're like settlers! Like living on stolen land, even though, but they’re middle aged American Jews who in the sixties were like radical New Left, you know, people. I’m fascinated by how many American-Israeli Jews were like super far on the left in the United States and then became these horrible oppressors in Israel. It blows my mind that it's possible to make that transition within the course of one life. And so, and that's where the play starts, and um…and I've been developing it for a few years, I went to Israel-Palestine to research for the play, I spent two weeks with interfaith peace builders traveling all through the West Bank and meeting with different non violent Palestinian and Israeli activists. I spent a week interviewing settlers, which was extremely disturbing. Um, and then I’ve been developing this play, and it was gonna have its first public reading at the American Jewish Historical Society in Manhattan and, um, a couple weeks ago -- I guess now around a month ago -- we went to their offices for a meeting and everything was very positive, they were very excited to have us, the staff was very supportive of the work. And we heard that there was a right-wing smear campaign against the organization's new CEO. And we were told, “This is all happening but don't let it bother you. We might have to cancel that other thing, but we're not going to cancel your play, because we, we're really excited about it.” And literally the conversation we had was about raising the budget for our play. Eight hours later, I got an email saying that the play had been canceled. MOTAZ: What? Was there any explanation about it? DAN: Well, I knew that it was... The institution itself never sent me like a formal letter or anything, but I knew that it was because of this right-wing Zionist pressure campaign that they were being pressured to fire their new CEO, and in order to try to get rid of that critique, they were just going to get rid of us. And the staff of the American Jewish Historical Society was very supportive of me, and I don't see them as my enemies at all. It was the board of directors, or at least a small group from the board, met in the middle of the night and made this decision. And this is what happens all the time in Jewish organizations: the people actually doing work are willing to make brave choices, and the people who are funding that work are not willing to let anyone make those choices. MOTAZ: Yeah yeah yeah, this happened with the same thing almost with us. DAN: Yeah, at the Public, right? MOTAZ: Yeah yeah yeah, it's almost the same, I like, I don't know who’s stand with us or who is against us, but we had this question for Oskar, which is the Artistic Director of the Public Theater, and his answer was really diplomatic answer and I respect -- no Oskar, he’s really great guy and he was one of the supporters to bring this play over here, and the most important thing, he says, that's to bring “The Siege” for the New Yorker people and we did it. It’s not about the place. DAN: Well, that was interesting about Oskar Eustis and “The Siege,” is that it was supposed to be at the Public Theater, the board canceled that choice. But Oskar, who is the Artistic Director of the Public Theater, he had notes in the program for “The Siege” production at the Skirball Center. And I was like, this is so unusual that you open the program and you see notes from the director of the theatre that canceled the play! MOTAZ: Yeah yeah. But, I want to hear more about Dan play, man. DAN: Sure, yeah. MOTAZ: I would like to know what is the story? DAN: Well, I can tell you about the story of what happens in the play, but what I also want to say is that, after we were canceled, the New York theatre world became incredibly supportive of us. And people really came out of nowhere to offer support and offer help. We raised our budget that had been canceled from American Jewish Historical Society within three days. MOTAZ: Whoa. DAN: Yeah. And we were offered resources that we couldn't have ever imagined. And to me, that was a huge sign that the people who are trying to censor dissident voices around Israel-Palestine are going to fail in humiliation. Because our work is stronger than ever after having been canceled, because people are so angry about it. People who are, who don't really know very much about it, are angry about it. And there are left-wing Zionists in my life who don't agree with me, but who are so angry that the play was canceled -- and it’s put them in a situation where they are more open to my ideas, and more open to considering the ideas of the play. So, I mean -- and we’re going to do the reading of the play, it's going happen next year, the details aren't confirmed, but it's going to be bigger and more interesting and more spectacular than it would have been if it hadn’t been canceled in the first place. Which is interesting. The play itself -- it’s funny because the people who canceled it never read it. And it's weird, like if they read it I think they'd be like, “Oh, this is weird.” It's a weird play. The first act is like a very traditional living room drama in a family. So, there's the aunt and uncle, who are middle-aged formerly left-wing radical American Jews who live in a settlement. There's their radical nephew, who shares my politics but is not a sympathetic person. He’s kind of...nasty and annoying and neurotic. And he’s there with his partner who’s Colombian and has no context for any of this. So I really wanted there to be a character who doesn't really have any stake in the game, doesn't have any history with Israel-Palestine, just comes from another part of the world entirely, but who has...a personal history of violence. Because he grew up in a part of Colombia that experienced a lot of violence. Whereas, I think a lot of white American Jews, violence, revolution, all these ideas are abstract concepts, and we don't experience them in our real lives. So he's coming at -- that character, who in a way is the central character of the play -- is coming at things from a totally different context. And I don't want to give anything away, but by the end of the first act, things go horribly wrong, and the first act ends with an enormous disaster. And the second act begins, and it's a musical, and it takes place in Moscow in 1905. And it's the same family, but a century before, and the matriarch of the family is building bombs for the socialist revolution of 1905. MOTAZ: So it’s almost flashback? DAN: It’s like a flash -- it's like an ancestral flashback. MOTAZ: That’s interesting. DAN: So you see the ancestor of the same family, and she's like a socialist revolutionary. She's building a bomb, she wants to like blow up the Tsar. And...and the ideas of the first act are sort of filtered through the music of the second act, where you see her with her socialist comrades. And what I want to ask is: How did this family go from here to there? How did it get from one place to the other? And, and the other question that I'm really interested in asking is like: Once you learn that there's an enormous injustice around you, how far are you willing to go to stop it from happening? How much violence are you willing to accept in order to stop something? Which is a huge question, I think, for anti-Zionist Jews when it comes to Palestine, like how...what are we supposed to do, knowing this horrible thing is going on? It's a huge question within Palestinian society, obviously, like what are you willing to do to stop this from happening? And it’s been a huge question throughout Jewish political history, which is full of violent resistance to injustice, and we act like were so horrified by violence, but Jewish history is full of it. So, those are the questions that I'm dealing with, and I don't think that the play offers any straightforward answers. And that's the interesting thing about the play being canceled or censored, is that the play itself is about what happens when two sides of a Jewish family can't communicate, and shun each other. And that’s what’s happened with the play, that we were being shunned just like family members are being shunned. And when I was in Israel, researching the play, and I would tell people what the play was about -- you know, it's