Simone Forti with a lion cub at the Giardino - 麻省理工学院人工智能研究专业

Simone Forti with a lion cub at the Giardino
Zoologico di Roma, 1968.
Courtesy Simone Forti and The Box, 这.

Simone Forti Goes to the Zoo*

JULIA BRYAN-WILSON

In the photograph, a young woman in a short skirt and sandals sits on a
长椅. With her crooked elbow, she braces her handbag to her body, tucking
her large sketchpad into her armpit. She is petting a lion cub, and as she gazes
down to witness the small but extraordinary fact of her hand on its fur, the ani-
mal’s face turns towards the camera lens with closed eyes. This is dancer and
choreographer Simone Forti on one of her many visits to the zoo during the
brief time she lived in Rome in the late 1960s. Far from today’s “wildlife sanctu-
aries” where animals can ostensibly wander freely, as the photo of this uncaged
cub might suggest, the Giardino Zoologico di Roma offered a highly controlled
environment in which animals lived within tight enclosures; Forti was here
indulging in a staged, paid encounter, one that she characterized as “irre-
sistible.”1 Irresistible because she was consistently moved by the creatures she
drew and studied—moved as in stirred, or touched, as well as in shifted, 或者
altered. As I argue, her dance practice changed dramatically as a result of the
time she spent in Rome observing animal motions and interacting with other,
animate forms of art.

Petting a lion cub: irresistible, but still melancholy. Designed in part by
German collector and merchant Carl Hagenbeck and built in 1911, the Roman
zoo is an example of the turn-of-the-century “Hagenbeck revolution” in zoo
建筑学, which attempted to provide more naturalistic-appearing, open-air
surroundings that were landscaped with artificial rocks and featured moats
instead of bars, often creating tableaux of animals from different taxonomic

*
This article was made possible by the indefatigable Simone Forti, who talked with me,
danced for me, and pulled all manner of documents and photographs out of her dresser drawers for
我; thank you, Simone. I also thank Megan Metcalf for her assistance with piecing together Forti’s
timeline in Italy and other logistics, Mignon Nixon for her encouragement and insightful comments,
Carrie Lambert-Beatty for our ongoing and sustaining conversations on dance, and Mel Y. Chen for
generous intellectual companionship and for sparking so many of my thoughts about animals. This is a
revised and expanded version of an essay that appeared in the exhibition catalogue Simone Forti:
Thinking with the Body, curated by Sabine Breitwieser for the Museum der Moderne Salzburg (2014); 我
am grateful to Sabine for the invitation to write for this catalogue and for her support.
1.
人; unattributed quotes are from these conversations.

之间 2013 和 2015, I conducted several interviews with Forti by phone, 电子邮件, 并在

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OCTOBER

groups in close proximity.2 Despite offering a more aesthetically comforting
experience for the human viewer, such zoos still limited the animals to cramped,
fenced quarters. “One thing which obviously distinguishes animals in general
from other forms of life is a power they have of moving themselves from place to
地方,” observes James Gray in the opening sentence to his influential book How
Animals Move.3 Yet in zoos, this power of locomotion is severely constrained.
When in Rome, Forti gravitated not only to the abundant feral cats that roamed
its streets (she took a number of color photographs of them in her 1968 系列
Large Argentina, aka Rome Cats) but also to confined animals, and her motion
studies were frequently dedicated to understanding gestures of captivity.

***

在 1968, Forti moved to Italy from New York. It might be more precise to say
she moved back to Italy: She was born in Florence, but had left at a young age with
her Jewish family after Mussolini’s Fascist government passed crushing anti-
Semitic laws in 1938 that stripped Jews of their citizenship. She grew up in Los
安吉利斯, and studied with Ann Halprin in Northern California for four years, dur-
ing which time she learned new models of corporeal awareness, including ones
that embraced improvisation, encouraged openness to external sensation, and did
not demand the typically lithe, flexible dancing body (which she did not possess).
As Forti recalls of her time with Halprin, “As a base, we had the understanding
that dance is not a form which we learn. The attitude that it gave me is that my
body is mine.”4 Forti absorbed from Halprin an ideology of dance that sees it as a
state of mindfulness to be tapped into, rather than a discipline to be mastered.

Forti went from her time in California to an explosive career in New York.
After relocating in 1959, she took classes with both Martha Graham and Merce
坎宁安, but found them both too rigid in their adherence to technique, 也
unyielding about isolating elements of the body and demonstrating dancerly skill.
About her incompatibility with Graham’s approach, she recounted: “I could not
hold my stomach in. I would not hold my stomach in.”5 As one of the founders of
Minimalist dance who nonetheless followed her own trajectory, she promoted in her
work a range of bodies whose energy expenditures were transparent to the audi-
恩斯, in opposition to trained, specialized physiques performing expert moves while
concealing their exertions.6 Forti also studied with Robert Dunn and refined her

2.
As part of his wider production of imperial spectacle, Hagenbeck was also a pioneer of
exhibiting humans alongside animals; Eric Ames, Carl Hagenbeck’s Empire of Entertainments (Seattle:
University of Washington Press, 2009). By the 1930s, Hagenbeck’s “artificial reproductions” were
falling out of favor, and some zoos adopted more modernist styles. See for instance the celebration of
“a hygienic organic setting” in László Moholy-Nagy’s film The New Architecture and the London Zoo, 1936.
3.
4.
n.p. Translated by the artist.
5.
设计, 1974), p. 34.
For a discussion of the formative yet under-recognized role that Forti played in the develop-
6.
ment of Minimalism, see Virginia Spivey, “The Minimal Presence of Simone Forti,” Woman’s Art Journal
3, 不. 1 (Spring/Summer 2009), PP. 11–18.

James Gray, How Animals Move (剑桥: 剑桥大学出版社, 1953), p. 13.
Simone Forti, “Danze Costruzioni,” in Simone Forti, Galleria L’Attico (罗马: L’Attico, 1968),

Simone Forti, Handbook in Motion (Halifax: Press of the Nova Scotia College of Art and

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Simone Forti Goes to the Zoo

sense of chance operations and indeterminacy through a close consideration of
John Cage’s musical scores.

Seeking space to reflect and reinvent her practice after a decade of per-
forming and working in New York, Forti spent about a year in Rome in the late
1960s. Soon after arriving, she met the art dealer Fabio Sargentini, an advocate
of Arte Povera artists whose Galleria L’Attico became a crucial venue for experi-
mental work in Italy when it was founded in 1966.7 L’Attico was originally
housed, as its name suggests, in an attic, but later relocated to a more expansive
site in a garage; in both venues, whole-gallery gestures challenged definitions of
art that prioritized conventional media and discrete objects. Such gestures
included Sargentini turning his space into a functional gym, as he did in
Gimnastica mentale from 1968; one photograph captures Forti in motion—a
blurred figure in the foreground—as others clamber on equipment and strike
the punching bag dangling from the ceiling.

