Instinctive Gestures: An Interview of Alexandra Bachzetsis

text by Summer Bowie 

In utero, all of our body’s desires are met by the host body we inhabit. Upon our emergence into the world, we find ourselves still dependent on this body that we cannot yet distinguish as separate from our own. When we suckle our mother’s breast, a hormone called cholecystokinin is released into the intestine, which is responsible for satiety and sleepiness. Without it, we feel a novel, existential pain called hunger. And when its reserves are particularly low, our eyebrows turn red, our fists clench, and finally we discover our voice. Our bodies communicate their desires to our mothers as a mechanism of the survival instinct that we depend upon until we are capable of verbalizing them. This basic, primal lexicon that defies cultural distinctions is one aspect of Bachzetsis’ practice that I find most compelling. Conversely, her investigations into the gendered gaze, the performance of identity, and the appropriation of gesture give the work a fractalized complexity that exponentially opens new windows of inquiry into the kaleidoscope of human impulse.

SUMMER BOWIE You're both a visual and a movement artist. How did you know that both these mediums would be the basis of your career? 

ALEXANDRA BACHZETSIS I have been a dancer since I was a child. It was always my first passion. To respond with the body is super instinctive. It’s what you learn from childhood—even people who are not performing artists respond with their bodies. At the same time, I was starting to draw a lot. I studied visual arts in high school. But dance was always there simultaneously. 

BOWIE And you play a lot with different forms of movement that are not often viewed on the proscenium stage: folk dance, athletic movement, very pedestrian movement. Where did your training get started? 

BACHZETSIS I started with classical ballet at around four years old. I trained a lot in acrobatics, and I went to a physical theater school that was very circus focused. In the beginning, I wasn’t so sure how my career would evolve. But I felt like the contemporary dance field was more open for change than the contemporary circus field at that time. In contemporary dance, I could integrate different themes, physicalities, and body practices. My own practice has been equally situated in the visual art context and the theater context from the beginning. I focus on what the piece is about or where the research of the work leads to. I'm particularly obsessed with where movement comes from—which gestures are inherited versus those trained and learned. I was always interested in the legacies of the radical performance artists from the ’60s and ’70s, such as Yvonne Rainer, Yoko Ono, Trisha Brown, Valie Export, Carolee Schneemann, Simone Forti, Bruce Nauman, and Bob Fosse.

BOWIE Postmodernists like Yvonne Rainer and Simone Forti were so adamantly anti-virtuosic—yet you tend to incorporate both virtuosic and pedestrian movement so fluidly.

BACHZETSIS When I started professionally dancing in the mid-90s, most contemporary choreographers and performers worked around the idea of rejecting dance. It was all about thinking before you move. That slightly forced cerebral approach made me realize there were other modes of expression necessary to integrate into a dance practice. I wanted to free myself from the dominant mood of that time. I started to investigate more passionate or lustful journeys of adapting movement, being physical, or thinking of physicality in general. My first solo piece, entitled Perfect, was both an attempt at virtuosity and abandoning virtuosity at the same time. In this piece, I formulate a loop of excessive fitness routines borrowed from gestures belonging to the ballet vocabulary, the fitness studio routines, the kung fu practice, the disco dance floor, the catwalk, and the rehearsal studio. As I repeat each section, the movements evolve and transform slightly, almost an invisible accumulation of gestures and attitudes. In the rigor of things, transformation can take place. In 2001, for Perfect, I was looking at how the virtuosic could be combined with questions of emotionality and physical endurance. But I was also attempting to formulate a score for female empowerment, working through the blood-sweat-and-tears nature of show business and the construction of the perfected image of a body, toward a different, more daily gestured version of self.

BOWIE Your use of repetition, or accumulation, and the connection you draw between automatism and eroticism is really interesting. 