about a Jewish family that's separated over Israel, and the Israeli side doesn't talk to the American side -- and every single person I talked to was like, “Oh, that's just like my family. That's my family, that happened to us.” And I was like, oh, right. This is bad for everybody. This destroys families, this injustice is destroying everybody involved in it. MOTAZ: Yeah, I mean like, even if it’s happened, like something like, my grandparents, whatever it takes place, I will not do the same thing in a different place. DAN: Right? This is the big Jewish catastrophe of the twentieth century, that you take one of two decisions, right? You either, you take all the trauma and you say, “This will never happen to us again, and we will do anything to protect us.” Or you say, “This will never happen to anyone again.” MOTAZ: What, like, Jewish used to live in Yemen, Morocco, Egypt, Palestine, many Arab countries, there was normal to see like this Muslim, Christian and a Jewish neighbor and eh, like an atheist beside him, and all of them are living in the Arab world like normally, like -- let's be honest, even though the Arab history is not clear, like there is many bad things from the Arab history also like... But eh, we used to live like together, so the thing is not religion. I don’t believe it’s religion, it’s mentality. It’s... DAN: I was talking, I was having an argument in a restaurant a couple years ago with a Zionist Jew, and we were fighting really passionately. And someone, a stranger came up to our table and said, “Guys, stop fighting about this. It's an ancient struggle that's been going on thousands of years.” And we both looked at him, both of us agreed, we were like, “No, it isn't! This is new, this is in the past like less than 200 years that this has happened, come on.” We were like, “Go sit down. Finish your lunch, hon. Get out of our faces.” There's so many lies about it. But this is...I feel like this is the work, this is the cultural work of American Jewishness right now. We've been brought up with such a distorted understanding of the world. And it's gonna take so much cultural work to undo it all. MOTAZ: Yeah, and it's gonna make a lot of enemies at the same time. DAN: Oh yeah. But I think my situation proves that it's also gonna get…it's not gonna be completely a disaster. You know, everyone -- so many people warned me against making work like this. And yeah, I got canceled, but in the process, I have tremendously powerful friends now that I didn't make before. MOTAZ: Doesn't it make you stronger after they cancel it? DAN: Yeah, of course. Yeah. MOTAZ: Didn't it make you more like want to do it? DAN: Oh, yeah. MOTAZ: That's a good thing, then. Okay, what’s the next question? MAX: So, for both of you, why is culture your weapon of choice? MOTAZ: Woo hoo! Because eh… Dan, you go ahead. DAN: ‘Cause its more powerful! Like…violence only ever creates more violence. I think this, like, even when it's necessary, it ends up being true. Culture is the only human practice that can actually dig into the root of a trauma and try to undo it in the first place. Um, and this is why people are so afraid of culture, and in particular theatre. ‘Cause when there's a human being in front of you having an experience, it’s very difficult to ignore them. It's hard to ignore a play. And, and so many…especially, so many American Zionist Jews are under -- on an emotional level, understand that their perspective is impossible. ‘Cause if you ask most American Jews, “Do you believe that it is right for a country to privilege one ethno-religious group over others?” Most of them will say, “No, that’s wrong. That is a wrong thing.” And then you say, “Well, what about Israel?” and they'll go, “Uhhhhhh…” But the fundamental truth, the deeper truth is that none of us actually support this. It's, the the support for Israel is the more superficial belief. The deeper belief is that this is wrong. Good plays, good art, good visual art, good music, good anything about this will help strip away the sort of superficial attachment to the, to the story of Israel, and help people get to the deeper belief that supremacy is wrong. No matter who is supreme in any given situation, it will always be wrong. ILANA: Sorry, I just wanna um, in the conversation about Zionism, I’m wondering... DAN: Do you want me to define that? ILANA: Yeah, I’m wondering specifically if you think any form of Zionism involves supremacy and that kind of thing. DAN: You know, I identify as an anti-Zionist Jew, and a lot of people, a lot of people will say, “Oh, don't say that, because it’s icky, it makes us uncomfortable to say you're anti-Zionist. Because, 'cause what does that really mean.” And for me, if it was the early 1900s, maybe I would have identified as like a Cultural Zionist. But to me, the way the word Zionism functions in the world, it’s support for a Jewish state of Israel. And to me, that means that Zionism inherently requires one to believe that Jews should reign supreme in this land, and I think that that's an untenable option. MAX: I…I sort of wanna respond. DAN: You wanna get into it, Max? MAX: No, I don't -- no, I don’t wanna argue with you…that's not… I will confess that I am skeptical of people who call themselves anti-Zionists who are not Jewish and not Palestinian. I... DAN: Yeah yeah yeah, me too. I think that part of the, part of what it means to liberate Jews in the world, is to liberate us from our trauma, and to liberate us from that pain that…that distracts us from the reality of the world. And that requires our friends to help us get through that trauma, and to help us liberate ourselves from that trauma, and that requires non-Jewish people who oppose Zionism to make sure that we are emotionally capable of, um, of joining with them and being in community with them. And to me that's always like a challenge to my non-Jewish friends and comrades to be like, if we’re gonna do this together you need to understand that we’re…we just barely made it alive into this century, and a lot of us have like legitimate fears for our lives. I mean, we’re living in the United States where there's like a Nazi problem, right? Like our fear of violence is real and legitimate and um, when people say there's like no anti-semitism on the left in the United States, to me that's like so foolish. Like obviously, there's some anti-semitism in any part of the world, in any community. MOTAZ: Of course, of course…that's true. DAN: And when we pretend it doesn't exist, then we’re...I think we make so many other Jews feel unsafe joining us in this movement, because we're saying something that's obviously untrue and they don't trust us ‘cause it sounds like we’re lying to them. From my perspective, we need to say it: yeah, there's totally some anti-semitism on the left. And we need to deal with it, and our non-Jewish comrades need to deal with it, so that we can see that this is a safe place for us to be. MOTAZ: Nobody called you before, like you are anti-semitic after all the things you did? DAN: Oh yeah. MOTAZ: And you are Jewish. DAN: Oh yeah. Motaz, I need to tell you, I've gotten a lot of hate mail in my life and it's never as aggressive as other Jews. They’re the ones that tell me I should die. What they always say is, “You should go to Palestine, where they’d kill you.” They say this all the time, and I’m like, “I’ve been to Palestine, dude!” MOTAZ: So if some of the guys gonna hear this interview, Dan, you more than welcome in my house in Jenin. Nobody gonna kill you, you gonna love it. So come back to the first question? MAX: Yes, yes, finally... MOTAZ: Why cultural... Because I'm fed up. I have seen like many people got killed in this entire world since I was born. And see blood everywhere, why it’s need to be violent? Why that question? Why don't we turn the opposite question: why we have to be violent? Because it's like, we fed up, we are like, we are human. There is many people that think, like, “Oh, they was born like this.” No, they was not born like this. There is something happen to them. Like, if you watch there is a really important and good movie, it’s called “Arna’s Children,” Little kids, he talking about this story a lot, little kids. And they was dreaming about to be a Romeo