{"id":557,"date":"2022-12-02T18:22:38","date_gmt":"2022-12-02T18:22:38","guid":{"rendered":"https:\/\/www.critical-stages.org\/26\/?p=557"},"modified":"2026-06-04T20:06:21","modified_gmt":"2026-06-04T20:06:21","slug":"sink-or-swim-performing-the-iniquities-of-the-climate-crisis","status":"publish","type":"post","link":"https:\/\/www.critical-stages.org\/26\/sink-or-swim-performing-the-iniquities-of-the-climate-crisis\/","title":{"rendered":"Sink or Swim: Performing the Iniquities of the Climate Crisis"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\"><strong>Lara Stevens<\/strong><a href=\"#end\" name=\"back\">*<\/a><\/p>\n\n\n\n<h5 class=\"wp-block-heading\"><strong>Abstract<\/strong><strong><\/strong><\/h5>\n\n\n\n<p class=\"abstract wp-block-paragraph\">In 2015, Tongan-Australian performance artist Latai Taumoepeau staged <font class=\"no-italics\">Repatriate<\/font>, in which she dances in a Perspex tank, her body slowly submerged in water. In a remarkably similar work, <font class=\"no-italics\">Rising<\/font> (2018), renowned Serbian performance artist Marina Abramovi\u0107 created an avatar of herself drowning in a tank with rising water levels with which spectators\/players could interact via Virtual Reality technologies. These performances explore the impact of climate catastrophes on communities vulnerable to rising sea levels, highlighting the difficulties in representing the scale of global warming and complexity of its social effects. As the climate emergency escalates, <font class=\"no-italics\">Repatriate<\/font> and <font class=\"no-italics\">Rising<\/font> draw attention to its uneven impact on particular bodies, cultures and nations and prompt the question: what is the role of performance as a catalyst for climate action?<br><br><strong>Keywords: <\/strong>climate crisis, Taumoepeau, Abramovi\u0107, performance, Pacific Islands<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">On 9 November 2021, a 3.5-meter puppet named \u201cLittle Amal,\u201d representing a 10-year-old Syrian refugee girl, arrived in Glasgow for the International Climate summit, COP26. Little Amal \u201cwalked\u201d 8,000 miles across Europe from Turkey, meeting new people and playing with children in the villages, towns and cities through which she travelled (Runciman). Little Amal (whose name means \u201chope\u201d in Arabic) was the centre of a performance event called <em>The Walk<\/em> that aimed to remind Europeans about the plight of refugees. Although she did not speak, she came with a narrative as she travelled\u2014she was searching for her mother, she wanted to get back to school, she was making the journey that so many refugees are forced to make\u2014to begin a new life in a foreign land.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Little Amal was created by dozens of craftspeople from the puppeteering team who made <em>War Horse<\/em>, the Handspring Puppet Company (Zuabi).<a href=\"#end1\" name=\"back1\"><sup>[1]<\/sup><\/a> Partly animatronic, she was operated by four puppeteers at a time\u2014one internal on stilts, the others external controlling her back and arms. She had to be both light and durable to survive the journey and did not speak because she moved through so many territories with a wide range of different languages. Her designers and makers were, therefore, very strategic in ensuring that she could communicate clearly using her body language and her operators had to be highly skilled in their collaborative embodiment (Kohler and Jones).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Little Amal arrived at COP26 on \u201cGender Day\u201d where she performed a gift exchange with Samoan activist Brianna Fruean (Filks). Her performance emphasised the uneven gendered impact of the climate crisis upon women and children and the uncertain future for growing numbers of climate refugees. Little Amal\u2019s oversized stature and durational performance was attention-grabbing and interactive with a wide range of communities. Appearing at events in eight different European countries, her silence gave people the opportunity to tell their stories of migration &amp; refuge in spaces where they could be heard (Zuabi). Furthermore, <em>The Walk<\/em> linked her to \u201cThe Amal Fund,\u201d a fundraiser for young refugees, acknowledging this growing problem in a climate emergency (Zuabi). Her appearance at COP26 and interaction with Fruean made vivid the intersection of the political and the performative, the symbolic and the real. Little Amal and <em>The Walk<\/em> drew attention to the intersectional injustices at the heart of climate catastrophes which are the focus of this article. It is significant that she finished her journey by interacting with a Pacific Islander\u2014a reminder that the first climate refugees were those from islands in the Pacific Ocean and that these enforced relocations are set to worsen as the crisis intensifies.