BACHZETSIS I always wonder why certain genres or types of dance are judged inferior. Why is ballet praised while pole dancing, or stripping, is considered vulgar? What I do is try to balance these disparate dance practices by appropriating them, studying them, training in them, repeating them infinitely, and making them my own. So, for instance, the erotic of stripping becomes very physical, almost acrobatic, while the grace of ballet loses its idea of sublime in the gradual deconstruction. 

BOWIE Right, these hierarchies are sort of arbitrary, but they don't come from the movements themselves. 

BACHZETSIS No, they come from the history of Western culture and judgmental Western society.

BOWIE I want to talk about the formation and expression of desire. You talk a lot about the way that our desires are a product of social conditioning. How do we know which aspects of our desires are unique to us as individuals, and which ones are a product of conditioning? 

BACHZETSIS Maybe it's interesting to think about motherhood—when you have to feed a child. We come into the world hungry. The biggest desire is to feed and to survive. At the same time, young children are eager to get in trouble and throw themselves out of windows (laughs). As a mother, you must constantly figure out how to save these humans from killing themselves. So, it's a paradoxical function you undergo as a woman: having your own agency and then having to be there for someone else. And I feel those questions are very much related to the primer of desire: how do I shape codependency and become something for somebody else to exist? My whole performance practice is like that. I can’t perform without an audience, and an audience will receive nothing without me. There is also this feeding on what you need in order to construct this idea of desire. For me, these impulses are instinctive. 

BOWIE You explore this a lot in the piece, Private: Wear a mask when you talk to me, which you did in 2015, before Covid. 

BACHZETSIS That piece I created in dialogue with Paul B. Preciado. We were asking questions about privacy and exposure, the appropriation of other bodies, and the performance of masculinity. It also went into how others see you—not the way you are, but the way they imagine you. The title is also related to intimacy: how can we truly be addressed, or address someone else, maybe not when being exactly oneself, but an idea of the self in the eyes of the other? 

BOWIE You work with a lot of popular music and costumes that harken popular archetypes, but then you establish a sort of individualized dialect with the movement. Would you say that this individualized flourish is our most honest expression of individuality?

BACHZETSIS Context is everything when it comes to the flourish. When something makes sense, it usually has to do with who is listening, who is watching, and who the dialogue partners are. These elements are in a certain dynamic with one and another. I don't feel we can think of ourselves as individuals with a singular pleasure—it's a singular pleasure rehearsed with another individual. 

BOWIE You've worked a lot with Paul B. Preciado. How was that relationship established?

BACHZETSIS Adam Szymczyk, the artistic director of documenta 14 invited Paul to curate the public programs for Athens and Kassel, and Paul was also assigned to me as research curator for the work I was developing for the exhibition in both cities. That’s when we started working on the diptych, Private: Wear a mask when you talk to me, and Private Song. Later, we continued the collaboration for Escape Act. For that piece, Paul offered me a poem as a score entitled Love is a Drone. He generated this poem in dialogue with an artificial intelligence. I used the poem, an excessive pornographic vocabulary culled from the internet, in alphabetic order, to create and rearrange pop songs and rap songs that we reformulated, staged, and performed during the performance. 

BOWIE Escape Act very interestingly addresses identity and the way that we can feel caged by our identities—particularly the way people project an identity onto us. Have you found that this is something you struggle with? Or is that something you feel confined by? 

BACHZETSIS I struggle with a permanent judgment and interpretation by other people of my persona and my background. Growing up with a mixed cultural background has been quite a strange journey of feeling othered because of your origins and looks, and feeling exposed as exotic fetish simultaneously. The fact of being a woman, identifying as such, being super feminine, but also at the same time very athletic and physical in a liberated manner that is conventionally reserved for men, triggers a lot of criticism, sexual patronizing phantasies, and jealous adoration in people.

There are all these conditions of entrapment that society puts on the body. Desire gets commodified in multiple ways. First, it’s the status, the looks and the attitude, then the talent and the knowledge, and finally the function and duty. As a woman who isn’t forever twenty-five, as an artist and as a mother, I do get a lot of irritating comments about my still existing physical practice and my intense stage choreographies. As if one represents a threat to society when enduring a physical practice. In my work, I formulate identity as a playground of possibilities for a different future. A possibility for freedom of expression, freedom of body, freedom to touch.