of Palestine, them want to be Juliet, one of them he want to be Al Pacino. They wanna be actors. Suddenly, in a moment in 2002, you see those people got killed. And they became a freedom fighter before. Why? One of them his mother got killed by a sniper. One of them, after they bomb a school, he went to the school and he grabbed the body of a girl and she was almost alive, while he was running through the hospital, she died. So, his...of course he was gonna have a flip in his mind, and he gonna hold the gun and fight. So those people, they didn't like came from nothing. There is a reason always to do this. Even like I'm not into like guns or things, that's why I choose also art because I believe art is more stronger than a gun. And I don’t want to see any person on earth suffer. Like death is coming anyway, like you gonna die, but why we have to kill each other? Destroying, destroying. Like, I can make art which is strong, I can bring the messages, not just from my place, from all over the world and develop it to the stage. And eh… I think it's, let's make it, let's be cultural more. Let's let the art talk. And eh, we not gonna fake history, we not gonna fake stories, we gonna bring the story as it is. DAN: And this is why they’re so afraid of theatre. MOTAZ: Yeah! DAN: Because theatre shows the reasons why a person does something, and they don't wanna look at the reasons. MOTAZ: Man, I start to believe in this thing in 2012. I was going to the theatre in a taxi and there was checkpoint, and they stop me. ‘Cause I have no ID. I told him, like “I’m late for my theatre.” And he said, “Oh, you’re going to the Freedom Theatre.” He said like, “Come on man, they killed Juliano, they could kill you too.” And I said like “Why?” He said like, “Art will not change anything man. Why you need it?” And I said, “It's fine, for you it's nothing, but for me...” And he told me, “If you don't have your ID next time, you go to prison. And I promise you.” So since that time I just realize how much art is strong, and how much they afraid from art. MAX: Here’s Motaz in a scene from “Return to Palestine,” devised by graduates of the Freedom Theatre acting school. [Excerpt from "Return to Palestine," in Arabic] MAX: So, the work I do here in New York City is mostly with an organization called Theatre of the Oppressed NYC. MOTAZ: Yeah, I know. MAX: Where I work with a lot of different groups of people. Right now I’m working at Housing Works, which is an organization that um…I think this is the blurb from their website, “works to end the twin crises of HIV/AIDS and homelessness.” MOTAZ: Whoa. DAN: Easy. MAX: Yeah, right? I’m working with a group of folks from Housing Works on a play that they created about their experiences trying to keep and get affordable housing, with housing vouchers that they have because of their status. And… that’s just one example, I’ve worked on a lot of plays, and the way that sometimes I think about what those plays are meant to do, is is kind of in two areas: there’s the sort of, I mean, the way that I talk about it with my family, which is very much in the kind of like raising awareness camp, in the sense that people come to see these plays, they don’t know anything about tenant harassment in New York City and they learn about it. And then, really what it was designed to do by the folks who came up with this stuff in Brazil in the seventies, which is to build capacity in that community. Um, these theater tools are tools for people to work together to make change. I’m wondering if that resonates with you at all, and sort of -- what do you see your work in theater doing? DAN: Obviously I like plays that do all of these things at the same time. MOTAZ: Yeah. DAN: But, as a playwright, if you go into a project with too much of a vision of like what kind of responses you want from your audience -- an audience knows when you’re trying to manipulate them, and at the end of the day, an audience knows when something is authentic. So, being a playwright is about balancing your vision for what you want to happen in the room, and your relationship to your own imagination and your own impulses. MOTAZ: And the thing is like, if you don’t believe it, the actors will never believe it, then the audience will never believe it. DAN: Yeah, totally, and a lot of political theatre gets a bad rap, because I think a lot of political theatre is only thinking about, how can we make an impact with this audience? And it feels false. MOTAZ: I’m interested to know about, Dan, like -- normally, when you write, you give solution for the people? Or you give them a question to find the solution? DAN: I don’t give solutions, no. MOTAZ: You give a question. DAN: I give the questions. Yeah yeah yeah yeah. MOTAZ: Good, yeah. DAN: If I feel like I know concretely an answer to something, then I don’t need to write the play. I will just write an essay. [MUSIC: Cheese on Bread, “All Your Sisters”] MAX: Motaz had to leave, and I got to talk to Dan for a little while longer about the difference between boycott and censorship, and why he wants to start identifying as a “liberationist Jew.” If you’re not already subscribed, SUBSCRIBE to Unsettled on your podcatcher of choice -- because, in a couple weeks, you’ll get a bonus episode with the rest of our conversation. In the meantime, you can find Dan’s work at his website, danfishback.com, and follow Motaz on Instagram @motazmalhees, that’s M-O-T-A-Z-M-A-L-H-E-E-S. The song you’ve been hearing is "All Your Sisters" by Dan Fishback’s band, Cheese On Bread, from their forthcoming album "The One Who Wanted More,” coming out next year. You can find the song, a full transcript of the episode and other resources at our website, unsettledpod.com. Unsettled is produced by Emily Bell, Asaf Calderon, Yoshi Fields, Ilana Levinson, and me. This episode was edited by Ilana Levinson. Original music by Nat Rosenzweig. We recorded this episode in a studio for the first time -- shout out to Cast Sound Lab in Brooklyn, New York. Go to our website, unsettledpod.com, for more show information. We want to bring you more content in more different forms, and to make that happen, we need your support! So you can become a monthly sustainer at Patreon.com/unsettled. You can like Unsettled on Facebook, follow us on Twitter and Instagram, and subscribe on Apple Podcasts, Google Play, Stitcher, Overcast, or wherever you get your podcasts, to make sure you never miss an episode of Unsettled.
Culture is the only human practice that can actually dig into the root of a trauma and try to undo it in the first place. And this is why people are so afraid of culture, and in particular theatre. ‘Cause when there’s a human being in front of you having an experience, it’s very difficult to ignore them. It’s hard to ignore a play. — Dan Fishback Dan Fishback and Motaz Malhees both made waves in the New York theater scene this fall with plays about Palestine. Motaz performed with the Freedom Theatre of Jenin in "The Siege," at the NYU Skirball Center. Meanwhile, Dan's play "Rubble Rubble" was abruptly and controversially cancelled by the American Jewish Historical Society. In this joint interview, Dan and Motaz talk about their work, and explain why culture is their weapon of choice against the injustices of the occupation. This episode of Unsettled is hosted by Max Freedman. Original music by Nat Rosenzweig. Recorded at The 'cast Sound Lab in Brooklyn, New York on November 6, 2017. Edited for length and clarity by Ilana Levinson. Photo credit: Sammy Tunis Dan Fishback is a playwright, performer, musician, and director of the Helix Queer Performance Network. His musical “The Material World” was called one of the Top Ten Plays of 2012 by Time Out New York. His play “You Will Experience Silence” was called “sassier and more fun than 'Angels in America'” by the Village Voice. Also a performing songwriter, Fishback has released several albums and toured Europe and North America, both solo and with his band Cheese On Bread. Other theater works include “Waiting for Barbara” (New Museum, 2013), “thirtynothing” (Dixon Place, 2011) and “No Direction Homo” (P.S. 122, 2006). As director of the Helix Queer Performance Network, Fishback curates and organizes a range of festivals, workshops