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The work of the British theatre company Blast Theory explores intermedial dramaturgies that this thesis claims can be categorized as radical because they present a generative characteristic. Intermediality, understood here as the impact of analogue and digital technologies in theatrical performance, establishes complex relationships between physical and virtual spaces, structures that create a rich polyphony of multiple temporal orchestrations, and narratives that present a multiplicity of performative arrangements. Intermedial performance, as a performative and experiential event, encompasses a triad of performative interactions between performers, spectators and the media itself executed at and concentrated on the moment of the performance encounter. This research argues that this encounter displays a generative character – a moment at which all the attending performance variables come together in a constant process of performative re-activation thus generating the intermedial performance event. Within this descriptive parameter, this research claims that recent performance conceptualizations fail to account for the work of Blast Theory. Contemporary performance and liveness debates focus principally on the ontology of performance. So, notwithstanding their differences, performance theorists such as Lavender (2002), Fischer-Lichte (2008), and Schechner (2003), and presentness/presence theorists such as Phelan (1993) and Power (2008) all agree that performance is an ontological, ephemeral, and fleeting event. While there are many valid points in these diverse approaches, they only offer a partial account of the specificities of the work of Blast Theory and, by extent, the intermedial performance event. This thesis therefore relocates the terms of the debate on a constructivist epistemological basis. In this way, the thesis proposes that an intermedial performance event must be understood beyond the ontological approach by specifically interrogating the conditions of intelligibility; that is, its operative and intelligible architecture of attending elements and the participating subject. The key hypothesis shared is that in introducing a constructivist reading of epistemology, as described by Alfred Whitehead and Gilles Deleuze, a new account of intermediality in performance emerges as a radical dramaturgy, incorporating generative aspects, and with this, a unique type of intermedial performance subjectivity is enabled.

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When performances engage with their set design, they become more powerful, more intricate. The atmosphere gets woven into every element on the stage. The performance arts have the ability to surpass the conventional as they begin to mold with other disciplines, immersing the audience into a multi-faceted experience. Many performances today are conceptualized, rehearsed, and performed on "blank canvasses" - from one small wooden room with a mirror to one large wooden room with hundreds of new faces staring back. Imagine architecture created in this manner: without site as a constraint, without site as an inspiration. Our surroundings are essential in the design process, and when that is taken away, our designs become placeless, lacking grounded conviction. By implementing a stage design that will become the site for the artist's work, one challenges the artist by providing them with a set of rules they can abide by or dispute. This will in turn make their work stronger as their concept gets applied in various mentions. Architecture has the potential to become that site for performance. Artists constantly find inspiration in daily life: Paul Taylor choreographs from the pedestrian movement of the busy urban corridors; John Cage composes music from the ambient noise of an airport. Inspiration is everywhere, and can be particularly compelling when discovered in daily life. Just as the pedestrian can be conceived as the performer, architecture can be conceived as the stage. Once this is realized, one begins to question the role of the theater. Is the theater just a container for the stage? If the stage design is constantly being reconfigured, what if the architecture of the theater began to respond to this? By inverting the norm and placing the stage on the envelope of the building, one begins to fully experience the architecture as the stage and, in turn, the world as the theater. / 0 / SPK / specialcollections@tulane.edu

This thesis examines the political dimension of comedy in performance through a practice-as-research project incorporating elements of stand-up comedy, relational art, and participatory performance. In the wake of the depoliticisation of live performance comedy in Britain after the incorporation into the mainstream of the agit-prop driven Alternative comedy of the 1980s, I question whether stand-up in particular can have a political efficacy greater than raising awareness or representing a political struggle. Satirical comedy, comedy of Carnival, and more recently, comedies of ‘transgression,’ are held as paradigmatic of comedy’s generic political dimension, and contemporary discourse celebrates the comedian’s ability to negotiate lines of offense or taste. Opposing this view, I argue that this ‘Canivalesque logic’ is incompatible with the ideological conditions of global capitalism. A ‘radical democratic’ comedy necessitates a focus on the relational and affective dimensions of comedy performance. Following from this theoretical framework, this thesis progresses through three phases of experimental practice. I begin by interrogating and expanding my existing practice as a ‘circuit comedian.’ Next, audience-performer relationships become the site of interrogation, and I engage in two projects influenced by participatory performance and relational aesthetics. The third phase returns to stand-up comedy, coloured by my previous experiments. This project results in a model of comic performance as embodied formalist critique of ideology. The results of this project contributes to a way of reading comedy performance, as well as to discourse about the politics of theatre and performance. It is also provides an exegesis of comic techniques and a sustained analysis of my practice as a comedian and artist. Overall, this project intends to escape the false choice faced by the politically-minded comedian today: to paraphrase a well-known Marx Brothers joke, when given the choice between commenting on the world or changing it, we should answer: ‘Yes, please!’