L’Att ico’s inaugural
show in 1966 featured an
installation called Il Mare by
Pino Pascali, and later the
gallery presented his frag-
mented biomorphic forms
made of canvas stretched
over wooden frames to
evoke animal shapes. 前
his untimely death in 1968
and just pr ior to Fort i’s
arrival, Pascali also exhibit-
ed his work Trap at L’Attico,
made of interlaced steel
wool and suggestive of a net
for large game (或者, as in an
installation shot that shows
the artist’s hands stretching
out through the sculpture’s
holes, a permeable container for the human body). As Luca Massimo Barbero has
written, in works like Trap Pascali is “no longer bringing nature into an art gallery,
但, on the contrary, he is emphasizing the synthetic and problematic nature of
industrial materials with regard to nature.”8 The tension between pristine manufac-
tured supplies and dirty or visceral form suggests a generative ambivalence about the

Fabio Sargentini. Ginnastica mentale at
L’Attico di piazza di Spagna, 罗马, with Forti in
foreground, 1968. Courtesy L’Attico Archives.

Luca Massimo Barbero and Francesca Pola, L’Attico di Fabio Sargentini, 1966–1978 (罗马:
7.
Museo d’Arte Contemporanea Roma, 2010); and Fabio Sargentini, Album 9/68–2/71 (罗马: L’Attico,
1971). According to Sargentini, he met Forti through Claudio Cintoli; email correspondence with the
作者, 行进 2014.
8.
Pola, L’Attico, p. 34.

Luca Massimo Barbero, “Rome: Borderlands, Fabio Sargentini’s L’Attico,” in Barbero and

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OCTOBER

construction of the so-called natural
世界, one shared by many others in
the loose confederation of artists that
came to be known as Arte Povera.

rejoinder

L’Attico was the location of
Eliseo Matt iacci’s Act ion wit h
Steamroller (1969), in which—in a
droll
to Abst ract
Expressionism—the art ist steam-
rolled a long pile of dirt on the
galler y floor, creat ing a t hick,
almost fecal smear ing of mud.
Sargent ini also commissioned a
number of site-specific works from
non-Italian artists, including Robert
Smithson’s Asphalt Rundown (1969),
an earthwork in which a dump truck
released asphalt down the side of a
quarry, a piece that foregrounded
masculine labor and modern tech-
nology’s ability to aggressively mark
and stain landscapes. Upon meeting
Forti and hearing about the inter-
media relationships between artists
and per former s in New York,
Sargentini realized that he wanted
to expand L’Attico “to become suit-
able not only for steady objects but
also for bodies, dancers, animals.”9
He invited Forti to use L’Attico as
her private studio space before it
opened to the public in the morn-
英格斯, and the choreographer spent
her time there making dances in
and among t he sculptures t he
gallery was showing—with their con-
front at ion of “poor” or humble
mater ials, industrial procedures,
and suggestive shapes—including
work by Pascali, Michelangelo
Pistoletto, and Mario Merz. 骗局 –
figuring mass-manufactured every-

9.
the author, 行进 2014.

Sargentini, correspondence with

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Top: Pino Pascali enclosed in his Trap,
L’Attico di piazza di Spagna, 罗马,
1968. Photograph by Andrea Taverna.
Courtesy L’Attico Archives.
Bottom: Eliseo Mattiacci. Action with
Steamroller, L’Attico di via Beccaria,
罗马. 1969. Photograph by Claudio
Abate. Courtesy L’Attico Archives.

Simone Forti Goes to the Zoo

day object s into organic forms, the Arte
Povera artists, according to Germano Celant,
the critic who named the emerging move-
蒙特, were undertaking “an experiment with
contingent existence.”10

By providing a platform for Fort i’s
dance research, L’Attico and its Arte Povera
exhibits functioned as a sharp yet productive
counterpoint to her own engagements with
questions of nature, confinement, and ani-
mality. For Forti, bodily gesture develops
from a matrix of improvisation and formal
作品. Because it is constituted within
and against cultural structures of “normal”
human movement, dance contests defini-
tions of the “natural”; she used her work in
Rome as a proving ground to test this pre-
sumption again and again. As Italian theorist
Giorgio Agamben states, “The division of life
into vegetal and relational, organic and ani-
马尔, animal and human . . . passes first of all
as a mobile border within living man, 和
without this caesura the very decision of what
is human and what is not would probably not be possible.”11 Charged divisions
between human and animal would come for Agamben, no less than for Forti, 到
have greater meaning as an occasion for remapping those boundaries.

Mario Merz. Che fare? Installation
看法, L’Attico di via Beccaria, 1969.
Courtesy L’Attico Archives.

***

Artists in Rome were forging their work and experimenting with different
types of exhibitions within the wider context of the protests that were rocking
意大利, and indeed much of the world, at this moment. The volatile political situa-
tion included the student occupation of universities in Turin, 罗马, and else-
where starting in 1967 and a militant worker-student solidarity that crossed class
lines and led to millions going on a general strike in 1969, during what is known
as Italy’s autunno caldo or “hot autumn.” L’Attico fomented new forms of art along-
side but not always in direct dialogue with this social turmoil. As Sargentini reflect-
编辑, “I saw the garage as a sort of aesthetic revolution running parallel to what was
going on in politics.”12 Though L’Attico’s political aims were not always explicit,

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10.
11.
p. 15.
12.
and Pola, L’Attico, p. 104.

Germano Celant, Arte Povera (纽约: 普雷格, 1969), p. 226.
Giorgio Agamben, The Open: Man and Animal (斯坦福大学: 斯坦福大学出版社, 2003),

Sargentini, quoted in Francesca Pola, “Spaces and Actions of Nimble Creativity,” in Barbero

OCTOBER

many felt that what happened in the
gallery to reframe art, 材料, 过程,
and audience had implicit, if not fully
elaborated, affinities with the demon-
strations in the streets. As with the larg-
是, inchoate formation of Arte Povera, 它是
radicalism was unevenly articulated.13

Forti landed at a specific moment
in Rome amidst these political erup-
t ions, one filled wit h tension and
承诺. She was at the center of conver-
sations regarding changing methods of
art ist ic labor that were emerging as
boundar ies bet ween media were dis –
解决了. Fluent in Italian, her first lan-
规格, Forti became a significant cultur-
al connector and was essential to the
int roduct ion of Amer ican Minimal
dance and avant-garde music to Italy.
Starting in the late 1960s, she helped
Sargentini coordinate events at L’Attico
featuring experimental music and dance
by American artists, and she continued
to visit Italy and organize gatherings
there after she returned to the United
St ates. In a ser ies of fest iv als t hat
stretched into the 1970s, the galler y
showed work by Trisha Brown, Philip Glass, Deborah Hay, Steve Paxton, Y vonne
Rainer, La Monte Young, and many others, forming a vibrant, collaborative art
scene enlivened by international traffic that blurred the lines between dance,
音乐, and sculpture.

Yvonne Rainer and Philip Glass at the
Music and Dance USA Festival,
L’Attico di via Beccaria, 1972.
Courtesy L’Attico Archives.