BOWIE Dorota Sajewska wrote about your work, saying, “The body becomes a physical archive of other bodies.” Do you think that muscle memory is an instinct that functions as a way of archiving that which is most ephemeral? 

BACHZETSIS Yvonne Rainer in her best-known dance, Trio A (1966), explores a simultaneous performance by three dancers that included a difficult series of circular and spiral movements. It was widely adapted and interpreted by other choreographers. Muscle memory, or physical memory, is crucial while dancing. It’s also very interesting how it conditions the movement patterns in relation to an architectural space and how architecture is perceived through the visiting or inhabiting body. Dance happens where bodies remember how to perform in space. If you revisit a space later, your body may not remember, but as soon as you put your body into the space, into the same conditions, and sometimes even the same angle, you immediately understand what it was. So, there is something like body memory for sure, which is intelligent and hidden; we don’t rationally understand it. These are interesting problems that are related to dance. When you train your whole life to remember steps or to remember how to evoke and affect emotion, or how to present a certain repetition of a theme, and those emotional landscapes are not forgotten—you carry them with you. 

BOWIE Can you talk a little bit about the contradiction between intuition and gesture as it was explored in your piece 2020: Obscene?

BACHZETSIS This piece works with explicit language, explicit gestures, explicit violence, explicit erotic tension and beauty, and exaggerated male and female roles. And it asks questions about archetypical behaviors, gestures, and patterns, which are recurring elements in the history of body. The performers in the piece do everything intuitively as themselves, working on specific characteristics as elements of language, not so much on construction of a particular character. It's this game of going in and out of characters that makes the performer intuitively feel what is needed and how much of what to offer. So, it's a very demanding score—you must physically and emotionally engage fully all the time; yet at the same time, you're never playing a role. 

BOWIE Working with those extremes, do you find that you need to establish boundaries, or safe words, with your actors when they work together? Or is there a certain level of trust established? 

BACHZETSIS We did not have safe words, but if people did not feel good about something, we talked about it. If people wanted to leave the project, they were free to do so. A lot of the current dogma of political correctness and having a safe space everywhere you go is a little bit problematic for freedom of artistic practice. Where can we still be physical, or ourselves, or work out tensions that are necessary regarding the expression of extreme states? From the beginning of the research, Dorota Sajewska, the dramaturge and I were very open and transparent with the performers. We told them we were interested in questions of violence and obscenity. As a performer, you need to be determined and know that this is the aim for the performance—that what you do on stage is performative in public, not private, yet you work with your own private access to questions of obscenity and violence. We also looked at obscenity in sculpture, painting and film—for instance in the work of Hans Bellmer, who created a mechanical doll in the shape of a girl, with ball joints in its limbs, as a substitute for the human body that he could use as model in photographs and drawings, performing it and living with it. This was a fascinating part of the research while looking for excessive body practices and how they have been represented. The dialogue on these sensitive topics is important through the experience of staging them, interpreting rather than canceling ideas beforehand. Humans are individuals and each of us has different types of boundaries. There isn’t a rule that works for all of us. It’s important to keep the conversation about taboos and rules open.

BOWIE Many folk dances are embedded with gendered social cues, like Hula, for example—the women are supposed to keep their feet together as a gesture of modesty and the men maintain a wide, powerful stance. On a more contemporary level, it’s not so prescriptive, but it’s there, and you play with this a lot. 

BACHZETSIS I was very fascinated with the research of a German artist and writer Marianne Wex. She was a feminist, social anthropologist of sort, and made an important publication called Lets Take Back Our Space (1979). It's an amazing anthology of photographs and comments on behavior and gestures in public space. Her intention was to undo the patriarchal structures by showing and presenting male gestures, like manspreading, which take up much more space than female gestures. I use the vocabulary she nailed down often in my work. For instance, what's classically in the male wardrobe and what's in the female wardrobe, and how can we create tension with one or the other? 