Along with the live performance of Sissy!, the present document constitutes research centred on the figure of the ‘sissy,’ defined in relation to the effeminate homosexual. The practice-based study proposes ‘sissiography’ as an original concept, conceived of as a negotiation between the three elements of body, abuse and space. Bodily traits are investigated under the coin ‘negotiable markers’ to include mannerisms, behaviours and sartorial choices commonly regarded as characteristic of the sissy. Abuse is studied in reference to Butler’s notion of ‘words that wound’ as well as to incidents of hate crime in London. Thirdly, sissy space is analysed in relation to safe and hostile urban zones. The study concludes that the unifying principle at the heart of sissiography is the concept of failure. In examining the writing of sissiness, the thesis considers existing scholarship on sissies and positions itself against the diagnostic concept of so-called Gender Identity Disorder. The argument developed here is underpinned by autobiographical elements. Historical discourses of male effeminacy are presented to challenge the notion of fixity in perceptions of the sissy. While offering a written investigation of the concept of sissiography, the study also develops an analysis through the researcher’s body in a series of studio experimentations and live performances. Practice is the central instrument of the enquiry, facilitating the writing of new sissy discourses. A cyclical mode of research leads from practice to theory and back to practice. The sissiography is thereby shown to be a form of inscription on the body, a form of writing space, of writing movement, of reinscribing history, of describing possible sissy futures.

Through treatment of selected interventions and artworks, the thesis investigates relationships between cybernetics, conceptions of intelligence and artistic practice. The works in question are primarily the artist's own, documented in the thesis and a separate portfolio. Specifically, intelligence's downside, the controversial notion of stupidity, has been reappropriated as a means of considering the way artists intervene and how art, as a system, functions. The term ‘artificial stupidity' was invented in reaction to a particular construal of what Artificial Intelligence (AI) meant. The notion has been employed since, and the thesis discusses interpretations and uses of it. One meaning relates to an ability to become, or make oneself, ‘stupid' in order to facilitate discovery. In the conclusions, the arguments are extended to ‘art as a social system' (Niklas Luhmann), suggesting that it survives and reproduces through a wily kind of pretend idiocy combined with occasional acts of generosity to other systems. The research methodology is threefold. Firstly, unapologetically playful approaches, characteristic of the artistic process, were utilised to generate ideas. Thus, art becomes primary research; an equivalent to experimentation. Secondly conventional secondary research; the study of texts; was conducted alongside artistic production. Thirdly the works themselves are treated as raw materials to be discussed and written about as a means of developing arguments. Work was selected on the basis of the weight it carries within the author's practice (in terms of time, effort and resources devoted) and because of its relevance to the thesis themes i.e. contemporary and post-conceptual art, the science of feedback loops and critiquing intelligence and AI. The second chapter divides interventions and outputs into three categories. Firstly, the short looping films termed ‘simupoems', which have been a consistent feature of the practice, are given attention. Then live art, in which a professional clown was often employed, is considered. Lastly a series of interactions with the everyday technological landscape is discussed. One implication, in mapping out this trajectory, is that the clown's skills have been appropriated. ‘Artificial stupidity' permits parking contravention images to be mistaken for art photography, for beauty to be found in courier company point-of-delivery signatures and for the use of supermarket self-checkout machines, but to buy nothing. The nature of the writing in chapter 2 and appendix A (which was a precursor for the approach) is discursive. Works are reviewed and speculations made about the relationship with key themes. The activities of artists like Glenn Lygon, Sophie Calle, Samuel Beckett are drawn upon as well as contemporary groupings Common Culture (David Campbell and Mark Durden) and Hunt and Darton (Jenny Hunt and Holly Darton). Chapter 3 includes a more structured breakdown and taxonomy of methods. Art theories of relevance including the ideas of Niklas Luhmann already mentioned, John Roberts, Avital Ronell, Mikhail Bakhtin, Andrew Pickering and Claire Bishop are called upon throughout the thesis. Interrogation of the work raises certain ethical or political questions. If there are good reasons for the unacceptability of ‘stupid' when applied to other human beings, might it be reasonable to be disparaging about the apparent intellectual capacities of technologies, processes and systems? The period of PhD research provided an opportunity for the relationship between the artist's activities and the techo-industrial landscape to be articulated. The body of work and thesis constitutes a contribution to knowledge on two key fronts. Firstly, the art works themselves, though precedents exist, are original and have been endorsed as such by a wider community. Secondly the link between systems and engineering concepts, and performance-oriented artistic practice is an unusual one, and, as a result, it has been possible to draw conclusions which are pertinent to technological spheres, computational capitalism and systems thinking, as well as art.

Thesis (Ph. D.)--University of Texas at Austin, 2007. / Vita. Includes bibliographical references.

Public spaces can be manipulated by choreographers to create political identifications that last long beyond the ephemeral performance event. How public space is defined and utilized is intimately connected with a society's definition of who is to be included and the kind of political community to be fostered. Through an engagement with feminist and political geographic writings I argue that dance, as an art form that is dominated by women, can create meaningful public spaces where these women express political attitudes, assert claims to the public realm, and actively use it for their own purposes. Using qualitative methods, three choreographers are highlighted to investigate how they each use symbolism, the social narratives concerning each site, and the built environment to communicate with their audiences about gentrification, environmental protection, and restrictive social mores. This work asserts that the social value of art combined with the nonverbal communication powers of the body leads to a heightened awareness of the political voice of the women involved in these urban performances.

Thesis (Ph. D.)--University of Texas at Austin, 1999. / Vita. Includes bibliographical references (leaves 298-308). Available also in a digital version from Dissertation Abstracts.