A series of photos show Forti in the midst of a performance from February
1969 at L’Attico, on a night billed as a group evening that also featured experi-
mental music and works by Steve Lacy and Carlo Colnaghi, entitled “Serata di
Violoncello . . . Saxofono . . . Batteria . . . Voce . . . Recita . . . Danza . . .” Forti is
seen performing amid objects in the gallery, such as a radiator, a ladder, 和一个
trombone, with a pile of dirt resting off to the side. Accustomed to improvising
with the things at hand, Forti worked with the objects preexisting in the space
and created a structure permissive enough that viewers felt free to walk across the
performance arena. The rather diffuse attention of some of the spectators sug-
gests that she was just one player in a multi-person configuration where several

13.
The anti-capitalist class politics—and later disavowals—of Celant in particular are explored
in Jacopo Galimberti, “A Third-Worldist Art? Germano Celant’s Invention of Arte Povera,” Art History 36
(四月 2013), PP. 418–41.

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Simone Forti Goes to the Zoo

performers might have been coexisting spatially but were involved in their own
行为. The materials in the space are the detritus from a disassembled piece by
Mario Merz—who had an exhibition at L’Attico that same month—and Forti
chose to engage with the remains of his artworks, reusing and activating some of
Merz’s elements to transform them from sculptures into dance elements.14

In other shots, she is seen enacting a dance as she participates in an
oblique bodily conversation with a pair of long, thin wooden rods, handling
them in a dynamic yet vernacular manner—crossing and uncrossing them, tap-
ping them on the ground as if she were dowsing, bending her knees to squat
向下, creating extensions of her own limbs as she uses the rods as levers or as
implements of perception. Measure the distance between Forti at work and
Mattiaci with his steamroller or Smithson and the dump truck. Here we have a
female body, vulnerable in the center of a space as she manipulates materials in
an intimate, hands-on manner.

Forti rejected simplistic equations connecting femininity with the organic;
the sticks she danced with were not tree branches but manufactured matter pur-
chased at a store. Her method in such dances, which responded site-specifically to
their environments, was one of gathering and discarding, annexing, gauging, 和
tool-finding: How will this serve me? What about this? Forti utilized materials that
were on display in her workspace at L’Attico, suggesting a relationship or, to be
more forceful, a partnership or duet with these Arte Povera components. In this

14.

Sargentini, e-mail correspondence with the author, 行进 2014.

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Forti. Performance at “Serata di violoncello . . . Saxofono
. . . Batteria . . . Voce . . . Recita . . . Danza . . . ,” L’Attico
di via Beccaria. 二月, 1969. Photo by Claudio
Abate. Courtesy Simone Forti and The Box, 这.

OCTOBER

片, she danced with Merz
by proxy as she danced with
his disassembled sculpture.
Fort i’s early collaborator
Robert Morris has been taken
as an oppositional figure for
many Arte Povera artists, 作为
they sought to counteract the
clean geometries of Morris’s
distinctly American brand of
Minimalism with more unruly,
artisanal, or “anti-technologi-
cal” forms, to use Benjamin
Buchloh’s phrase.15 Forti’s spe-
cial brand of inter-medial
工作, 然而, with its merg-
ing of structured motion and
pr imal sound, might have
found unusual resonance
among the Arte Povera artists,
as when Forti performed her
Throat Dance, a sonic, nonlin-
guistic vocalization based on
chanting as well as Dada the-
ater. Though the late 1960s
were marked by surges of anti-
American sentiment, Roman
audiences embraced Fort i’s
loosely Minimal performances;
Achille Bonito Oliva, reviewing
t he Danza Volo Musica
Dinamite festival sponsored by
L’Attico in 1969, praised Forti’s “effective transition of human energy” between
herself and the spectators.16

Forti. Performance with Steve Lacy at “Serata di vio-
loncello . . . ,” L’Attico di via Beccaria. 二月,
1969. Courtesy Simone Forti and The Box, 这.

Forti’s ephemeral, improvised conversation with Arte Povera components adds
another chapter to the story of Italian/American exchange in this moment; her self-
identification as an American was filtered through and complicated by the fact that
she was an exiled Italian.17 While Forti has by now been integrated into art-historical

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Benjamin H. D. Buchloh, “Forward,” in Arte Povera: Selections from the Sonnabend Collection

15.
(纽约: Miriam and Ira D. Wallach Art Gallery, 哥伦比亚大学, 2001), p. 7.
16.
p. 170.
17.
Vietnam to Fiat-nam: The Politics of Arte Povera,” October 124 (春天 2008), PP. 8–30.

Achille Bonito Oliva, “Primeval Breath, July 1969,” reprinted in Barbero and Pola, L’Attico,

For more on the anti-American impulses of Arte Povera, see Nicholas Cullinan, “From

Simone Forti Goes to the Zoo

accounts of postwar art, this aspect of her
过程, with its investigations of mass produc-
tion and its interaction with Arte Povera, 有
never been fully explored. Forti’s encounters
in Rome with new methods of movement and
materials became central to her procedures of
constructing dance, as she proposed models of
collaboration between animate subjects and
inanimate objects. These concerns about qual-
ities of animateness were also ignited by her
growing interest in animality.

***

While in Rome, Forti immersed herself
in observing animals at the zoo, using her
drawings of them walking, pivoting, rolling,
rocking, eating, and swaying as source mate-
rial for her own investigations about anato-
我的, ritual movement, gravitational forces,
and limberness. Her animal drawings, 和
their lively lines, show her attempt to tran-
scribe in graphite and ink the pliability of
animal bodies, to capture how the relation-
ships among their parts can fluidly change
with every gesture, sometimes making indi-
阳离子 (as in the circular arrow that traces
the “sinuous” flip of a sea lion) of their vec-
tors of activity. As the animals interacted
with each other and with their surroundings,
Forti would often scribble notes to herself,
describing the behaviors, 关系, 和
bodies she observed, and making marks such
as lines that curve around an ox’s torso to
indicate how breathing expands the animal’s
胸部. The durational and physical medium
of drawing was crucial to this project, as it
allowed her hand and arm to enact move-
ments similar to those she was recording
(she never considered using a camera for
these studies).

Forti writes, “I gradually became aware
that every time I went to the zoo, at some

Top: Forti. Throat Dance. Performance
看法, Danza Volo Musica Dinamite
Festival, L’Attico di via Beccaria, 七月
1969. Photograph by Claudio Abate.
Courtesy Simone Forti and The Box, 这.
Bottom: Forti. Sea Lions Slow Sinuous
Play (Animal Study). 1968. Courtesy
Simone Forti and The Box, 这.

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OCTOBER

point during the day, I would catch
sight of an animal doing a dance. 它
wouldn’t be the beaut y of move-
ment that would make me say that I
was watching dancing, but rather
the inner attitude of the animal. . . .
The sea lions were having great fun.
They were really doing movement
玩, which as far as I’m concerned
is one of the roots of dance.”18 So
import ant was this research that
Forti appropriated a postcard of sea
lions for the cover of a catalogue
produced by L’Attico in 1968. 这
promot ional postcard from t he
Roman zoo depicts several marine
mammals in their enclosure, 二
perched on a concrete island and
two in the aquamarine water, facing
the direction of the barred fence
visible on the right—and, presum-
干练地, the human spectators or zoo
employees there to watch or tend to
他们. (A different postcard was used
for the back of the catalogue, 作为
text printed there identifies the ani-
mals on the front as brown bears.)