BOWIE That's very evident in the scene in Private: Wear a mask when you talk to me where you are in this skin-tight black latex dress with your high ponytail and dramatic makeup dancing to “This Is a Man’s World.” Both the costuming and opening movements are hyper-feminized in accordance with the male gaze. Then, you hike up your dress and start doing pushups, which is so masculine under the male gaze. 

BACHZETSIS When I perform, I focus on my own relationship with the gaze. What's my gaze on the body? What's the female, or the male gaze, and that of the audience watching me? There is often this reversed aggression, or a question of violence, in the construction of the gaze. When we see someone, what do we want to see in this person? What do we want to get out of the person? That's completely what I focus on. Why do we expose ourselves to be observed or create scores on social media for social exposure in a kind of of mental collective stripping?

BOWIE Your piece, An Ideal for Living asks questions about stealing and inventing gestures. Do you feel like you've ever stolen a gesture, or do you feel like you'll ever invent one? 

BACHZETSIS First ideas or gestures are difficult to trace back in the construction of body language. How are they produced or invented? What are your references or how do these references change as time goes by? I think this is a recurring theme: the analysis of the time you live in. And how do you establish a language that you work with—one that becomes your own language? I don’t have the pressure of having to invent something unique as much as I try to create a set of questions that allow for experimentation. There’s an emphasis on practice. I think appropriation is something that happens to all of us all the time. It can become a very political conversation, especially when it comes to cultural appropriation. At the same time, I think all performativity is an appropriation of something that exists, because how can you produce something new if you don’t appropriate what is there? It would mean the complete death of performance if appropriation wasn’t allowed. In order to work on the construction of a new language or different ideas of a future, the historical dimension must be explored first. It’s in evolving through what is established and through what we experience that we can become other.

BOWIE It’s difficult to know where the lines should be drawn in that regard. It often feels like we’re all just following each other's cues on what we find permissible? 

BACHZETSIS It’s important to figure out individual statements and individual language in the present era of political control and internalized habits of self-control. It’s crucial to explore ways of formulating some kind of personal freedom that transgresses collectivity. I feel like it’s necessary to look into particular situations, individual cases, specific questions of appropriation, and how these can become a language—a sensitive language, a common language, an outrageous language that can break walls.

BOWIE It also comes back to why we instinctively feel compelled to appropriate something. Why do we choose various gestures or archetypes to play with?

BACHZETSIS There is always this connecting of elements between differences, or between diverse forms of otherness. What makes people feel other, or why are they excluded because of being other? What's integrating otherness and what's excluding otherness? And I feel appropriation, per se, is not necessarily exclusive. It could also mean making people part of something, together. And at the same time, there is this question of where these elements start to work together or against each other. And that's why I think it's important to stay open there—to maintain a space for interpretation. 

Love & Action: An Interview Of Director Fiona Jane Burgess

interview by Lara Monro

Fiona Jane Burgess, UK-based film director specializing in music videos, commercials, documentaries and fashion films, owes much of her career success to experiencing a number of challenges. Burgess found herself having to rethink her career path at 28, a time when she was also facing the realities of motherhood and the breakup of her band, Woman’s Hour. Fortunately, her natural flare as a director, which she exercised when shooting her own music videos, determined her career segue into film direction. Since delving into the film industry, Burgess has worked on diverse campaigns that span music videos, personal projects, and working with the UK’s No.1 baby feeding brand, Tommee Tippee, as well as some of fashion’s most recognized names, including Gucci and Burberry. 

A proud feminist, Burgess is attracted to projects that empower women and provoke debate, amongst many other themes and subjects. COVID-19 highlighted the economic constraints faced by women in the workplace and their predicament of being expected to sacrifice their own economic viability to provide care at home. Burgess recently posted on Instagram around the need to empower working mothers. She spoke passionately to Autre about the response to her recent post, a new film she’s directed for Nowness X AGL, motherhood, and the collective power of sisterhood.  

