Performance

This project on family violence, spanned two years and several sites across the country, and involved wrecked cars in sculptural installations. The cars were reconfigured by women and children who suffered violence at the hands of loved ones. Linked to each other through common experience, women from a domestic violence shelter in Pittsburgh, a family violence program at Bedford Hills prison, children from shelters in Niagara Falls and Cleveland, teenage girls in Oakland, and politicians on Staten Island all collaborated in making the cars.

Treating the problem of anorexia nervosa from the parents' perspective, Rosler presents a mother and father speaking about the tragedy of their daughter's death as a result of dieting. The conversation turns toward the irony of self-starvation in a land of plenty and toward the international politics of food, where food aid is used as a negotiating tool. Confronting a serious issue, Rosler simultaneously sets into play the confessional form and the ghoulish staginess of talk show dramatics.

A newly re-mastered collection of 17 vignettes and performances to camera, produced during 1974-75. Some use props and sight gags to preposterous effect; others star Man Ray, lapping milk from a glass, stopping marbles and dropping balls. Many of the pieces feature off-screen dialogue, including a comparison of the differences between audio- and videotape, and video and film.

Contents:

Nocturne, 7:49

Stalking, 2:06

Audio Tape and Video Tape, 2:04

Dancing Tape, 5:27

A queer rewriting of the events surrounding the 1968 National Democratic Convention in Chicago from the point of view of French writer Jean Genet. Along the way Genet will meet, amongst others, Allen Ginsberg, William S. Burroughs, the Yippies, the Black Panther Party and the Chicago police force... Ultimately, the video is about the difficulty of aligning political and sexual desires.

Interrupting the nightly news in an act of guerrilla television, Gómez-Peña returns to the persona of a Chicano-Aztec veejay—"The Mexican who talks back, the illegal Mexican performance artist with state of the art technology"—to elaborate the complications of American identity. This post-NAFTA Cyber Aztec pirate commandeers the television signal from his underground "Vato bunker", where virtual reality meets Aztec ritual. Gómez-Peña embodies the doubly radical Chicano performance artist, delivering radical ideas through a radical form of entertainment.

Why Not A Sparrow is about a girl who enters a fairy tale land where the distinction between human and other animal species is blurred. In this kingdom, survival and extinction are on the tip of every birds’ tongue.

"An Eco-Fable about a girl, a rare bird, who experiences the pleasures and perils of another animal kingdom."

— Big Muddy Film Festival, 2002

The Look of Love: A Gothic Romance is an experimental video/audio collage in four acts. Performing in various guises, Suzie Silver embarks on a quest for the magnificence—and horror—of desire and pleasure. Her female characters are caught up in a cascade of subtle and spectacular cinematic images of sexual desire between women.

The second video of the installation Touch Parade, which as a whole explores “plastic love” or fetish culture and the assimilation of marginalized sexuality on the internet. In questioning what is an explicit and/or illicit image, fetishes found on YouTube that consist of banal gestures, are re-performed. Unlike other pornographic content, these videos evade censoring because they are not culturally recognized as representations of sexuality.

Drawing from Flaubert's The Temptation of Saint Anthony, his letters, travel journals, and biography, this video layers fantasy, sexual obsession, morbidity, Romanticism, and boredom alongside the ghostliness of empty hotel rooms, aural atmosphere, and an homage to surrealist and horror films.

Co-produced by the Wooster Group, and featuring Ron Vawter

Directed by Elizabeth LeCompte

“This melodrama, staged by me and produced with my students at the San Francisco Art Institute, follows the turbulent journey of an aspiring singer as she flees a frigid environment to heat up a tepid career. Hauling along her decrepit mom and an equally cadaverous aunt, our heroine falls prey to a variety of libido-inspired stresses and also has a tragic debut at a disco club populated by repressed, trailer trash and ousted meteorologists. It’s a fast moving trip from north to south with many odd detours for the viewer to relish.”

--George Kuchar

As two heavily made-up women take turns directing each other and submitting to each other's kisses and caresses, it becomes increasingly obvious that the camera is their main point of focus. Read against feminist film theory of the "male gaze", the action becomes a highly charged statement of the sexual politics of viewing and role-playing; and, as such, is a crucial text in the development of early feminist video.