Top: Forti. Breathing and Chewing Ox
(Animal Study). C. 1968–69. Courtesy
Simone Forti and The Box, 这.
Bottom: Cover to Simone Forti: Dance
Constructions, featuring appropriated zoo
postcard. 1968. Courtesy L’Attico Archives.

The catalogue documents an
event that was divided between two
nights; the first featured Minimalist
Dance Constructions that Forti origi-
nally performed at Yoko Ono’s New York loft in 1961 (and continues to perform),
including Slant Board—in which dancers traverse an inclined wooden plane using
knotted ropes and making free figurations with their bodies. In the L’Attico cata-
日志, both she and Sargentini are pictured performing Slant Board, though she often
trains others to execute her dances and oversees the performance in the manner
of a traditional choreographer. Participants performed Hangers, in which they were
suspended in U-shaped ropes that dangled from the ceiling, and she debuted a
work called Song, a superimposition of an Italian folk tune sung by the artist over
the Beatles song “The Fool on the Hill” as it played on a turntable. She also per-

18.
1984), p. 7.

Simone Forti, “Full Moves: Thoughts on Dance Behaviors,” Contact Quarterly 9, 不. 3 (落下

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Simone Forti Goes to the Zoo

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Forti. Slant Board. (1961) 1968,
L’Attico, 罗马, 意大利. Courtesy of
the artist and The Box, 这.

formed what has become one of her most well-known dances, Huddle.
Demonstrating Forti’s interest in transgressing the boundary between object and
主题, Huddle involves around five to eight performers clustering together with
their arms around each other’s shoulders, knitted together, as she describes it, “like
a small mountain.”19 During the performance, each dancer decides to detach from
the group and clambers over the others, scrambling over bent backs, then resumes
her place in the huddle.

Noting that “huddle” is both a verb and a noun, art historian Carrie Lambert-
Beatty compellingly argues that the piece occupies terrain “like a sculpture in a
gallery space” and encapsulates how Minimal dance emphasizes a “curious conver-

19.
(春天 1997), n.p.

Simone Forti, “Reflections on the Early Days,” Movement Research Performance Journal 14

OCTOBER

gence of actions and things.”20 It is a
convergence of animate and inani-
mate, a sculpture of many bodies
that is at once a mountain and a
beast. Huddle usually unfolds over
about ten minutes as various per-
former s organize and reorganize
他们自己, separating and recom-
bining. The work’s careful and
deliberate pace calls to mind a slow-
mot ion depict ion of teeming
insects, like swarming bees, a fulmi-
nating energy knot that has been
decelerated as if for the viewer to
inspect it. It is also a metaphor for
group relations and sociality, as it
literalizes interdependency while its
gesture of climbing over and across
other bodies also evokes instrumen-
t alit y, st abilit y despite change,
indifference, replacement, 和
conflict bet ween collect ivit y and
individuality.

On the second evening of her
1968 solo event at L’Attico, Forti
presented a select ion of newer
作品, including a piece based on
her animal studies. Sleepwalkers
(somet imes referred to as Zoo
Mantras) is a meditation on animal
comportment in several part s.21
Reproduced in her catalog is a brief
essay handwritten in Italian in which

Carrie Lambert-Beatty, “More or
20.
Less Minimal: Six Notes on Performance
and Visual Art in the 1960s,” in A Minimal
未来? Art as Object 1958–1968, 编辑. 安
Goldstein and Lisa Gabr ielle Mark (Los
安吉利斯: Museum of Contemporar y Art ,
2004), p. 105.
21.
Forti has a relaxed relationship to
titling; similar sequences of movement often
reappear under different names as they
evolve over the years.

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Forti. Huddle. (1961), 1968,
L’Attico, 罗马, 意大利. Courtesy
of the artist and The Box, 这.

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Simone Forti Goes to the Zoo

she explains, “Sleepwalkers is a return to the sensibility that I harvested when I was
studying with Ann Halprin; 那是, the immersion in the kinesthetic sense. A
return to movement as a means of enchantment, as in somersaulting down a hill,
as a polar bear. 实际上, the inspiration for this last piece I had while passing many
afternoons in the zoo here in Rome.”22 The shift in title is telling: What connects a
sleepwalker to a mantra? Both are indications of altered states, but as a sacred
utterance a mantra points to a realm of communication somewhat outside of nor-
mative language, one that, with rep-
etition, leads to greater insight. 但
who reiterates the “zoo mantra” to
achieve inner calm—the dancer, 或者
the animal?

This solo dance consist s of
Forti performing a series of repeti-
tive motions that are like discrete
grammatical units in her movement
vocabulary or “body syntax.” Such
units can be combined in various
ways to produce var ious effect s.
Each of t hese movement s t akes
place in a different spot in the per-
formance space. For one act ion,
Forti bends at the waist, “with my
lower back as a fulcrum,” swinging
her head in an arc while swaying
from side to side like a polar bear,
sometimes stopping at the top of an
arc to “try to smell the air.”23 As she
wr ites in her 1974 Handbook in
Motion, “It seems to me that when a
polar bear swings his head, he is in a
dance state. He is in a state of estab-
lishing measure, and of communion
wit h t he forces of which he is
part.”24 Other movement-units in
Sleepwalkers include trying to sleep
standing up like a flamingo, and rolling from one side of the space to another
slowly, like “seaweed caught in a surf.”25 Another action involved Forti’s balancing
in a plank position on her hands and toes, hopping periodically and then being

Forti. Sleepwalkers (aka Zoo
Mantras). Performance view,
Danza Volo Musica Dinamite
Festival, L’Attico di via Beccaria,
1969. Photograph by Claudio
Abate. Courtesy L’Attico Archives.

Forti, “Danze Costruzioni,” n.p.
Quoted in Patrick Steffen, “Forti on All Fours: A Talk with Simone Forti,” Contact Quarterly

22.
23.
Online Journal, 一月 9, 2012, https://community.contactquarterly.com/journal/view/onallfours.
24.
25.

Forti, Handbook, p. 119.
Forti in conversation with the author, 十一月 2013.

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OCTOBER

st ill again, alternat ing
between activity and inert-
ness.26 More than wild aban-
大学教师, these small, even mod-
est movements call to mind
play as well as entrapment
(as in seaweed “caught” by
t he waves); what is more,
they do not aim to be mimet-
我知道了, as if Forti were a conveyer
of straightforward informa-
tion about how animals or
seaweed “are.” Rather, 他们
evoke qualities of animate-
内斯, as Forti distills the bodi-
ly pleasures often found in
these motions as well as the
habitual behaviors developed
under duress.

Forti. Sleepwalkers (aka Zoo Mantras).
Performance view, Danza Volo Musica
Dinamite Festival, L’Attico di via Beccaria,
1969. Photograph by Claudio Abate.
Courtesy L’Attico Archives.