<\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"NIRIN Artist Interview | Latai Taumoepeau\" width=\"800\" height=\"450\" src=\"https:\/\/www.youtube.com\/embed\/USdCAUXbFGE?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">Given the urgency of the problem of rising sea levels for Pacific Islanders, in this article I consider a performance by Tongan-Australian performance artist, Latai Taumoepeau. In particular, I examine Taumoepeau\u2019s performance <em>Repatriate<\/em> and compare it to a similar work titled <em>Rising<\/em>, which was created by renowned Serbian performance artist Marina Abramovi\u0107. In analysing these two performances, I consider the role and capacities of art to respond to the climate emergency, the uneven impact on particular bodies and nations, the deployment of traditional cultural artforms, new technologies and the role of participatory art as a catalyst for climate action. I am particularly interested in how performance art stages the impact of climate catastrophes on communities vulnerable to rising sea-levels. I make this analysis against the background of decades of ecofeminist scholarship which demonstrates that social disadvantage stemming from gender, race, class, age and ability compounds the impact of climate-related crises and detrimentally effects a person\u2019s capacity to adapt to new environmental and social conditions (see, for example, Mies and Shiva; Moreton-Robinson; Plumwood; Salleh; Stevens et al.; Watson).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Taumoepeau was born and raised in Australia but has always maintained a strong connection to her ancestorial home of Tonga, an archipelago of 169 islands in the southern Pacific Ocean. Taumoepeau\u2019s work is unique as she is one of only a handful of performance-makers in Australia who, since 2012, has developed a significant body of work that responds to the climate crisis and its social impact. One of her best-known performances is <em>Repatriate<\/em> which, in 2015, was displayed as a videowork filmed by Elias Nohra as part of the exhibition <em>24 Frames Per Second<\/em> at Carriageworks in Sydney. Two months later she performed <em>Repatriate <\/em>live at Liveworks. In November 2017, the video version was shown again for \u201cin extremis\u201d at Arts House in Melbourne under the title <em>Repatriate 1 <\/em>and, in 2018, <em>Repatriate<\/em> as videowork was exhibited in the Perth Festival.<\/p>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full\"><img loading=\"lazy\" decoding=\"async\" width=\"800\" height=\"533\" src=\"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/Latai-Pspace_Liveworks-8503.jpg\" alt=\"\" class=\"wp-image-620\" srcset=\"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/Latai-Pspace_Liveworks-8503.jpg 800w, https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/Latai-Pspace_Liveworks-8503-300x200.jpg 300w, https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/Latai-Pspace_Liveworks-8503-768x512.jpg 768w\" sizes=\"auto, (max-width: 800px) 100vw, 800px\" \/><figcaption class=\"wp-element-caption\">Latai Taumoepeau performs <em>Repatriate<\/em> at the Liveworks Festival of Experimental Art, Carriageworks, Sydney, 22-24 October 2015. She stands in a Perspex tank half filled with water in an outdoor performance space. She wears yellow floatation devices and holds up one hand to touch the wall of the tank. Photo: Alex Davies<\/figcaption><\/figure>\n<\/div>\n\n\n<p class=\"wp-block-paragraph\">In these live and mediated performances, Taumoepeau appears to spectators in a large Perspex tank with bright yellow children\u2019s floatation devices strapped to her arms, legs and chest. Beginning in a seated position with her legs crossed, Taumoepeau performs a pastiche of Pacific Island choreography inspired, in part, by the <em>me\u2018etu\u2018upaki<\/em>, a Tongan liturgical dance performed before sea voyages (Taumoepeau in Ayers). She performs this choreography within the narrow confines of the tank, while water from two fire hydrants slowly fills the space over 90 minutes. In the beginning, water pools around her ankles and legs, then her waist, eventually submerging her whole body as she attempts to continue dancing underwater. The performance drew attention to rising sea levels caused by climate change. It signalled the urgency of the crisis for low-lying islands in the Pacific Ocean and the threat that such changes pose to the vibrant cultures of those nations.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In 2018, Abramovi\u0107 released an alarmingly similar performance, <em>Rising<\/em>.