LARA MONRO: It is great to be speaking with you full stop and also timely given the amazing response you have received to your recent Instagram post around women in the workplace and childcare. Did you expect this reaction? 

FIONA JANE BURGESS: My mind is blown! I am so humbled by the response. These conversations aren't new, we just so rarely have them openly. For this reason, Instagram can be a powerful platform as it provides the ability to have these sorts of debates, and most importantly, allows others to see them. The burden of childcare on anyone is mammoth. This is bringing to the forefront what it means to be a parent in the film industry, but also the workplace at large. It shows the evident gender inequality that exists and that women are expected to take on the burden of childcare. It is comforting to know what I am saying resonates with so many, but at the same time, deeply frustrating and saddening as so many women feel stuck and trapped. One message that really resonated touched on the creative industry, where for many it isn't just about a financial incentive, but it’s also driven by passion and creative need. When women are forced out of these roles, their mental health suffers as a consequence of not having a creative outlet. This can provoke feelings of guilt, that being a mother isn't good enough. I can fully associate myself with this. I am a mother, but am not first and foremost a mother. It is part of my makeup but it is not my whole, and anyone who wants to simply label me as a mother is missing the point. I have so many different needs. I don't need to just give and receive love from my children. When women become mothers their identity gets put on hold. I disagree with that. How we facilitate mothers in the workplace is an essential, ongoing, question as we work to achieve gender equality.

MONRO: You changed professions at 28, the same year you became a mother to twins and ended up leaving your music career. How did you make the jump into moving image? 

BURGESS: When you become a mother, your identity comes into question and everything is focused on the baby. I needed more of a purpose. I was left completely questioning everything after the band broke up as it was so important for me to have my work and role. Around this time a few people asked me to make music videos for them since I had for Woman’s Hour. It made sense for me to do it for the band as it saved money, but I never saw it as a profession! Then, I did it and the penny dropped! It was a really exciting time and everything fell into place. It wasn't easy though. I threw myself into the new industry, but felt so out of my depth. It is such a big industry and I had no connections. I felt alone again in it and all I had was a burning desire and a small seed of self belief—and a very supportive partner. I began my journey. I hadn't pitched before, Suddenly I was sent briefs to pitch on and had to write treatments, which I had also never done. It was a good learning curve but at the same time, after a few months of rejection, I stopped pitching. I realized that I didn't have a crew of people I trusted and wanted to work with. So, I decided to connect with creatives that I did want to work with. It evolved from there. I met a choreographer online and we self-funded a film together. I directed and edited it and this allowed me to get an idea of what my interests were and what I wanted! Personally, my experience of having children was a very traumatizing one, but it also released a crazy energy in me; a desire to have a voice and not shy away from who I am. I was much less willing to compromise on my own happiness. I think this really helped me get to where I wanted to be.

MONRO: You recently directed a short film for Nowness X AGL. It is set within the recognizable, brutalist structure of the Tate Modern and your overarching theme is centered around an anthology of feminist writings from the 1970s Women’s Liberation Movement. Can you tell me more about that?

BURGESS: Yes. The [Feminist] Manifesto was a seminal piece in the feminist movement and allowed women from all walks of life to discuss their own experiences of womanhood; both positive and negative, and what they felt needed to change to create gender equality. There are so many differences between women, to collectively call women one thing is wrong. We aren't first and foremost anything. I don't have sisters (I have 3 brothers!) but in a wider context the sisters I choose—who I am collectively connected to—it felt that the manifesto tied in beautifully with what I was trying to get across through the film.

MONRO: How would you say the film embraces sisterhood? 

BURGESS: When I was invited to be part of this it was apparent that my role was not only to facilitate the technical aspect, but also to create a crew and a collective of people who would also input. It felt like the perfect opportunity to call on my sisterhood and embrace the power of our collectivity. I am so often trying to empower and connect with other female creatives, so with this film I ran with that opportunity. I didn't want the theme to be surface level, but part of the process. 