Regarding a movement in Sleepwalkers that was inspired by an elephant’s
walk, she writes, “I saw an elephant who had perfected a movement with which he
passed the time of day. It was a walking backwards and forwards, six or seven steps
each way, with at either end a slight kick which served to absorb the momentum
and to reverse the direction of travel of that great and finely balanced bulk.”27
With subtle shifts in gravity that ebb and flow as she walks first forward and then
后退, and a percussive kick that punctuates the end of the short journey and sig-
nals a change in direction, Forti illustrates how she is a serious student of gait.
Sleepwalkers does not present the elephant in a mythic and illusory “natural” state;
相当, Forti tunes in to its nervous habits. With her drawings and her dances, 她
not only explores exuberance and dance-play but also thematizes how animal
motions are structured, if not actively produced, by an environment of confine-
蒙特. She puts herself through the animal’s paces with full awareness of her own
human envelope; 那是, she appropriates its ritual of “passing the time of day”
not to perfect an imitation but to reframe and re-perceive the organization of her
own body. By segmenting and then repeating limited passages of movement, 为了
instance by isolating a few steps out of the elephant’s many other motions, 她
creates an almost musical sense of pause, 间隔, and tempo. The actions are not
necessarily strenuous in the sense of muscular exertion, but they require a highly
refined kinesthetic awareness and an acceptance of a routine that is interrupted
by hesitations and abrupt ends.

26.
27.
(波士顿: Houghton Mifflin, 1980), p. 79.

Forti performed a similar action in Robert Whitman’s theater piece American Moon (1960).
Simone Forti, “Animal Stories,” in Sally Banes, Terpsichore in Sneakers: Post-Modern Dance

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Simone Forti Goes to the Zoo

What is striking about Forti’s Sleepwalkers, a.k.a. Zoo Mantras, is that, unlike
other Minimal dancers such as Y vonne Rainer, she does not, in the main, take her
cues from the world of human work, such as the assembly line or the stylized regi-
mentations indebted to Taylorist factories, but rather from the verve, lability,
strain, and occasional joy of animals who develop their own patterns, patterns they
settle into and continually replicate within the fenced-in arena of a zoo.28 At the
同时, her dances around 1968 are also consonant with task-based movements
in that they are concerned with capitalist de-habituation and re-habituation, inso-
far as Taylorism reprograms workers’ movements in the service of greater produc-
tivity and zoos reprogram animals’ movements in the service of passive incarcera-
tion.29 And animals have been persistently recruited as instruments of labor, agrar-
ian and otherwise. Forti’s motions self-consciously capture modified actions and
adjusted, habitual movement; they simultaneously express the plasticity and pre-
dictability of an animal’s own “dance behavior.”30

实际上, Forti began performing her Zoo Mantras, with their exploration of
creaturely conduct, during a time when prominent philosophers and scientists bat-
tled publicly in heated debates about animal behavior and its applicability to human
“nature.” Austrian ethologist Konrad Lorenz’s On Aggression, which examined ani-
mals’ ritual actions that function to control destructive urges towards violence, 曾是
published in 1963 and translated into English in 1966.31 (Forti was familiar with
Lorenz and cited his work on deciphering birdsong in her own writings about ani-
mal patterning, as well as in her performance Jackdaw Songs.32) 此外, Jane
Goodall’s first primate studies from the Gombe, which controversially recorded not
only all manner of complex social relationships in chimps but also a far wider range
of aggressive activity than had previously been ascribed to them, appeared in print
在 1968.33 Punctuating her text with careful line drawings that depict the chimps
grooming, eating, resting, and engaging in what she called “maintenance activities”
and “locomotor play,” Goodall declares of such play, “The only goal was the actual
performance of the pattern itself.”34 Though her study was considered unrigorous
and unscientific by many, Goodall actively pursued a kind of critical anthropomor-

Forti uses this phrase in her article “Animate Dancing: A Practice in Dance Improvisation,”

28.
Lambert-Beatty elucidates how Rainer enacts a nuanced dialogue with task-based time and
the rationalizations of Taylor in her Being Watched: Yvonne Rainer and the 1960s (剑桥, 大量的。: 和
按, 2008).
29.
For one elaboration of behaviorist discourse within the arts, see Morse Peckham, Man’s Rage
for Chaos: 生物学, Behavior, and the Arts (纽约: Schocken Books, 1967). My gratitude goes to Alistair
Rider for his perceptive thoughts about habituation vis-à-vis Forti.
30.
Contact Quarterly 26, 不. 2 (Summer/Fall 2001), p. 35.
31.
Schoeler, 1963); translated as On Aggression (纽约: Harcourt, Brace, 和世界, 1966).
Forti, “Animate Dancing,” PP. 12–13. See also “The Workshop Process: Sabine Breitwieser in
32.
Conversation with Simone Forti,” Simone Forti: Thinking with the Body (Salzburg: Museum der Moderne,
2014), p. 31.
33.
(伦敦: Baillière, Tindall & Cassel, 1968).
34.

Konrad Lorenz, Das sogenannte Böse: zur Naturgeschichte der Aggression (维也纳: Borotha-

Jane van Lawick-Goodall, The Behavior of Free-Living Chimpanzees in the Gombe Stream Reserve

Goodall, p. 181.

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OCTOBER

phism to describe animal actions,
ascribing to the chimps emotions
such as jealousy or generosity. 所以,
也, did Forti, 写作: “Being a lit-
tle lonely in an unfamiliar city, 我
took to spending a lot of time at the
zoo. I found myself falling into a
state of passive identification with
the animals. You might say I was
anthropomorphizing.”35

The promise of anthropomor-
phism is that it will bridge the gap
in knowability and understanding
across species. Theories that animal
behav ior might shed light on
human problems have often been
condemned, 然而, as overly sim-
plistic by those skeptical of ascrib-
ing to animals intent and meaning,
as well as of essentializing urges that
tended to downplay the role of
polit ical and economic circum-
立场, and the unequal distribu-
tion of power, in modern human
生活. For thinkers such as Hannah
Arendt, recourse to “instinct” to explain the eruption of global violence in the 1960s
in particular was not the answer. Against Lorenz and his biological justification of
rage and aggression as “natural,” Arendt argues that “violence is neither beastly nor
irrational. . . . It is no doubt possible to create conditions under which men are
dehumanized—such as concentration camps, torture, famine—but this does not
mean that they become animal-like; and under such conditions, not rage and vio-
伦斯, but their conspicuous absence is the clearest sign of dehumanization.”36

Jane van Lawick-Goodall. Page with
illustration from The Behavior of
Free-Living Chimpanzees. 1968.

***

Though Forti was unique within the Minimal dance world for her animal
研究, she was participating in a much wider surge of interest in animals within
艺术, and in other realms of cultural production, in the late 1960s. 37 In retrospect, 它
is astonishing how many animals were marshaled into service at the time by artists,

Forti, Handbook, p. 91.
35.
Hannah Arendt, On Violence (纽约: Harcourt, Brace, Jovanovich, 1970), p. 63.
36.
37.
The animal as a central figure in modern Italian thought and writing is addressed in
Deborah Amberson and Elena Past, 编辑。, Thinking Italian Animals: Human and Posthuman in Modern
Italian Literature (纽约: 帕尔格雷夫·麦克米伦, 2014).