<a href=\"#end2\" name=\"back2\"><sup>[2]<\/sup><\/a> <em>Rising<\/em> premiered at the Stockholm Brilliant Minds conference 2018 and was presented in the 58th Venice Biennale at Palazzo Ca\u2019 Rezzonico in the same year. In this work, Abramovi\u0107 performs in a glass tank that is slowly filling with water. Different to Taumoepeau\u2019s work, however, Abramovi\u0107 appears to spectators as an avatar (modelled on Abramovi\u0107\u2019s real-life familiar face and figure), visible only when the spectator wears a headset that utilises the technologies of virtual reality (VR) gaming. During the performance, the spectator-as-gamer is invited to actively engage with Abramovi\u0107\u2019s avatar and participate in the work in the form of pledging to protect the environment. If the spectator makes the pledge, it triggers the water level to drop around Abramovi\u0107\u2019s submerged avatar, thereby \u201csaving\u201d the artist (and the planet).<\/p>\n\n\n\n<h5 class=\"wp-block-heading\"><strong><em>Repatriate<\/em><\/strong><\/h5>\n\n\n\n<p class=\"wp-block-paragraph\">At <em>24 Frames Per Second<\/em>, <em>Repatriate<\/em> is presented on four<a href=\"#end3\" name=\"back3\"><sup>[3]<\/sup><\/a> small iPad screens in black and white, without sound. The first screen shows Taumoepeau seated, performing arm and hand actions. On the second screen, she is standing doing the same as water appears around her lower legs. On the third screen, the water has risen above her waist, making her arm actions difficult to maintain. On the fourth screen, she is no longer able to touch the ground and is swimming while attempting to maintain the choreography. The work was deliberately displayed in a narrow corridor at a scale that was much smaller than the other pieces in the exhibition. Talei Luscia Mangioni\u2019s incisive analysis of <em>Repatriate<\/em> argues that the claustrophobia of the tank is compounded by the framing of the screen and the curatorial choices around where the work was hung in the gallery (41). Taumoepeau notes that these choices were \u201ca comment on the scale that we consider climate change, which is a small, insignificant thing in comparison to everything else, which I knew was going to be huge\u201d (qtd. in Mangioni 40). According to the wall text, the size of the screens recall \u201csouvenir postcards depicting Indigenous people as primitive stereotypes inhabiting island paradises\u201d and replace that with an apocalyptic vision (Mangioni 41).<\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Artist profile: Latai Taumoepeau | K\u0101hua Ringatoi: Latai Taumoepeau\" width=\"800\" height=\"450\" src=\"https:\/\/www.youtube.com\/embed\/13K2Gr-Od8w?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">Taumoepeau says that she does not create performances for people like her. Instead, she states, \u201cmy audience is white people, and I make work about white people <em>around<\/em> brown people,\u201d going on to specify that she targets spectators who are in positions of power or who can influence those in power (qtd. in Mangioni 36). As a settler Australian who is not part of the Pacific Islander community, I thus approach the work as a performance that was, broadly speaking, targeting me as its audience for what Taumoepeau might describe as my \u201c\u2018complicity, complacency and privilege\u2019\u201d within Western regimes of power (36). I explore the idea that this is a performance by a solo brown-skinned performer <em>about<\/em> white people, one that reveals to the polluting classes of Australians that which is ordinarily ignored, feared, kept hidden or minimised. In the case of <em>Repatriate<\/em>, the performance exposes the struggles of Pacific Islanders at the hands of anthropogenic climate change, a phenomenon for which many Australians are disproportionately responsible due to the nation\u2019s extraction-based economy and decades of high-consumption lifestyles.<\/p>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full\"><img loading=\"lazy\" decoding=\"async\" width=\"800\" height=\"533\" src=\"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8387.jpg\" alt=\"\" class=\"wp-image-623\" srcset=\"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8387.jpg 800w, https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8387-300x200.jpg 300w, https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8387-768x512.jpg 768w\" sizes=\"auto, (max-width: 800px) 100vw, 800px\" \/><figcaption class=\"wp-element-caption\">Latai Taumoepeau performs <em>Repatriate<\/em> at the Liveworks Festival of Experimental Art, Carriageworks, Sydney, 22-24 October 2015. <br>Photo:&nbsp;Alex Davies<\/figcaption><\/figure>\n<\/div>\n\n\n<p class=\"wp-block-paragraph\">Taumoepeau describes herself in <em>Repatriate<\/em> as a \u201cwoman who represents an island\u201d (qtd. in Australian Broadcasting Corporation). Such a statement suggests that what happens to her body in the performance, namely that it is slowly submerged in water, mirrors the fate of many Pacific Islands due to rising sea levels caused by climate change. It is, therefore, significant that the body is a brown body, with the racial markers of Pacific Islander bodies legible to non-Islander spectators, to help them make the connection that, in this performance, Taumoepeau \u201crepresents an island.