and public events, including the annual series, “La MaMa’s Squirts.” Fishback has received grants for his theater work from the Franklin Furnace Fund (2010) and the Six Points Fellowship for Emerging Jewish Artists (2007-2009). He has been a resident artist at Kelly Writers House at the University of Pennsylvania, the Hemispheric Institute at NYU, the Kimmel Harding Nelson Center, Yaddo, the MacDowell Colony, and BAX/Brooklyn Arts Exchange, where he has developed all of his theater work since 2010. Fishback is a proud member of the Jewish Voice for Peace Artist Council. He is currently developing two new musicals, “Rubble Rubble” and “Water Signs,” and will release a new album by Cheese On Bread in 2018. Motaz Malhees is a Palestinian actor born in 1992. He received his professional training in Stanislavsky, Brecht and Shakespeare at The Freedom Theatre in Jenin Refugee Camp (Palestine), and in Commedia dell’Arte at Theatre Hotel Courage in Amsterdam (Holland). Motaz has trained with internationally acclaimed directors such as Juliano Mer-Khamis and Nabil Al-Raee (The Freedom Theatre), Di Trevis (Royal Shakespeare Company), Thomas Ostermeier (Schaubühne Theatre), and Katrien van Beurden (Theatre Hotel Courage). His stage credits with The Freedom Theatre include: “Alice in Wonderland” (2011), “What Else – Sho Kman?” (2011), Pinter’s “The Caretaker” (2012), “Freaky Boy” (2012), “Courage, Ouda, Courage” (2013), “Suicide Note from Palestine” (2014), “Power/Poison” (2014), and most recently “The Siege” at the NYU Skirball Center. Motaz has also acted in films, including: “Think Out of the Box” (2014, dir. Mohammad Dasoqe), which screened in Palestine, Germany and Mexico; and “Past Tense Continuous” (2014, dir. Dima Hourani). As a versatile actor, Motaz has performed in multilingual plays as well as in scripted, devised, physical, epic and fantasy theatre. Motaz also produces and performs in short films about social issues in Palestine, which have received a wide following on social media platforms. Having grown up in Palestine, and experienced the economic and political hardships of life under occupation, Motaz has been actively interested in acting since he was nine years old. He lives through theatre, and believes in the potential of art to transform people’s ideas and lives. REFERENCES "Arna's Children" (dir. Juliano Mer-Khamis, 2004) "The Life and Death of Juliano Mer-Khamis" (Adam Shatz, London Review of Books, November 2013) "Center for Jewish History Chief Comes Under Fierce Attack By Right-Wingers" (Josh Nathan-Kazis, Forward, September 6, 2017) "Jewish Center Faces Backlash After Canceling Play Criticized as Anti-Israel" (Jennifer Schuessler, New York Times_, _October 11, 2017) Program note by Oskar Eustis for "The Siege" at NYU Skirball Center (October 2017) Indiegogo campaign for Dan Fishback's "Rubble Rubble" "Return to Palestine"(The Freedom Theatre, 2016) in Arabic without subtitles Theatre of the Oppressed NYC Housing Works "All Your Sisters" (Cheese On Bread, 2017) danfishback.com @motazmalhees thefreedomtheatre.org TRANSCRIPT DAN: So many people warned me against making work like this. And yeah, I got canceled, but in the process, I have tremendously powerful friends now that I didn't make before. MOTAZ: Doesn't it make you stronger after they cancel it? DAN: Yeah, of course. Yeah. MOTAZ: Didn't it make you more like want to do it? DAN: Oh, yeah. MOTAZ: That's a good thing, then. [MUSIC: Unsettled theme by Nat Rosenzweig] MAX: Welcome to Unsettled. My name is Max Freedman, I’m one of the producers of Unsettled and your host for today’s episode. Now when I’m not working on this podcast, I’m a theater artist, and I know how hard it can be to make a life in the theater and get your work out there. However hard you think it is, imagine you’re trying to tell stories about the occupied West Bank. Enter Dan Fishback and Motaz Malhees. Dan and Motaz both made waves in the New York theater scene this fall with plays about Palestine. Motaz was in New York performing with the Freedom Theatre of Jenin in “The Siege,” a play about the Israeli siege of the Church of the Nativity in Bethlehem, during the Second Intifada. Dan, on the other hand, made waves because of a play that didn’t happen, rather than one that did. His play, “Rubble Rubble,” was supposed to go up at the American Jewish Historical Society, but they cancelled it. I’ll let him tell you why -- and what happened next. Dan and Motaz didn’t know each other before, but I had the privilege to get them in the same room to talk about their work and as you’ll hear, they had a lot in common. In preparation for this interview, I dug through years of old journals and found my entry from the day I first met Motaz, when I was in Jenin, three summers ago. Really big and underlined a few times, I had written two words: CULTURAL RESISTANCE. So that’s our theme for today. Quick note: besides the three of us, at one point you’ll hear the voice of my co-producer Ilana Levinson. I think that’s all you need to know, so, let’s get started! MAX: Welcome to Unsettled. Uh, why don't you start by introducing yourselves? MOTAZ: Eh, first of all I am so happy to be here with you guys that's before I introduce myself. I am Motaz Malhees, so I am an actor from Palestine, I used to work with the Freedom Theatre since 2010. I do a lot of politics theatre but also the same time I do also for community, I do like for kids show. But I feel like, whatever needs, I give, like...it’s not important the type of theatre I do. But nowadays I'm freelance, and I work like with all theatres in Palestine, my country, because I don't want to be just involved with one place -- even that's I always say that the Freedom Theatre, that's my place and my home. DAN: I’m Dan Fishback, I’m a...I make performance and music and theatre in New York, I’ve been here since 2003 -- I don't know, what do you want to know? MAX: Where’d you grow up? DAN: Oh my gosh! I grew up in a pretty normal American Reform Jewish family, outside Washington, DC in Maryland. In a family that...was essentially a liberal Zionist family, although I don't think they would have necessary articulated themselves like that, they just imagine themselves being normal. And I heard growing up, “If only the Palestinians were nonviolent, then they would get what they want. Because they're asking for something reasonable, but it's because they're violent that things are problem....that that's the reason why there's a problem.” And like, the older people around me as I was growing up were always saying, “If only there was a Palestinian Gandhi” -- that was like the refrain, over and over again. And now I find myself 36 years old, going back to my communities and being like, “There’s this huge non-violent Palestinian movement! And it’s international and we can be part of it, it’s boycott, and blah blah blah.” And everyone’s like, “Oh no, no no, this makes us uncomfortable too.” I'm like, “This is what you were begging for my whole childhood! And now it’s here! Why aren’t you excited? Why aren't you as excited as I am?” That’s where I’m from. MOTAZ: That’s cool. DAN: And it’s an honor to be here with Motaz, whose performance in “The Siege” was absolutely amazing. MOTAZ: We not sure, but there is like people who really want to bring it back to the U.S. again, because it was a really successful show like for the Skirball Theatre, even like they almost sold out. MAX: Let me back you up a second, because, I want you to imagine that I have never heard of “The Siege,” have never heard of the Freedom Theatre. Can you tell me -- tell me what it was, tell me what it is. MOTAZ: “The Siege” it's a story about the invasion happened in 2002 in Palestine. There was like eh...invasion for the whole West Bank: in Jenin, in Nablus, all the cities. Like, one of them was Bethlehem, and in Bethlehem there was like a group of fighters, freedom fighters, who fight and defend back from their homeland. They have like many guns defending themselves, and they have in the other side -- the Israeli side -- there is tanks, Apache, Jeeps, all kind of guns you can imagine your life, heavy guns. And they were like around 45 fighters, 250, 245 civilian -- priests, nuns, children, women, and men, from