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Simone Forti Goes to the Zoo

in Rome and elsewhere.38 In 1965–
66, Richard Serra, for his first solo
exhibition, installed Animal Habitats,
Live and Stuffed at Galleria La Salita in
罗马, creating an environment fea-
turing taxidermied and living rabbits,
hens, 海龟, and quail. Pascali’s early
metaphoric critters gave way to many
works involving live animals that were
shown at L’Attico around the time
Forti was using the gallery as her stu-
dio space—though she was not always
in Rome to witness them—including
the most well-known example, Jannis
Kounellis’s 1969 installation Untitled
(12 Horses), which consisted of a
dozen horses tethered around the
periphery of the gallery like cars in a
showroom. (Kounellis also made
work at L’Attico that utilized live
birds.) L’Att ico hosted Mimmo
Germana’s caged owls; Vettor Pisani’s
turt les bear ing weight s on their
背; and Gino de Dominicis’s living
diorama of the twelve zodiac signs,
including fish, a ram, a goat, 和一个
狮子 (all three works, 1970). The fact
that the artists were able to procure
such a range of live animals for their
work point s to a steady trade in
which animals both domesticated
and undomesticated could be insert-
ed into spaces where they are not
usually found.

In the latter half of the twenti-
eth century, many artists deployed
animals in their work for a range of
affective and formal effects, 包括-
ing Joseph Beuys, VALIE EXPORT,
and Robert
Ana Mendiet a,

38.
在 1969, 例如, Betty Parsons
Gallery in New York organized a group show
called “The World of the Zoo.”

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Top: Fabio Sargentini watching Jannis
Kounellis’s horses entering L’Attico di via
Beccaria, 1969. Photograph by Claudio
Abate. Courtesy L’Attico Archives.
Bottom: Gino di Dominicis. Zodiac. 1970,
L’Attico, 罗马. Photograph by Claudio
Abate. Courtesy L’Attico Archive.

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OCTOBER

Rauschenberg.39 Animals are a pervasive focus of interest throughout the history
of art; 的确, Deleuze and Guattari have commented that “art is continually
haunted by the animal.”40 Although the appearance of animals cannot be general-
ized across the work of such diverse artists, their inclusion in gallery spaces in the
late 1960s had the potential to register as politically inflected, for it was at this
moment that animal rights as a concern for the state were emerging both in the
我们. and in Europe. In the U.S., the Animal Welfare Act was signed into law in
1966, spurred in part by an art icle about animal exper iment at ion, t it led
“Concentration Camps for Dogs,” published that year in Life magazine.41 Life’s lan-
guage of “concentration camps,” with its resonance with the Holocaust, made an
明确的, if sensationalized, parallel between the genocide of Jews (和别的)
and ongoing abuses of animals. The European Convention for the Protection of
Animals during International Transport was signed in 1968, declaring that “every
person has a moral obligation to respect all animals and to have due considera-
tion for their capacity for suffering.” For a Jewish artist like Forti, the language of
the Life article would have been particularly fraught. Agamben’s work on animal-
化, 也, puts pressure on the figure of the racialized other, particularly what
he calls the “Jew, that is the non-man produced within the man.”42 If, 在下面
Fascism, the basic humanity of Jewish people was denied, Forti’s refiguration of
(presumably degraded) animal actions as a resource affirmed such animals’ fun-
damental self-possession. Working far outside the classically codified physical for-
mations of, 说, ballet, Forti’s dances, with their intentional “inhumanity,” conjure
a whole host of non-normative bodies—for instance, those that are disabled—that
were also despised under Fascism.

Animals in art are often cast in a positive light, as a source of primitive energy
unfettered by human sociality or as a stand-in for uninhibited freedom. They can
还, 然而, be shadowed by negative connotations, serving to represent that
which is outside dignity and beneath the realm of rights, or to encapsulate a natural
order now destroyed, memorialized in a state of perpetual loss. Forti’s consideration
of animals was far from simplistic, but it was partly tinged with grief. She felt enor-
mous tenderness and empathy for the creatures she witnessed in zoos, and while in
Italy she turned with special attention to their anxious behaviors. In one moment of
Sleepwalkers, she hangs her head low, bending over at the waist with her hands touch-
ing the ground, rhythmically rocking side to side, in a gesture that indicates both
frenzy and collapse. As she has written, “There was a time when my improvising was
anchored in observations of animals, mainly in zoos. And what finally stopped me

39.
For a wide overview, see Petra Lange-Berndt, Animal Art: Präparierte Tiere in der Kunst 1850–
2000 (慕尼黑: Verlag Silke Schreiber, 2009). See also Steve Baker, The Postmodern Animal (伦敦:
Reakt ion Books, 2000); and Ron Broglio, Surface Encounters: Thinking with Animals and Art
(明尼阿波利斯: 明尼苏达大学出版社, 2011).
40.
1984), p. 184.
41.
42.

Michael Silva, “Concentration Camps for Dogs,” Life 60, 不. 5 (二月 4, 1966), PP. 22–29.
Agamben, The Open, p. 37.

Gilles Deleuze and Félix Guattari, What Is Philosophy? (纽约: 哥伦比亚大学出版社,

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Simone Forti Goes to the Zoo

was the sadness of captivity.”43 She was interested in the zoo as a constraint, or field,
one that might be analogized to the stage or performance space, and in exploring
how dancing bodies—both human and animal—might convey solitude and agita-
的, but also steadying purpose.

Forti has described feeling “uneasy” about watching bears whose fur has

been “worn away,” perhaps from mal-
nutrition or mistreatment or from
rubbing against something in their
claustrophobic pens.44 Her 1974 arti-
cle in Avalanche, “Dancing at the
Fence,” discusses the “limited space”
and boredom of zoo animals and
focuses on their methods of self-
soot hing. 45 In anot her text , 她
describes how the polar bear swing-
ing its head is “taking care of itself in
a way I could understand. . . . 那
熊, whose genetic makeup keeps it
ranging at great dist ances over
frozen lands, was in a small enclosure
in the Rome zoo. Why did my heart
identify with its heart? It just did. . . .
经常, when the situation in which I
live out my human patterns has been
disrupted, it’s through movement
that I still know myself.”46 Re in vent –
ing herself into an organism among
ot her organisms, in t he animal
dances Forti goes beyond primitiviz-
ing regression or atavism to acknowl-
edge a deeply felt affinity.

Forti. Sleepwalkers (aka Zoo
Mantras). Performance view, Danza Volo
Musica Dinamite Festival, L’Attico di via
Beccaria, 1969. Photograph by Claudio
Abate. Courtesy L’Attico Archives.

Rather than turning to animals
for a model of “natural” liberation,
Forti came to them out of despair, A
shared sense of dislocation, loneliness, and isolation. At the same time, she did
not neglect their adaptability, attending closely to their moments of connection
and collective recreation. She was constantly aware that their movements were
shaped not only by their state of captivity but also by their inner reserves of
strength. She mentions, for instance, “the big cats’ compulsive pacing at the

43.
44.
45.
46.

Forti, “Animate Dancing,” p. 35.
Forti, “Full Moves,” p. 10.
Forti, “Dancing at the Fence,” Avalanche 10 (十二月 1974), PP. 20–23.
Forti, “Full Moves,” p. 10.

