I Want to Be Ready: Improvised Dance as a Practice of Freedom

Index

37. Paul Kaiser, http://www.openendedgroup.com/index.php/publications/ older-essays/steps/. 38. Paul Kaiser, http://www.openendedgroup.com/index.php/publications/ older-essays/steps/. 39. B. T. Jones, interview, Mar. 20, 2002. 40. De Spain, “Dance and Technology,” 15. 41. De Spain, “Dance and Technology,” 11. 42. Foucault, History of Sexuality, Volume 2, 143. Fred Moten brought this moment in Foucault to my attention during my dissertation defense, noting that in some ways “one needed motion capture to ‹gure out what motion capture can’t capture.” 43. Ross, No Respect, 85. 44. Ross, No Respect, 85. 45. Barker, Tremulous Private Body, viii. 46. De Spain, “Dance and Technology,” 6. 47. Feldman, “Human Touch,” 224. 48. Marx, Capital: Volume I, 532. 49. Marx, Capital: Volume I, 526. 50. Feldman, “Human Touch,” 248. 51. Feldman, “Human Touch,” 244. 52. Feldman, “Human Touch,” 246. 53. Feldman, “Human Touch,” 246. 54. Feldman, “Human Touch,” 249. 55. Marta Braun, Picturing Time: The Work of Etienne-Jules Marey (1830–1904). University of Chicago Press, 1995, 14. 56. Braun, Picturing Time, 8–41. 57. Braun, Picturing Time, 41 58. Braun, Picturing Time, 81. 59. De Spain, “Digital Dance,” 21. 60. De Spain, “Digital Dance,” 21. 61. Croce, “Discussing the Undiscussable,” 718. 62. Paul Kaiser, http://www.openendedgroup.com/index.php/publications/ older-essays/steps/. 63. The quotes of Jones’s talking are from video documentation of The Breathing Show, July 20, 2000. 64. B. T. Jones, “Hopes and Doubts,” 1. 65. De Spain, “Digital Dance,” 20. 66. Baker, Turning South Again, 42–43. 67. Baker, Turning South Again, 89. 68. B. T. Jones and Gillespie, Last Night on Earth, 74. 69. Baker, Turning South Again, 43. 70. Gilroy, Against Race, 43. 71. Gilroy, Against Race, 43. 72. Gilroy, Against Race, 47. 160 notes to pages 122–37 73. B. T. Jones, interview, Mar. 20, 2002. 74. Lepecki, “The Body in Difference,” 13. Conclusion 1. Taylor, Paper Tangos, xvii. 2. Video documentation of The Breathing Show, Lincoln Center, July 20, 2000. 3. Ellison, Invisible Man, 59. This quote refers to Jim Trueblood, a character in Invisible Man, who states that he had to “move without moving” regarding the incestuous abuse of his daughter. He recounts the incident, explaining: “She’s cryin’, ‘Daddy, Daddy, oh Daddy,’ just like that. And all at once I remember the ole lady. She’s right beside us snorin’ and I can’t move ’cause I ‹ggers if I moved it would be a sin. And I ‹ggers too, that if I don’t move it maybe ain’t no sin, ’cause it happened when I was asleep—although maybe sometimes a man can look at a little ole pigtail gal and see him a whore–you’all know that? Anyway, I realizes that if I don’t move the ole lady will see me. I don’t want that to happen. That would be worse than sin. I’m whisperin’ to Matty Lou, tryin’ to keep her quiet and I’m ‹gurin’ how to git myself out of the ‹x I’m in without sinnin’. I almost chokes her. ‘But once a man gits hisself in a tight spot like that there ain’t much he can do. It ain’t up to him no longer. There I was, tryin’ to git away with all my might, yet having to move without movin’. I ›ew in but I had to walk out. I had to move without movin’.” Houston Baker refers to this scene as he develops his discussion of “tight places.” 4. Dixon, “Collaboration,” 9. 5. Dixon, “Collaboration, 9 (my emphasis). 6. Nehamas, Art of Living, 174. 7. Nehamas, Art of Living, 175. 8. Foucault, “Ethics of the Concern for Self,” 292. 9. Foucault, “Ethics of the Concern for Self,” 287. 10. Foucault, “Technologies of the Self,” 239. 11. See Foucault, “Technologies of the Self,” 238–42. 12. Foucault, “On the Genealogy of Ethics,” 261. This writing was the product of interviews and conversations that Paul Rabinow and Hubert Dreyfus conducted with Michel Foucault in Apr. 1983. 13. Nehamas, Art of Living, 178. 14. Foucault,”What Is Enlightenment?” 316. 15. Foucault, “Body of the Condemned,” 172–73. 16. For some, the question remains as to whether these practices—understood as technologies of the self—relate to politics in a meaningful way. To what extent can focus on the self, no matter how artful or full of care, affect a social world? Is it not a sel‹sh endeavor at odds...