Ground
Works

“Judaica: An Embodied Laboratory for Songwork” was a two-year research project that explored the construction of identity through the act of singing. The heart of the project was a six-month laboratory period in which the three of us worked closely together, on a full-time basis, as skilled performance practitioners investigating the cultural and epistemic potential of songs. In response to critical work in the humanities and social sciences calling for greater recognition of embodied knowledge and practice in emerging research paradigms, the Judaica project implemented a new type of laboratory, in which interactions of technique, identity, and place gave rise to new forms of knowledge. Drawing on critical theories of identity, as well as studies of laboratory research in the sciences, the project offers a model for the post-technoscientific laboratory as a “place of making” in which bodies, songs, actions, objects, and concepts come together in unexpected and generative ways. Among the key discoveries of the project was a new method for sustained, experimental, embodied practice, grounded in critical theories of gender and racial identity, as well as a new approach to the editing and co-authorship of video works generated through this process. These video materials are both data for cultural researchers and research outcomes in their own right.

"Forms of Freedom" was a two-year participatory research project that explored how Black and Indigenous creative collectives evolve to sustain themselves over time. To explore this question, we invited members of three collectives to assemble for visitation, reflection, skill, and idea exchange sessions over a nine-month period, and over Zoom, due to the global pandemic. These collectives were Saving Our Lives Hear Our Truths, Fire in Little Africa/The Space Program, and The Aadizookaan. Months later as the pandemic receded, we reassembled these collectives for a People's Sound Studio collaboration in New York City. The People’s Sound Studio was an opportunity to create together in person, practicing in public how we move, sound, organize, and collectivize in the now. Our assembly was held by care and familiarity among us as convenors and among our collaborators, sharing genuine desire to strengthen existing connections, deepen the love, and expand solidarities across new relations. We understood this assembly as a minor experiment in Black study (Harney & Moten, 2013), one that emphasized aesthetic performance. This exploration generated a shared archive of materials from participants and ourselves as artist-organizers: ritual performance scripts, sound compositions, conversation recordings, voice memos, video montages, in situ practices, photographs, and beadwork. We assembled these creations into an ensemble, an apparatus of movements suspended in time by digital space (www.formsoffreedom.com). This ensemble provides multivocal, incommensurable performances propelled from the initial research question.