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OCTOBER

fence, which seemed to provide a modicum of relief,” and writes that it gave her “a
new view of what it was that I was doing when I was dancing.”47 Movement is, 为了
the animals as well as for her, a method of control and redirected awareness: “At
times I’ve escaped an oppressive sense of fragmentation by plunging my con-
sciousness into cyclical momentum.”48

In one of her texts about watching captive animals, Forti describes her obser-
vation of the patterns of activity created by demonstrators chanting and walking
collectively in circles, describing how a group of marchers would change direc-
tions and velocities in recognizable configurations, “without which their energy
would drop and their long vigil become languorous and ineffectual.”49 In this,
Forti connects animal movements, protesting bodies, and dance. Dance theorist
Bojana Kunst has noted, “What bodies do in daily life (how do they walk, 移动,
站立, 停止, sit, ETC。) opens an insight into the complex relationality between the
movement of bodies and the materiality of the world.”50 Human bodies are disci-
plined to move in ways that are impacted by gender, 年龄, 能力, 种族, 性欲,
和班级, and to relate without words to other bodies in social space; this is one of
the reasons dance as a form has historically been utilized to summon the tidal
swells of mass movement like street protests. Dance has also lent insight into the
choreographed circulation of bodies as they are subject to policing and the state’s
management of motion, such as the crowd control of kettling. This is in part why
dance theorists hold out the hope that the activation of the body—the bodies of
both the performer and the spectator—might trigger new ways of being active in
世界.

***

Forti’s dances based on animal studies, 然后, present the body as a site of
confinement as well as potential. Unlike Kounellis, who brought live horses into
the gallery, thus reinscribing conditions of powerlessness and capture, Forti takes
animal sensations into her own body, embodying animality rather than replicating
a situation of captivity. In her work, animals are not idealized and romanticized—
或者更确切地说, they are not only idealized and romanticized (for there is surely some of
那, 也)—as emblems of freedom and base urges, but are recognized as beings
forced into circumstances beyond their control, constantly mediated by human
干涉. She writes, “I watched them salvage, in their cages, whatever they
could of their consciousness.”51 Far from being outside sociality, 动物, 特别的-
ly within the laboratory conditions of a zoo, mirror human civilization’s harshest
tendencies. As performed at L’Attico, the Zoo Mantras offered Forti an opportuni-

Forti, “Animate Dancing,” p. 35.
Forti, “Dancing at the Fence,” p. 23.
同上, p. 20.
Bojana Kunst, “Working Out Contemporaneity Dance and Post-Fordism,” in Dance, 政治,

47.
48.
49.
50.
and Co-Immunity, 编辑. Gerald Siegmund and Stefan Hölscher (Zurich/Berlin: diaphanes, 2013), p. 62.
51.

Forti, Handbook, p. 91.

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Simone Forti Goes to the Zoo

ty to consider our own complicity in and blindness to situations of imprisonment,
and it seems no accident that she developed this dance within the context of her
own return to Italy, whose recent Fascist past directly impacted her life.

在 1974, Forti further visualized her interest in the zoo-as-constraint in a
twenty-minute video produced as part of her show at New York’s Sonnabend
Gallery. Shot by artist Elaine Hartnett, the video continuously tracks three grizzly
bears at New York’s Central Park Zoo as they walk from one end to the other end
of their small cage, whirling around and rearing up on hind legs to change direc-
的. Forti called the video
Three Grizzlies, commenting
that bears pace as a “func-
tional ritual” of survival.52
The sense of incarceration is
palpable, as the bear s are
shown in their tiny artificial
enclosure, and the gridded
layers of the fence, with its
profusion of bars and mesh,
compromises any clear view
of the animals’ figures. 这
diegetic soundtrack reveals
the screams and queries of
schoolkids on an outing, 作为一个
teacher explains, “It’s a griz-
zly bear, children.” In this
relentless, graphic depiction of confinement and the derangement it generates,
Forti draws our attention to the spectacle of zoos, our simultaneous proximity to
and distance from these bears, and the conditions by which they are segregated
from us and displayed for our benefit. In a drawing made in preparation for the
视频, the diagonal lines that compose the cage delimit much of the surface of the
picture plane, imposing their geometry onto the hulking forms of the bears. 这
drawing stands in contrast to some of her earlier animal studies, such as the
breathing ox, in which she placed the figure against a blank background, 孤立
from its surroundings. Instead of floating in undifferentiated white space, 这
grizzlies are pinned down by a schema of crossed lines.

Forti. Three Grizzlies. 1974. Courtesy
Simone Forti and The Box, 这.

In addition to closely observing animals in zoos and practicing during the
off-hours at L’Attico, Forti spent her Italian winter in Turin, where she was
involved with a different “zoo”: Michelangelo Pistoletto’s collaborative theater
troupe Lo Zoo, which performed satirical plays on the streets of fishing villages
and elsewhere in Europe.53 Modeled in part on Jerzy Grotowski’s “poor theater”

Forti, “Animate Dancing,” p. 35.
52.
53.
Forti, “Teatro,” undated unpublished text. One account of Lo Zoo is found in Pan Wendt,
“Social Fabric,” in Institutions by Artists vol. 1, 编辑. Jeff Khonsary and Kristina Lee Podesva (Vancouver:
Fillip Editions, 2012), PP. 81–92.

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OCTOBER

and the Living Theatre, 两个都
of which were known to
Pistoletto, Lo Zoo was an
attempt to reinvigorate work-
英- class and vernacular
forms of public storytelling.
Pistoletto wrote t hat t he
name reflected the fact that
“so-called civilization had rel-
egated ever y animal to it s
cage. The less dangerous,
more docile and submissive
had been placed in large
common fenced-in areas: fac-
tor ies, housing project s,
sport st adiums.” 54 Fort i
served as the choreographer
for Lo Zoo’s version of Caligula, which was never performed, and which ended
with everyone “getting looped on red wine, celebrating how well, though we had
never touched a stage, the theatrics had gone.”55 Though animals in their cages
for Pistoletto became a way to metaphorize class strictures—and animality was a
troublesome stand-in for “docile” workers—for Forti they were also models of
resourcefulness, of ingenuity, of managing stress, and of endurance. Political fric-
tion erupted when she tried to teach dance to students at a city-run academy and
was told by a Lo Zoo writer that it was “immoral for me to be teaching through the
State Theater . . . the streets being the only place where anything honorable can
be learned. There were many other stormy periods.”56 Within the chaos of Lo
Zoo, she felt not like an Italian returning to her country of origin but rather like
“the confused American.”57

Forti. Three Grizzlies (Animal Study).
Courtesy Simone Forti and The Box, 这.