MONRO: The singer & songwriter, Lapsley, created a voiceover specifically for the film; can you tell me how this collaboration came about? 

BURGESS: I am such a fan of hers. Her album was the soundtrack to my 2020. It includes a number of songs around her experiences of being a woman, so I knew she would be interested in the theme. I sent her the Gloria Steinem quote: “Any woman who chooses to behave like a full human being should be warned that the armies of the status quo will treat her as something of a dirty joke. She will need her sisterhood,” and she came back to me with a beautiful song and very powerful voiceover for the film:

“We run in cycles, chase the morning, pave the way like those before them. It's love and action and its gaining traction This beauty is beyond the surface. She reminds me of my purpose when I feel worthlessness. Its like good love, my sisterhood.”

MONRO: You worked with the choreographer Alex Green, referencing the work of 1970s postmodern choreographers Trisha Brown, Simone Forti and Yvonne Rainer. Can you say how you incorporated their approach to dance as a visual manifestation of stability and strength through focusing on the subtlety of physical support?

BURGESS: I am very inspired by choreographers from the 1970s. If I could go back to one time it would be 1970s New York! Trisha Brown, Simone Forti and Yvonne Rainer were all doing different things, but generally questioning traditional balletic gestures and adopting more everyday gestures. With Trisha Brown, I took a lot of inspiration from her Leaning Duet piece as I often think the simple ideas are the best. This is a great example of that. For me, her choreography pieces are visual manifestations of the simplicity of human support. I wanted to include the three female dancers as AGL was started by three women. And I also wanted to highlight the difficulty of holding a position for a long time, to signify stillness as a symbol for strength. I am interested in creating moments of connection between women that relies on physical balance and support; this idea that if they were to let go they would fall. I also wanted this to show physical manifestations of support structures, of invisible reliance on one another, and to show that—even without knowing—we sometimes rely on the work of others. I think that collective sisterhood is so integral to gender equality as we have a duty and responsibility to hold each other up. To push and challenge one another. In my mind, it's using bodies to embody cultural messages. Distribution of weight is quite difficult: getting the balance right is hard! The simplest things require a lot. Focus and harmony are dependent upon everybody who is involved; giving and receiving the weight, the burden and the responsibility. This is what drew me to this concept. 

MONRO: It seems you always bring a personal element to the films you work on. Your recent film for Jo Malone Hope Blooms, for example, shines a light on the charities supported by the brand (Thrive and St Mungo’s) and their horticultural therapy programmes for people who are homeless, or struggling with their mental health in some way. How do you decide on your projects? 

BURGESS: Every project is different and has varied requirements, but there has to be a personal and emotional connection. The Jo Malone piece, that was amazing, as on a personal level, I am open about having been in therapy for most of my adult life, and have benefited from being privileged enough to spend that time and energy on myself. I trained in Applied Theatre and worked in a number of community spaces; using art for social change. That is my background and I still host workshops in an adolescent psychiatric unit to support young people who are either in or out patients struggling with mental health issues. My work aims to have a positive interaction that communicates a positive experience.

MONRO: A number of your films have been shot in 16mm including High Snobiety X Gucci, Nowness X AGL and Hope Blooms for Jo Malone. What draws you to the medium? 

BURGESS: Whenever I can, I shoot on film. I would say I am leaning more and more towards just working with the medium. I am drawn to film’s imperfections, its risks, uncertainty, and spontaneity. Also, there is a tactility to the physical process that excites me. My uncle ran a photographic shop so everyone who needed film developed would go to Quick Snaps. When I was a teenager and learning about cameras—I got an SLR from him and I would take pictures of my friends/landscape—every Saturday I would drop off and pick up a roll of film. That physical exchange and process was special. Respecting the process and the time that goes into it, the physical labor—that is powerful. There is also an element of nostalgia. I will always have that connection to film as part of my history and love of cinema and photography: the physical imagery.