both different religions -- who’s like stuck inside the Nativity Church for 39 days. With the like first five days they have food, after that they have no food. And they surrounded with around 60,000 soldiers from the Israeli army. They want, like, to finish it. So they, they have pressure, they don't wanna -- even the fighters, says khalas, it’s enough. Their people are suffering, their families are suffering outside because of that. So, they sent them like a paper, they have to write their names, the number of their IDs they have, and their signature. So, the fighters sign on it, and they know that's thirteen going to Europe and twenty-five are going to Gaza. They don't know even where they going. So, they sent them to exile the same day. DAN: When my friends and I were leaving the theatre, all we were talking about is, we were so curious about what their lives would be like after fifteen years of exile and we couldn’t wrap our minds around it. MOTAZ: I know one of them is personally, and he told me a lot about it. And it’s really important to bring this piece because of one reason: they didn't choose. Even they signed the paper that say they have to go to exile, but like they was under pressure, and they thought it's temporary and that they would return. And eh, I know how much they are really broken from inside. They never show this to people.But from inside, if you know them personally, they are really broken, and they just...all they want, just to see like at least their families. Some of them, they can’t. Their family, like they can't get the visa to go to visit them -- like, for example, the two guys, Rami Kamel, and Jihadi Jaara who living in Dublin, they haven't seen their families at all. One of them, like Jihadi he have a son that's his wife give birth like after one week he was sent to exile. He didn't even touch his son, he's fifteen years old, like...at least, like, okay, you don't want to send him back to Palestine. Let his family visit him! Like, this is the minimum of humanity. And eh...a really important point we have like always to say: those people was in their homeland, they was in their own city, and they fight back. They didn't went to...yeah, to Tel Aviv to fight, or to somewhere inside Israel, to fight the people over there. They was fighting the…defending themselves from the Israeli army. MAX: How did you get started with the Freedom Theatre? MOTAZ: Woo hoo! Since I was like, eh…fourteen I heard about it, or thirteen -- and I was dreaming about to be in there cause I’m, since like eight, nine, I start doing acting. It's like something I really love from inside, like I really really want to be an actor. Not because like I wanted a name. Because I can hold the stories, I can share stories for all over the world, I enjoy it, it's something beautiful and strong in the same time. So when I was sixteen, I heard about the hip-hop workshop, dance hip-hop workshop in the Freedom Theatre. So I went there and I apply for it, and I get involved with the workshop, and the last few days Juliano just came and he said, “We open a new class for theatre.” MAX: Juliano, who Motaz just mentioned, is Juliano Mer Khamis, who started what is today, the Freedom Theatre. Real quick, I want to tell you the remarkable story of the Freedom Theatre of Jenin. During the First Intifada, Juliano’s mother, a Jewish Israeli Communist named Arna Mer, came to Jenin, where she helped to establish housing and educational programs for children in the refugee camp there -- and eventually a children’s theatre called The Stone. Arna died of cancer in 1995, and during the Second Intifada, the Stone Theatre was destroyed. Arna’s son Juliano returned to Jenin for the first time since his mother’s death in the immediate aftermath of the Battle of Jenin, and made an incredible film called "Arna’s Children" -- Motaz will tell you more about this in a bit, but it’s on YouTube and I highly recommend it. It was after finishing this film that Juliano returned again to Jenin to found the Freedom Theatre. In 2011, Juliano was assassinated, but the Freedom Theatre has persisted. Alright -- back to Motaz. MOTAZ: So I get involved and I put myself in that place since 2010. And it’s been like around...now, now you could say like eight years almost. It is...hard and eh, good in the same time. It is, ‘cause you face emotion, a lot of different emotion. But I love it. It's like, it’s become my home now. I’m always there. Even if I have nothing, I go pass by drinking coffee there like, chill, see what's going on, if they need help or something, because I'm part of the family. MAX: Well we met because I went to visit the Freedom Theatre. And you were just hanging around and we sat there and talked for an hour. MOTAZ: Yeah yeah. MAX: Alright, so, Dan. DAN: Yeah. MAX: Tell me about your work and particularly tell me about “Rubble Rubble” and the genesis of that project. MOTAZ: I wanna hear about it. DAN: Well I've been working for the past decade on a trilogy of plays that sort of explore the inner life of the Jewish left in the United States over the past century. And this last play, “Rubble Rubble,” which I've been developing for the past few years, starts in the West Bank in an Israeli settlement. And you find this family that I've been writing plays about -- which is a very far leftist socialist radical family -- you see that that family has split off, and there's like a right-wing side of the family that has become settlers. And the left-wing anti-Zionist member of their family travels to visit them, after they haven’t spoken in twenty years. MOTAZ: Whoa. DAN: And the family confronts each other over his huge chasm, where one person is like a Palestinian solidarity BDS supporter and the rest of the family are like... MOTAZ: Pro-Israel. DAN: They're like settlers! Like living on stolen land, even though, but they’re middle aged American Jews who in the sixties were like radical New Left, you know, people. I’m fascinated by how many American-Israeli Jews were like super far on the left in the United States and then became these horrible oppressors in Israel. It blows my mind that it's possible to make that transition within the course of one life. And so, and that's where the play starts, and um…and I've been developing it for a few years, I went to Israel-Palestine to research for the play, I spent two weeks with interfaith peace builders traveling all through the West Bank and meeting with different non violent Palestinian and Israeli activists. I spent a week interviewing settlers, which was extremely disturbing. Um, and then I’ve been developing this play, and it was gonna have its first public reading at the American Jewish Historical Society in Manhattan and, um, a couple weeks ago -- I guess now around a month ago -- we went to their offices for a meeting and everything was very positive, they were very excited to have us, the staff was very supportive of the work. And we heard that there was a right-wing smear campaign against the organization's new CEO. And we were told, “This is all happening but don't let it bother you. We might have to cancel that other thing, but we're not going to cancel your play, because we, we're really excited about it.” And literally the conversation we had was about raising the budget for our play. Eight hours later, I got an email saying that the play had been canceled. MOTAZ: What? Was there any explanation about it? DAN: Well, I knew that it was... The institution itself never sent me like a formal letter or anything, but I knew that it was because of this right-wing Zionist pressure campaign that they were being pressured to fire their new CEO, and in order to try to get rid of that critique, they were just going to get rid of us. And the staff of the American Jewish Historical Society was very supportive of me, and I don't see them as my enemies at all. It was the board of directors, or at least a small group from the board, met in the middle of the night and made this decision. And this is what happens all the time in Jewish organizations: the people actually doing work are willing to make brave choices, and the people who are funding that work are not willing to let anyone make those choices. MOTAZ: Yeah yeah yeah, this happened