\u201d To adopt dominant scientific characterisations of islands as spiritless land, rock or resource would be to read Taumoepeau\u2019s body as a performing \u201cresource,\u201d on display for colonial consumption. Such a view not only limits what can be understood about particular places but is doubly problematic given the colonial history of objectifying non-white bodies for the exoticised pleasures, curiosities or sympathies of white audiences in museums, circuses and freak shows. It does, however, reinforce Taumoepeau\u2019s claim that this is a performance about white people\u2014a potential representation of a colonial nightmare-fantasy that enacts the complex mixture of settler desire to eradicate the colonised subject and guilt over the violences inflicted on First Nations lands and peoples. However, <em>Repatriate<\/em> is not only a performance about racialised violence; it is also an eco-performance that demands consideration of the performing body\u2019s exchange or interaction with its nonhuman actors\u2014that is to say, the water and the tank as more than mere scenography.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Water, and the oceans in particular, are critical to Pacific Island lives and cultures, and are, therefore, significant performing actors in the Latourian sense<a href=\"#end4\" name=\"back4\"><sup>[4]<\/sup><\/a> in <em>Repatriate<\/em>. Tongan and Fijian anthropologist Epeli Hao\u2019ofa explains that voyaging across the Pacific Ocean is key to Islander identity and lived experience. He writes: \u201cThe world of our ancestors was a large sea full of places to explore, to make their homes in, to breed generations of seafarers like themselves. People raised in this environment were at home with the sea\u201d (Hao\u2019ofa 32).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It becomes even more distressing to witness the water engulfing Taumoepeau&#8217;s body in <em>Repatriate <\/em>when we understand that the seas for Pacific Islanders have deep cultural significance. Oceans have, for millennia, been intrinsically allied to Islander peoples\u2014a provider of food, pleasure, purification and a conduit to other places that broadens kinship and commercial relations between diverse Pacific Islander communities and cultures\u2014now a threat to those who have contributed the least to its warming and rising. The interaction between Taumoepeau as a person of Islander heritage thus demands we view the relation with the water with cultural sensitivity and specificity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In her book <em>Bodies of Water<\/em> (2017), Astrida Neimanis notes that all human bodies are made of wet matter\u2014\u201cfrom watery womb to watery world\u201d\u2014and that climate crises involving water including flooding, contamination, drought, make human bodily survival inseparable from these ecological concerns (1). Neimanis\u2019s exploration of the flows between water and human bodies challenges the anthropocentrism of Western humanism to argue that we have always been more-than-human, a hybrid assemblage in which water plays a significant role. Neimanis uses the term \u201chydrocommons,\u201d evoking ecologist Garret Hardin\u2019s essay \u201cThe Tragedy of the Commons\u201d (1968), to describe shared natural resources and their potential for depletion when used in a self-interested rather than collective manner.<\/p>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full\"><img loading=\"lazy\" decoding=\"async\" width=\"800\" height=\"533\" src=\"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8522.jpg\" alt=\"\" class=\"wp-image-625\" srcset=\"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8522.jpg 800w, https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8522-300x200.jpg 300w, https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8522-768x512.jpg 768w\" sizes=\"auto, (max-width: 800px) 100vw, 800px\" \/><figcaption class=\"wp-element-caption\">Latai Taumoepeau performs <em>Repatriate<\/em> at the Liveworks Festival of Experimental Art, Carriageworks, Sydney, 22-24 October 2015. <br>Photo:&nbsp;Alex Davies<\/figcaption><\/figure>\n<\/div>\n\n\n<p class=\"wp-block-paragraph\">Neimanis\u2019s emphasis on shared water resources points to the imbrication of the water in our cells with drought, wild weather, floods and chronic contamination (1). She cautions, however, that her book \u201cdoes not seek a romantic vision of watery repair, nor does it imagine ecojustice through a na\u00efve invocation that &#8216;we are all the same water&#8217;\u2014even if our joint implication within a hydrocommons is one of its key themes\u201d (15). To focus on the rising waters without noting the specificity of Taumoepeau\u2019s Tongan-Australian body, thus, threatens to flatten the political critique of the work\u2014yes, rising sea levels impact most human (and nonhuman) bodies in various adverse ways, but not every body is at immediate threat of losing their homeland, their ancestorial burial grounds, their food-growing areas and culture.