Shot during an NLP (neuro-linguistic programming) seminar in Berlin, a group fluxuates between guided meditation and discussion on consciousness and self-acceptance. Neuro-linguistic programming is a set of techniques and beliefs that are used primarily towards personal development. NLP is based on the idea that mind, body, and language create an individual's perception of the world, and an individuals behaviors can be changed by "perceiving and feeling yourself". Rapport focuses on the staging of the self that takes place during this kind of group therapy.

The body as a percussive instrument.

Performers: Ellen Krueger & Monica Wilson

In this cooking demonstration/performance, Sobell wears a chicken carcass over her face while dressing (literally, in baby clothes) a chicken to be cooked for dinner. Cooing and breast feeding the chicken as she would an infant, Sobell brings two stereotypical female roles—that of care giver and that of cook—psychotically close, emphasizing the potential dark side of women’s intimate association with food in a way similar to Suzanne Lacy’s Learn Where the Meat Comes From.

In The Body Parlor, both man and sheep as combined sacrificial bodies become subjects of biological investigation. As symbols of ritual sacrifice, they are bodies that give of themselves. In discovering new forms of health-care (regenerative medicine) and tissue engineering (such as stem cell research), the body becomes sacrificial material for the greater purpose of a social good. The performers employ the material objects, either as products of or as extensions of the body as a way of exploring giving from one's self in sacrifice.

In this tape the Videofreex document an impromptu experimental art gathering in 1971, hosted by New York artist, Tosun Bayrak. Before entering the gathering, the Freex record their encounters with a police officer, passersby, and a member of Vegetarians for Ecological Action (an animals’ rights activist group) protesting the misuse of animals in performance art.

The fourth video of the installation Touch Parade, which as a whole explores “plastic love” or fetish culture and the assimilation of marginalized sexuality on the internet. In questioning what is an explicit and/or illicit image, fetishes found on YouTube that consist of banal gestures, are re-performed. Unlike other pornographic content, these videos evade censoring because they are not culturally recognized as representations of sexuality.

Rust was commissioned by the American Dance Festival and performed on chain-link fences hung vertically in the center of the stage. Performed nude in silence.

Stephen Varble (1946-1984) staged gender-confounding costume performances on the streets of 1970s Manhattan, and he became infamous for his anti-commercial disruptions of galleries, banks, and boutiques. In 1978, he retreated from this public work to focus on the making of an epic, unfinished piece of video art, Journey to the Sun, until his death in the first days of 1984. Lush, ribald, and unorthodox, the video mixed non-narrative costume performances with a surrealist fable of a messianic martyr, the Warbler.

In this video the artist states that a public work demonstrates what qualifies as art within his conception. Like Beached, it was also shot in a marshy area near the sea and in sequences separated by dissolves. One sees five different actions related to Broken Off. The artist breaks a tree branch, scrapes and kicks the ground with his foot, snaps a stick in two on a fence, scrapes a stone with his fingernail. At the end he pulls the line plug from the video, drawing attention to the mechanics of the medium.

In New Report, Wynne Greenwood and K8 Hardy are reporters at WKRH - the feminist news station that is "pregnant with information." As Henry Irigaray (Hardy) and Henry Stein-Acker-Hill (Greenwood), these two lesbian feminist artists stage reports on and with their friends, their social herstories, their nerves, and their bodies. It is urgently broadcast live to the newsroom and out to their studio audience.

This extraordinary performance carries a wealth of associative meanings in the sexual dynamics of privacy and power -- man and woman pitted against each other in a struggle for mental and physical control.

 "In Pryings, one of his earliest and least verbal tapes, the artist is seen trying to force open and gain entry into any and all of the orifices of a woman's face. His persistence outlasts the running time of the tape, as does the persistence of the woman under attack, who manages to persevere in her attempt to guard her metaphysical privacy."

Jonas intercuts scenes of the Nova Scotia countryside with images of a studio set-up reminiscent of a di Chirico painting. The soundtrack includes both music and spoken excerpts from a journal Jonas kept while travelling in Nova Scotia. I Want to Live in the Country ultimately deals with observation and fantasy, living in the country, and the stifling aspects of the city and one's art.

This title was in the original Castelli-Sonnabend video art collection.

Like all of Smith’s videotapes, Down in the Rec Room is based on a performance that finds Mike once again all dressed up with nowhere to go. Smith mimes along with a children’s “let’s play make believe” record, and then repeats the action—this time disco dancing along with Donny and Marie on the TV set. Down in the Rec Room continues Smith’s critique of American fantasy culture by depicting the sorry life of the average guy.

Using the first color video camera, the artist questions where the devil might be hiding, and then takes a nighttime swim.