Performance

April 26, 1976. San Francisco. Doug Hall and Jody Procter of T.R. Uthco, a San Francisco art/performance group, sat 60 feet above the pavement in chairs bolted to the masonry wall outside the east windows of the third floor of La Mamelle Gallery on 12th Street. They sat from 9:00 in the morning until 3:00 in the afternoon, and during this time They talked continuously. The two performers were clearly visible to spectators on the street below. The sounds of their amplified voices and video images from two nearby cameras were fed into the gallery space.

Danny Tisdale is a performance artist from New York City. His performances challenge prevailing ideas of race, assimilation, appropriation and success by offering passers-by the chance to racially change their appearance as a means to achieve greater financial success. The mimicry of museological practices of cataloguing and preservation, display and presentation provides one of a range of rhetorical frameworks upon which Danny Tisdale hangs his practice of social critique.

A classic example of feminist performance videos of the 1970s, which often incorporated autobiography, expansion of self through personae, and assertions of a new identity for women. In Nun and Deviant the performers come to happier terms with their identities both as women and as artists.

The artist uses wire to suspend a block of ice in a pit-like industrial space. He swings the ice block, which is lit by a similarly swinging light bulb on a separate pendulum.

“‘I will not make any more boring art,’ John Baldessari wrote over and over again in a work done in 1971. The impulse for the piece, he says, came from dissatisfaction with the ‘fallout of minimalism,’ but its implications are far greater. It is typical of Baldessari’s work, for not only is it extremely funny, but it is also a strategy, a set of conditions, a directive, a paradoxical statement, and a commentary on the art world with which it is involved. Like all his work to date, it addresses, on many complex levels, issues about art, language, games and the world at large.”

Rosler calls Domination and the Everyday, with its fragmented sounds, images, and crawling text, an artist-mother's This Is Your Life. Throughout this work, we hear—but do not see—a mother and small child at dinner and bedtime while a radio airs an interview with a gallerist about Californian art of the 1960s. The soundtrack moves into overdrive with feedback, a passing train, barking dogs, and a bedtime story. The visuals, all still images, are drawn from television, movies, advertising, and the family album.

“[This tape] gives a clear picture of the consistency of Jonas’s concerns. The performance was based upon the merging of two fairy tales — The Frog Prince told backward and The Boy Who Went Out To Learn Fear told forward. These two tales become intertwined into a single text whose transformations are effected through fragmentation, demonstrating a process “unhitched” from time, as free from the laws of physics as are the fairy-tale sources. “

Irreverent yet poignant, The Eternal Frame is a re-enactment of the assassination of John F. Kennedy as seen in the famous Zapruder film. This home movie was immediately confiscated by the FBI, yet found its way into the visual subconscious of the nation. The Eternal Frame concentrates on this event as a crucial site of fascination and repression in the American mindset.

"The intent of this work was to examine and demystify the notion of the presidency, particularly Kennedy, as image archetype...."

— Doug Hall, 1984 

Performance with with Tomoe Aihara.

In collaboration with Ben Greenwood.

In 2002, my troupe, La Pocha Nostra and I were invited to conduct a workshop at Columbia College in Chicago with 15 students and faculty from different departments. At the end of the two-week workshop, we created a large-scale performance-installation with the participants. Canadian video artist Liz Singer was invited to shoot the entire process, from the early workshop exercises, meant to connect students with their bodies and build a sense of community, up to opening night... In this documentary we reveal the working methods and radical pedagogy of La Pocha Nostra.