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, to pay too much attention to the water as actor in <em>Repatriate<\/em> is to misrepresent where the power lies in the work. As humans we are drawn to and fascinated by the body and its vulnerabilities. Bodily risk and endurance has, since the rise of Western live art in the 1960s, been central to the political and social critiques of the avant-garde. Nowhere is this more evident than in the work of Abramovi\u0107, whose early durational performances subjected her body to extreme physical and psychological harm even risking death. Abramovi\u0107\u2019s experimentation with her body\u2019s fallibility was used to critique a range of ideological, political and social practices including the Yugoslavian Communist regime in which she grew up, its militaristic culture, Christian rituals of sacrifice and penance<a name=\"back5\" href=\"#end5\"><sup>[5]<\/sup><\/a> and gendered double standards (see, for example, Richards; Stiles et al.).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Following in the tradition of Abramovi\u0107 and other pioneering performance artists, Taumoepeau uses the vulnerabilities of her living body in the context of the climate crisis to create tension and intrigue in <em>Repatriate<\/em>. Moreover, she gestures towards durational aesthetics by playing the performance on repeated video-loops, giving the sense of the inescapability of this threat. This durational aesthetic, was, however, abbreviated (as were many of Abramovi\u0107\u2019s retrospective re-performances) by having each of the videos start at different points in the choreography\u2014catering to the fleeting attention spans of spectators who can get a sense of the work quickly and move on to the next exhibit, rather than sit through the complete 90-minute performance. Taumoepeau remarks that she deliberately designed the work to be accessible to such viewing habits, mirroring the Australian public\u2019s tendency towards a cursory engagement with climate issues and their social effects (in Ayers).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Taumoepeau\u2019s body takes on greater significance still in its gendered cultural identity. As Marion Struck-Garbe notes, women in the Pacific are \u201cat the heart of climate change vulnerability,\u201d and inundated land adds to their workload by forcing them to find other land for productive food growing as well as causing deep spiritual trauma (112).<a name=\"back6\" href=\"#end6\"><sup>[6]<\/sup><\/a> As Pacific Islander poet and scholar Teresia K. Teaiwa notes, by the twentieth century, Pacific Islander women\u2019s bodies began to experience particular forms of cultural exploitation, principally in the tourist industry where these bodies were made into beautified, decorative objects for the pleasure of largely Western holiday-makers (93). Adorned with colourful leys made of tropical flowers and performing \u201ctraditional\u201d dances in hotels and resorts, millennia-old cultural traditions were turned into kitsch pleasures for white audiences as part of colonial displacement and its economic alienation. Referencing such exploitation, Taumoepeau writes ironically that \u201cshe is committed to making minority communities visible in the frangipanni<a name=\"back7\" href=\"#end7\"><sup>[7]<\/sup><\/a>-less foreground\u201d (\u201cDream Sequence\u201d). In <em>Repatriate<\/em>, Taumoepeau performs a blend of \u201ctraditional\u201d choreographies within a shocking and unsettling framework. Her body is not beautified for the gaze and pleasure of white audiences; instead, it performs increasingly desperate and futile acts of survival.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Yet, the integration of Taumoepeau\u2019s body as site-specific work is further displaced by the mediation of the performance in its first iteration as a videowork. Such mediation further emphasises the uprooting of the Islander body from its ancestorial home. It might also be read as pointing to the urgent need to document a culture under threat of extinction. As Peta Tait notes, the work raises an urgent question: \u201cHow do climate change refugees preserve culture?\u201d and invokes a challenge for site-specific performance: \u201cWhat happens when the environmental site is no longer viable for human performance, because its habitable spaces have disappeared?\u201d (\u201cSite-Specific Ecological Loss\u201d 192). Put another way, and drawing from the title of the performance: How do you repatriate a climate refugee whose home is destroyed? At the time of the performance, the technological mediation might be read as a commentary on the many Australians of the privileged classes watching natural disasters unfold on news broadcasts from a safe distance. That said, a lack of lived experience of climate catastrophes for Australian audiences was arguably far more common in 2015 than it is in 2022.