with the same thing almost with us. DAN: Yeah, at the Public, right? MOTAZ: Yeah yeah yeah, it's almost the same, I like, I don't know who’s stand with us or who is against us, but we had this question for Oskar, which is the Artistic Director of the Public Theater, and his answer was really diplomatic answer and I respect -- no Oskar, he’s really great guy and he was one of the supporters to bring this play over here, and the most important thing, he says, that's to bring “The Siege” for the New Yorker people and we did it. It’s not about the place. DAN: Well, that was interesting about Oskar Eustis and “The Siege,” is that it was supposed to be at the Public Theater, the board canceled that choice. But Oskar, who is the Artistic Director of the Public Theater, he had notes in the program for “The Siege” production at the Skirball Center. And I was like, this is so unusual that you open the program and you see notes from the director of the theatre that canceled the play! MOTAZ: Yeah yeah. But, I want to hear more about Dan play, man. DAN: Sure, yeah. MOTAZ: I would like to know what is the story? DAN: Well, I can tell you about the story of what happens in the play, but what I also want to say is that, after we were canceled, the New York theatre world became incredibly supportive of us. And people really came out of nowhere to offer support and offer help. We raised our budget that had been canceled from American Jewish Historical Society within three days. MOTAZ: Whoa. DAN: Yeah. And we were offered resources that we couldn't have ever imagined. And to me, that was a huge sign that the people who are trying to censor dissident voices around Israel-Palestine are going to fail in humiliation. Because our work is stronger than ever after having been canceled, because people are so angry about it. People who are, who don't really know very much about it, are angry about it. And there are left-wing Zionists in my life who don't agree with me, but who are so angry that the play was canceled -- and it’s put them in a situation where they are more open to my ideas, and more open to considering the ideas of the play. So, I mean -- and we’re going to do the reading of the play, it's going happen next year, the details aren't confirmed, but it's going to be bigger and more interesting and more spectacular than it would have been if it hadn’t been canceled in the first place. Which is interesting. The play itself -- it’s funny because the people who canceled it never read it. And it's weird, like if they read it I think they'd be like, “Oh, this is weird.” It's a weird play. The first act is like a very traditional living room drama in a family. So, there's the aunt and uncle, who are middle-aged formerly left-wing radical American Jews who live in a settlement. There's their radical nephew, who shares my politics but is not a sympathetic person. He’s kind of...nasty and annoying and neurotic. And he’s there with his partner who’s Colombian and has no context for any of this. So I really wanted there to be a character who doesn't really have any stake in the game, doesn't have any history with Israel-Palestine, just comes from another part of the world entirely, but who has...a personal history of violence. Because he grew up in a part of Colombia that experienced a lot of violence. Whereas, I think a lot of white American Jews, violence, revolution, all these ideas are abstract concepts, and we don't experience them in our real lives. So he's coming at -- that character, who in a way is the central character of the play -- is coming at things from a totally different context. And I don't want to give anything away, but by the end of the first act, things go horribly wrong, and the first act ends with an enormous disaster. And the second act begins, and it's a musical, and it takes place in Moscow in 1905. And it's the same family, but a century before, and the matriarch of the family is building bombs for the socialist revolution of 1905. MOTAZ: So it’s almost flashback? DAN: It’s like a flash -- it's like an ancestral flashback. MOTAZ: That’s interesting. DAN: So you see the ancestor of the same family, and she's like a socialist revolutionary. She's building a bomb, she wants to like blow up the Tsar. And...and the ideas of the first act are sort of filtered through the music of the second act, where you see her with her socialist comrades. And what I want to ask is: How did this family go from here to there? How did it get from one place to the other? And, and the other question that I'm really interested in asking is like: Once you learn that there's an enormous injustice around you, how far are you willing to go to stop it from happening? How much violence are you willing to accept in order to stop something? Which is a huge question, I think, for anti-Zionist Jews when it comes to Palestine, like how...what are we supposed to do, knowing this horrible thing is going on? It's a huge question within Palestinian society, obviously, like what are you willing to do to stop this from happening? And it’s been a huge question throughout Jewish political history, which is full of violent resistance to injustice, and we act like were so horrified by violence, but Jewish history is full of it. So, those are the questions that I'm dealing with, and I don't think that the play offers any straightforward answers. And that's the interesting thing about the play being canceled or censored, is that the play itself is about what happens when two sides of a Jewish family can't communicate, and shun each other. And that’s what’s happened with the play, that we were being shunned just like family members are being shunned. And when I was in Israel, researching the play, and I would tell people what the play was about -- you know, it's about a Jewish family that's separated over Israel, and the Israeli side doesn't talk to the American side -- and every single person I talked to was like, “Oh, that's just like my family. That's my family, that happened to us.” And I was like, oh, right. This is bad for everybody. This destroys families, this injustice is destroying everybody involved in it. MOTAZ: Yeah, I mean like, even if it’s happened, like something like, my grandparents, whatever it takes place, I will not do the same thing in a different place. DAN: Right? This is the big Jewish catastrophe of the twentieth century, that you take one of two decisions, right? You either, you take all the trauma and you say, “This will never happen to us again, and we will do anything to protect us.” Or you say, “This will never happen to anyone again.” MOTAZ: What, like, Jewish used to live in Yemen, Morocco, Egypt, Palestine, many Arab countries, there was normal to see like this Muslim, Christian and a Jewish neighbor and eh, like an atheist beside him, and all of them are living in the Arab world like normally, like -- let's be honest, even though the Arab history is not clear, like there is many bad things from the Arab history also like... But eh, we used to live like together, so the thing is not religion. I don’t believe it’s religion, it’s mentality. It’s... DAN: I was talking, I was having an argument in a restaurant a couple years ago with a Zionist Jew, and we were fighting really passionately. And someone, a stranger came up to our table and said, “Guys, stop fighting about this. It's an ancient struggle that's been going on thousands of years.” And we both looked at him, both of us agreed, we were like, “No, it isn't! This is new, this is in the past like less than 200 years that this has happened, come on.” We were like, “Go sit down. Finish your lunch, hon. Get out of our faces.” There's so many lies about it. But this is...I feel like this is the work, this is the cultural work of American Jewishness right now. We've been brought up with such a distorted understanding of the world. And it's gonna take so much cultural work to undo it all. MOTAZ: Yeah, and it's gonna make a lot of enemies at the same time. DAN: Oh yeah. But I think my situation proves that it's also gonna get…it's not gonna be completely a disaster. You know, everyone -- so many people warned me against making work like this. And yeah, I got canceled, but in the process, I have tremendously