It bears repeating that Forti’s work in Rome unfurled within the context of
Italy’s autunno caldo, even though she claims to have been only peripherally, if at
全部, aware of such developments as the rise of Operaismo or the worker-student
strikes. Though Merz and others in Arte Povera vocally articulated widespread
disgust with the US war in Vietnam, Forti’s own countercultural artistic circuit
was not necessarily integrated into an ever-fracturing but still strident political
左边. 实际上, she felt moments of disconnection with the advanced art scene sur-
rounding her, particularly as some U.S. artists produced pieces that to her glori-
fied destruction, 死亡, and military weaponry. 在 1969, she returned to Italy

Michelangelo Pistoletto, “Lo Zoo,” Teatro 1 (1969), p. 16, quoted in “Open Studio—

54.
Manifesto of Collaboration—The Zoo,” http://www.pistoletto.it/eng/crono07.htm.
55.
56.
57.

Forti, “Teatro”; see also her account in Handbook, p. 93.
同上.
Forti, Handbook, p. 93.

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Simone Forti Goes to the Zoo

from t he U.S. to help organize, wit h
Sargentini, the Danza Volo Musica Dinamite
festival. For his piece, David Bradshaw creat-
ed an explosion in a pond, and she
describes the horror she felt watching the
blast and then seeing dead fish float up to
the surface of the water. “Radial victims of a
linear intent. I was there, but I was not in
罗马. I was with the ants.”58 In this state-
蒙特, Forti professes a far-reaching empa-
t hy, one so power ful t hat she becomes
insect, disassociating from her human self.
She st arted to suspect , after Bradshaw’s
片, “a common world view between aes-
thetic research coming out of New York and
t he
foreign policy coming out of
Washington.”59

Promotional materials for Festival
Danza Volo Musica Dinamite,
L’Attico. 1969. Courtesy
L’Attico Archives.

***

“All sites of enforced marginalization—ghettos, shanty-towns, prisons, mad-
房屋, concentration camps—have something in common with zoos. But it is both
too easy and too evasive to use the zoo as a symbol,” writes John Berger in his 1977
essay “Why Look at Animals.”60 For Berger the zoo is a catastrophe that runs parallel
to capitalism itself, in which the “marginalization of animals is followed by the mar-
ginalization and disposal of the only class who, throughout history, has remained
familiar with animals and maintained the wisdom which accompanies that familiari-
蒂: the middle and small peasant.”61 Berger’s cogent commentary interlaces the rise
of industrialized labor with a fierce hunger for animal spectacle. The subsumption
of farm work by the factory means that meaningful contact with animals has faded,
giving way to supervised spaces where such contact exists mostly as fantasy. Berger
笔记: “The zoo to which people go to meet animals, to observe them, to see them,
是, 实际上, a monument to the impossibility of such encounters.”62

Forti, 然而, acknowledged the uneasiness fostered by the zoo. 她
approached it as a multifaceted system—not a symbol, but a system—that offered
向上, in addition to its sorrows, an unexpected, if fleeting, surplus of affective non-
verbal exchange, of catalyzing bodily sensations, and of compassion among deni-
grated subjects in the aftermath of Fascism. Feminist post-humanisms, 包括
work by Rosi Braidotti, Elizabeth Grosz, and Donna Haraway, have furnished one

58.
59.
60.
p. 24.
61.
62.

同上。, p. 100.
同上。, p. 103.
John Berger, “Why Look at Animals,” in About Looking (伦敦: Writers and Riders, 1980),

同上。, PP. 24, 26.
Berger, p. 19.

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helpful route to thinking about the shared constraints produced by discursive and
regulatory systems of gender and speciesism, as well as the possibility of surprising
alliances across the human/nonhuman divide.63 Forti’s animal dances, 哪个
focus on repetitive, contained motions and enact a resistance to the formulation
that the animal equals the untamed equals the feminine (equals the Jew, 一
might add), are prescient examples of such post-human thought. They disarticu-
late the conjunctions made between women and animalistic behaviors, as they do
not perform instinct, or wildness, or “nature,” or any gender-specific embodi-
ment—they are danced fully clothed, for one thing.

Forti continued to make work relating to animal motions for decades. Back
in New York in the early 1970s, she spent time at the American Museum of
Natural History examining reptile skeletons, studying the way their legs attach to
their pelvises, how the bones changed from the low, horizontal axis—what
Rosalind Krauss, after Bataille, calls an orientation of anality, scatology, 性别, 和
excretion—to the erect primate.64 Crawling has recurred throughout Forti’s prac-
泰斯, sometimes as part of a dance and sometimes as an exercise or one compo-
nent of her larger movement vocabulary. In Striding Crawling (1974), a piece that
was an outgrowth of Sleepwalkers/Zoo Mantra, she begins by walking, then gradually
transitions to the floor, shifting between bipedal motion and locomoting on all
fours, using non-stylized, direct actions to flow between upright movement and
snakelike slithering. Probing the transition between horizontal and vertical in an
accelerated rhythm, she was interested in the different angles of orientation of
the spine and the position of the head as well as the continuities or ability to
“melt,” as she says, between these forms of contralateral activity.65

Here she tests the limits between one spatial arrangement and another,
from standing face forward, limbs at her side, to activating her hands to grasp the
floor and propel her forward along the ground. Alternating between these actions
in a circular ambulation, Forti looks to animals to find ways of disentangling nar-
ratives of progress, evolution, and development, countering teleological accounts
that separate animals as “inferior,” lower, or lesser than humans. As Forti has
grown older, she has herself continued to perform both Sleepwalkers and Striding
Crawling—and though a loss of functionality due to aging is often associated with
animality, when she dances now, she challenges presumptions of frailty in elderly
bodies with her nimbleness as well as in her embrace of moments of stiffness.
While an older woman crawling on all fours might recall helplessness and vulnera-
能力, it is also testament to her resilience and vitality.

Forti’s animal dances, no less than the frequently rustic materials of Arte

63.
Rosi Braidotti, The Posthuman (剑桥, 英国: 政体, 2013); Elizabeth Grosz, Becoming
Undone: Darwinian Reflections on Life, 政治, and Art (达勒姆, NC: Duke University Press, 2011);
Donna Haraway, When Species Meet (明尼阿波利斯: University of Minnesota, 2007).
64.
Myths (剑桥, 大量的。: 与新闻界, 1985), p. 80.
65.

Rosalind Krauss, “Modernist Myths,” in The Originality of the Avant-Garde and Other Modernist

Quoted in Steffen, “Forti on all Fours,” p. 3.

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Simone Forti. Performance, 国际的
Performances Festival, Vienna Austria,
1978. Photograph by Robert Fleck.
Courtesy Simone Forti and the Box, 这.

OCTOBER

Povera, index a jagged transition from an agricultural economic model to one of
increasing industrialization. Fueled by her zoo observations, as well as her collabo-
rations with the objects of Arte Povera and the theatrics of Lo Zoo, Forti’s brief
time in Italy proved pivotal to her practice, as she embarked on work that negoti-
ated the co-construction of human and animal in its exploration of play and
pathos, restriction and release, motion and confinement. Arte Povera processes
helped underscore for her the imbrication of animate and inanimate, and her
fluid traffic between choreography, 作品, and performance also was galva-
nizing for L’Attico as she created connections between New York and Rome. Forti
took cues from the flexibility and dynamism of animals as she thematized both
imprisonment and self-generated rituals of pleasure and coping, dancing at the
edge of the fence as well as within the gallery walls.