<a name=\"back8\" href=\"#end8\"><sup>[8]<\/sup><\/a><\/p>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full\"><img loading=\"lazy\" decoding=\"async\" width=\"800\" height=\"533\" src=\"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8494.jpg\" alt=\"\" class=\"wp-image-624\" srcset=\"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8494.jpg 800w, https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8494-300x200.jpg 300w, https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/151022-Pspace_Liveworks-8494-768x512.jpg 768w\" sizes=\"auto, (max-width: 800px) 100vw, 800px\" \/><figcaption class=\"wp-element-caption\">Latai Taumoepeau performs <em>Repatriate<\/em> at the Liveworks Festival of Experimental Art, Carriageworks, Sydney, 22-24 October 2015. <br>Photo:&nbsp;Alex Davies<\/figcaption><\/figure>\n<\/div>\n\n\n<h5 class=\"wp-block-heading\"><strong><em>Rising<\/em><\/strong><\/h5>\n\n\n\n<p class=\"wp-block-paragraph\"><em>Rising<\/em>&nbsp;(2018) is a performance that not only shares environmental themes and its aesthetic with <em>Repatriate<\/em> but is deeply interested in the question of mediation in a climate-changing world. When spectators put on the VR headset in <em>Rising<\/em>, they enter a virtual urban performance space. In this space, they come \u201cin contact\u201d with an avatar version of Abramovi\u0107 wearing a blue gown that appears to be constructed from a wetsuit-style material. Abramovi\u0107 beckons to spectators from inside a \u201cglass\u201d tank that is slowly filling with water. When the player touches Abramovi\u0107\u2019s hand with their own virtual hands, they are transported into the middle of a snowscape where they witness sheets of ice crumbling from the sides of glaciers, crashing into the water. The scenes are both beautiful and terrifying, enhanced by sound effects and music. Players must choose whether to save Abramovi\u0107 from drowning by pledging to support the environment. If they choose to pledge their aid, the water in the tank is lowered\u2014an immediate cause and effect for individual actions that is almost impossible to replicate in real life climate scenarios due to the time scales of global warming and its reliance on collective, industrial-scale change rather than individual actions. If the spectator-actor chooses to take no action, the water in the tank rises, and the players see Abramovi\u0107 attempting to jump above the water\u2019s surface, trying to breathe.<\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Eye Xtended: Marina Abramovic - Rising\" width=\"800\" height=\"450\" src=\"https:\/\/www.youtube.com\/embed\/AWbfeKBp8TA?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">Abramovi\u0107\u2019s avatar was created by Acute Art, using the latest technologies of the time to capture her features and movements in a realist mode. To develop the avatar, Abramovi\u0107 spent hours immersed in a swimming pool surrounded by cameras, performing what she describes as acts of \u201csafely \u2018drowning.\u2019\u201d Such an oxymoron already begins to signal key differences between this performance and <em>Repatriate<\/em>, where the imminent and actual losses for Islander bodies and culture can never be performed \u201csafely.\u201d The white, aging (she was 71 years old in 2018) body of Abramovi\u0107&#8217;s avatar, a celebrity figure who is highly recognisable to the public and whose recent performances have traded heavily on such public recognition, changes the parameters of the game\u2014are you saving an iconic artist or are you saving the world?\u2014making the work arguably less politically relevant than <em>Repatriate<\/em>. Although Abramovi\u0107 will not live long enough to experience the more devastating effects of the environmental crisis if global warming is not slowed or stopped, her call to act suggests her concern for future generations and for anthropogenic damage to the natural world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As with previous Abramovi\u0107 performances, including her most famous durational work, <em>The Artist is Present <\/em>(2010), <em>Rising<\/em> is interested in the relation of presence between bodies in ritual space. As her body ages, and she is forced to face her mortality, pushing her body to extremes has become less advisable. VR technologies enable Abramovi\u0107 to find a different way not only to challenge the limits of her body but to surpass them, to enter into a form of shared space without fleshy, mortal human fallibility. For <em>Rising<\/em>, Abramovi\u0107 states:<\/p>\n\n\n\n<p class=\"has-white-background-color has-background has-small-font-size wp-block-paragraph\">I hope to explore whether immersive play will increase empathy for current and future