powerful friends now that I didn't make before. MOTAZ: Doesn't it make you stronger after they cancel it? DAN: Yeah, of course. Yeah. MOTAZ: Didn't it make you more like want to do it? DAN: Oh, yeah. MOTAZ: That's a good thing, then. Okay, what’s the next question? MAX: So, for both of you, why is culture your weapon of choice? MOTAZ: Woo hoo! Because eh… Dan, you go ahead. DAN: ‘Cause its more powerful! Like…violence only ever creates more violence. I think this, like, even when it's necessary, it ends up being true. Culture is the only human practice that can actually dig into the root of a trauma and try to undo it in the first place. Um, and this is why people are so afraid of culture, and in particular theatre. ‘Cause when there's a human being in front of you having an experience, it’s very difficult to ignore them. It's hard to ignore a play. And, and so many…especially, so many American Zionist Jews are under -- on an emotional level, understand that their perspective is impossible. ‘Cause if you ask most American Jews, “Do you believe that it is right for a country to privilege one ethno-religious group over others?” Most of them will say, “No, that’s wrong. That is a wrong thing.” And then you say, “Well, what about Israel?” and they'll go, “Uhhhhhh…” But the fundamental truth, the deeper truth is that none of us actually support this. It's, the the support for Israel is the more superficial belief. The deeper belief is that this is wrong. Good plays, good art, good visual art, good music, good anything about this will help strip away the sort of superficial attachment to the, to the story of Israel, and help people get to the deeper belief that supremacy is wrong. No matter who is supreme in any given situation, it will always be wrong. ILANA: Sorry, I just wanna um, in the conversation about Zionism, I’m wondering... DAN: Do you want me to define that? ILANA: Yeah, I’m wondering specifically if you think any form of Zionism involves supremacy and that kind of thing. DAN: You know, I identify as an anti-Zionist Jew, and a lot of people, a lot of people will say, “Oh, don't say that, because it’s icky, it makes us uncomfortable to say you're anti-Zionist. Because, 'cause what does that really mean.” And for me, if it was the early 1900s, maybe I would have identified as like a Cultural Zionist. But to me, the way the word Zionism functions in the world, it’s support for a Jewish state of Israel. And to me, that means that Zionism inherently requires one to believe that Jews should reign supreme in this land, and I think that that's an untenable option. MAX: I…I sort of wanna respond. DAN: You wanna get into it, Max? MAX: No, I don't -- no, I don’t wanna argue with you…that's not… I will confess that I am skeptical of people who call themselves anti-Zionists who are not Jewish and not Palestinian. I... DAN: Yeah yeah yeah, me too. I think that part of the, part of what it means to liberate Jews in the world, is to liberate us from our trauma, and to liberate us from that pain that…that distracts us from the reality of the world. And that requires our friends to help us get through that trauma, and to help us liberate ourselves from that trauma, and that requires non-Jewish people who oppose Zionism to make sure that we are emotionally capable of, um, of joining with them and being in community with them. And to me that's always like a challenge to my non-Jewish friends and comrades to be like, if we’re gonna do this together you need to understand that we’re…we just barely made it alive into this century, and a lot of us have like legitimate fears for our lives. I mean, we’re living in the United States where there's like a Nazi problem, right? Like our fear of violence is real and legitimate and um, when people say there's like no anti-semitism on the left in the United States, to me that's like so foolish. Like obviously, there's some anti-semitism in any part of the world, in any community. MOTAZ: Of course, of course…that's true. DAN: And when we pretend it doesn't exist, then we’re...I think we make so many other Jews feel unsafe joining us in this movement, because we're saying something that's obviously untrue and they don't trust us ‘cause it sounds like we’re lying to them. From my perspective, we need to say it: yeah, there's totally some anti-semitism on the left. And we need to deal with it, and our non-Jewish comrades need to deal with it, so that we can see that this is a safe place for us to be. MOTAZ: Nobody called you before, like you are anti-semitic after all the things you did? DAN: Oh yeah. MOTAZ: And you are Jewish. DAN: Oh yeah. Motaz, I need to tell you, I've gotten a lot of hate mail in my life and it's never as aggressive as other Jews. They’re the ones that tell me I should die. What they always say is, “You should go to Palestine, where they’d kill you.” They say this all the time, and I’m like, “I’ve been to Palestine, dude!” MOTAZ: So if some of the guys gonna hear this interview, Dan, you more than welcome in my house in Jenin. Nobody gonna kill you, you gonna love it. So come back to the first question? MAX: Yes, yes, finally... MOTAZ: Why cultural... Because I'm fed up. I have seen like many people got killed in this entire world since I was born. And see blood everywhere, why it’s need to be violent? Why that question? Why don't we turn the opposite question: why we have to be violent? Because it's like, we fed up, we are like, we are human. There is many people that think, like, “Oh, they was born like this.” No, they was not born like this. There is something happen to them. Like, if you watch there is a really important and good movie, it’s called “Arna’s Children,” Little kids, he talking about this story a lot, little kids. And they was dreaming about to be a Romeo of Palestine, them want to be Juliet, one of them he want to be Al Pacino. They wanna be actors. Suddenly, in a moment in 2002, you see those people got killed. And they became a freedom fighter before. Why? One of them his mother got killed by a sniper. One of them, after they bomb a school, he went to the school and he grabbed the body of a girl and she was almost alive, while he was running through the hospital, she died. So, his...of course he was gonna have a flip in his mind, and he gonna hold the gun and fight. So those people, they didn't like came from nothing. There is a reason always to do this. Even like I'm not into like guns or things, that's why I choose also art because I believe art is more stronger than a gun. And I don’t want to see any person on earth suffer. Like death is coming anyway, like you gonna die, but why we have to kill each other? Destroying, destroying. Like, I can make art which is strong, I can bring the messages, not just from my place, from all over the world and develop it to the stage. And eh… I think it's, let's make it, let's be cultural more. Let's let the art talk. And eh, we not gonna fake history, we not gonna fake stories, we gonna bring the story as it is. DAN: And this is why they’re so afraid of theatre. MOTAZ: Yeah! DAN: Because theatre shows the reasons why a person does something, and they don't wanna look at the reasons. MOTAZ: Man, I start to believe in this thing in 2012. I was going to the theatre in a taxi and there was checkpoint, and they stop me. ‘Cause I have no ID. I told him, like “I’m late for my theatre.” And he said, “Oh, you’re going to the Freedom Theatre.” He said like, “Come on man, they killed Juliano, they could kill you too.” And I said like “Why?” He said like, “Art will not change anything man. Why you need it?” And I said, “It's fine, for you it's nothing, but for me...” And he told me, “If you don't have your ID next time, you go to prison. And I promise you.” So since that time I just realize how much art is strong, and how much they afraid from art. MAX: Here’s Motaz in a scene from “Return to Palestine,” devised by graduates of the Freedom Theatre acting school. [Excerpt from "Return to Palestine," in Arabic] MAX: So, the work I do here in New York City is mostly with an organization called Theatre of the Oppressed NYC. MOTAZ: Yeah, I know. MAX: Where I work with a lot of different groups of people. Right now I’m working at Housing Works, which is an organization that um…I think this is the blurb from their website, “works to end the twin crises of HIV/AIDS and homelessness.” MOTAZ: Whoa. DAN: Easy. MAX: Yeah, right? I’m working with a group of folks from Housing Works on a play that they created about their experiences trying to keep and get affordable housing, with housing vouchers that they have because of their status. And… that’s just one example, I’ve worked on a lot of plays, and the way that sometimes I think about what those plays are meant to do, is is kind of in two areas: there’s the sort of, I mean, the way that I talk about it with my family, which is very much in the kind of like raising awareness camp, in the sense that people come to see these plays, they don’t know anything about tenant harassment in New York City and they learn about it. And then, really what it was designed to do by the folks who came up with this stuff in Brazil in the seventies, which is to build capacity in that community. Um, these theater tools are tools for people to work together to make change. I’m wondering if that resonates with you at all, and sort of -- what do you see your work in theater doing? DAN: Obviously I like plays that do all of these things at the same time. MOTAZ: Yeah. DAN: But, as a playwright, if you go into a project with too much of a vision of like what kind of responses you want from your audience -- an audience knows when you’re trying to manipulate them, and at the end of the day, an audience knows when something is authentic. So, being a playwright is about balancing your vision for what you want to happen in the room, and your relationship to your own imagination and your own impulses. MOTAZ: And the thing is like, if you don’t believe it, the actors will never believe it, then the audience will never believe it. DAN: Yeah, totally, and a lot of political theatre gets a bad rap, because I think a lot of political theatre is only thinking about, how can we make an impact with this audience? And it feels false. MOTAZ: I’m interested to know about, Dan, like -- normally, when you write, you give solution for the people? Or you give them a question to find the solution? DAN: I don’t give solutions, no. MOTAZ: You give a question. DAN: I give the questions. Yeah yeah yeah yeah. MOTAZ: Good, yeah. DAN: If I feel like I know concretely an answer to something, then I don’t need to write the play. I will just write an essay. [MUSIC: Cheese on Bread, “All Your Sisters”] MAX: Motaz had to leave, and I got to talk to Dan for a little while longer about the difference between boycott and censorship, and why he wants to start identifying as a “liberationist Jew.” If you’re not already subscribed, SUBSCRIBE to Unsettled on your podcatcher of choice -- because, in a couple weeks, you’ll get a bonus episode with the rest of our conversation. In the meantime, you can find Dan’s work at his website, danfishback.com, and follow Motaz on Instagram @motazmalhees, that’s M-O-T-A-Z-M-A-L-H-E-E-S. The song you’ve been hearing is "All Your Sisters" by Dan Fishback’s band, Cheese On Bread, from their forthcoming album "The One Who Wanted More,” coming out next year. You can find the song, a full transcript of the episode and other resources at our website, unsettledpod.com. Unsettled is produced by Emily Bell, Asaf Calderon, Yoshi Fields, Ilana Levinson, and me. This episode was edited by Ilana Levinson. Original music by Nat Rosenzweig. We recorded this episode in a studio for the first time -- shout out to Cast Sound Lab in Brooklyn, New York. Go to our website, unsettledpod.com, for more show information. We want to bring you more content in more different forms, and to make that happen, we need your support! So you can become a monthly sustainer at Patreon.com/unsettled. You can like Unsettled on Facebook, follow us on Twitter and Instagram, and subscribe on Apple Podcasts, Google Play, Stitcher, Overcast, or wherever you get your podcasts, to make sure you never miss an episode of Unsettled.
In the 4th episode of art Work, we are privileged and excited to have Sarita Covington guest host in honor of Black History Month! Together with her guests, Ebony Noelle Golden and Paloma McGregor, the trio talk about art, resistance, and liberation. Are you just joining the party? Are you chasing the thing? What IS Liberation? This conversation will lead you through art-making, lessons in collectivity, visions of resistance... ultimately, to be FREE. Learn more about Sarita, Ebony, and Paloma below. Many thanks once again to Nova Mandarke for sharing his music. Sarita Covington is a multi-disciplinary artist/ activist from Harlem. She holds an MFA from the Yale School of Drama. She is co-founder of Company Cypher, an arts organization dedicated to transforming the conversation about race and skin tone prejudice by using theatre and hip-hop education to build community. She co-founded ACRE (Artists Co-Creating Real Equity), an organizing body that works closely with grassroots community organizers the People’s Institute for Survival and Beyond to provide Understanding & Undoing Racism/ Community Organizing Workshops for artists and cultural workers. She is also a collaborating artist with social impact organization B3W Performance Group, who are currently working on an international project called Forgiveness.rn rnHer work has received support from Lower Manhattan Cultural Council, Open Meadows Foundation, Puffin Foundation, Jerome Foundation. and BAX (Brooklyn Arts Exchange). Sarita has facilitated workshops for Fishkill Correctional Facility, Yale Schools of Divinity and Drama, Artspace’s City Wide Open Studios, NYC Public Schools, Philadelphia Charter School students, Danish High School students, Mexican youth in a Tijuana orphanage and the 59th Street Project.Website: www.saritacovington.comCypher: www.facebook.com/CompanyCypher Ebony Noelle Golden, native of Houston, Texas currently residing in the Bronx, serves as principal engagement strategist at Betty’s Daughter Arts Collaborative and the artistic director of Body Ecology Womanist Performance Project. BDAC is a cultural arts direct action group that works to inspire, instigate, and incite transformation, radical expressiveness, and progressive social change through community-designed, culturally-relevant, engagement initiatives, and creative projects. rnrnAs a strategist, Golden consults, co-creates, designs, implements, and evaluates impact-driven projects and initiatives that push for social transformation. As an artist-scholar, Golden stages site-specific rituals + live art productions that profoundly explore the complexities of freedom in the time of now. In 2016, she developed a seminar course, served as a lecturer of Womanist and Black Feminist performance art at The New School, and co-edited an anthology of experimental womanist writing published by Obsidian Journal of Literature and Arts. rnrnGolden is currently an Artist-in-Residence at the Hemispheric Institute of Performance and Politics at NYU where she is developing125th and Freedom, a performance art installation of ten choreopoetic rituals along 125th street between the Hudson and Harlem Rivers. The work explores home, migration, displacement, and the eradication of black space due to cultural, spiritual, and political gentrification.Website: www.bettysdaughterarts.com
In my estimation, Marlène has one of the coolest jobs in the entire national and perhaps even global landscape, of arts and culture. Really. She’s a powerhouse of incredible talent as actor, artist, creative worker, cultural advocate, producer, writer, mentor, and linguist. She earned a BA in Literature from Harvard; a MA in Comparative Literature with PhD coursework from Stanford; and an MFA in Creative Writing from New York University’s Department of Spanish and Portuguese. Marlène is also known as Fulana, for the project Fulana, a Latina video + Performance Collective. Visit their site, they’re amazing. Visit and learn about the Hemispheric Institute of Performance and Politics. Hemisphericinstitute.org. It’s also amazing. We're friends for over 30-years. During our conversation we talk life and dedicating a career to artistic expression and social justice.
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