victims of climate change, and how this will affect a player\u2019s conscience and energy. . . . In real life, when someone rescues another person or offers aid, there is a transfer of energy; both are affected by the experience. Will the same happen in virtual reality? (qtd. in Acute Art)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Similar to Taumoepeau, Abramovi\u0107 seems to be creating the performance for privileged Western audiences, a way to expand their ecological consciousness and build empathy for others who are subjected to greater and more immediate threats. The players are supposed to <em>feel<\/em> satisfaction or other emotions from their experience in the game, a concept that is familiar in gaming scholarship. As Katherine Isbister argues, \u201cgames can actually play a powerful role in creating empathy and other strong, positive emotional experiences\u201d (xvii) and elicit empathy, emotion and social connection in the gamer (xvi). She notes of VR games in particular that \u201cavatars act as our prosthetic bodies in gameplay, providing us a vehicle for enacting fantasy roles alone and with others\u201d (102).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Other recent experiments with VR have game designers working with psychologists treating Post-Traumatic Stress Disorder (PTSD) in returned soldiers. Here, gamers are designing virtual worlds according to the descriptions given by soldiers who can then inhabit their traumatic memories in a gaming world with their psychologists. This immersive role play is used as a method for pinpointing trauma and working through it to treat PTSD (Bednarz 166). The complex relationship between psychology, emotion, virtual experience and social behaviour, as well as the scholarship around this, are still in their infancy, but they suggest novel approaches to tackling complex emotional and social problems, even at this early stage.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The use of VR technology does, however, invite interrogation over Abramovi\u0107\u2019s dramaturgical choice to use technology as a means of eliciting empathy for a crisis brought about by man-made technologies particularly those of the industrial revolution. Lurking in the shadows of <em>Rising<\/em> and its imperative to save the planet is the myth of a quick-fix technological saviour to climate change, usually extolled by those who want to retain business-as-usual. That said, environmental damage and catastrophe have historically been poorly represented in the performing arts, particularly in theatre, compared to other creative arts. Una Chaudhuri notes that one reason for this lag is that \u201c[c]limate change poses formidable obstacles to representation\u201d as humans come to reckon with the notion of their species as a geophysical force (20). Chaudhuri gives the example of the challenge of putting a phenomenon such as global warming on a stage (13). From the point of a lone human, such ecological realities demand new ways of thinking, talking about and representing our species and its relationship to the planet (13).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The use of VR technologies might allow for more malleable and innovative representational play with different scales, potentially even geological ones, because time and space are more flexible in a virtual world as compared to physical environments. From this perspective, <em>Rising <\/em>pushes the boundaries of the traditional theatre space, its passive viewer and limited scale, accommodating those \u201cformidable\u201d signs of a changing climate into its imaginative scenario.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Abramovi\u0107 does attempt to reconcile this tension between the technological\/mediated and lived experience by creating a companion piece to <em>Rising<\/em>. Later in 2018, she launched the App \u201cRising,\u201d also created by Acute Art, commissioned by Nobel Media, and released to pre-empt her participation in \u201cNobel Week.\u201d The app allows users to view Abramovi\u0107 in Augmented Reality and veers away from <em>Rising<\/em>\u2019s more creative, immersive mode and towards didacticism. It invites users to pledge 35 actions per day to conserve water. This includes simple acts such as to: \u201cbe kind,\u201d \u201ceducate,\u201d \u201creduce.\u201d When users make a pledge, they receive an immediate message thanking them for \u201csaving the planet.\u201d It further invites users to \u201ctrack your impact\u201d and \u201cinvite friends,\u201d giving percentage scores for the users\u2019 positive impact on the environment through daily actions. The ways it generates motivational data and sharing platforms to expand its networks seem to mimic the neoliberal virtue-signalling and self-promotion that accompanies many apps.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the public lecture that Abramovi\u0107 delivered as part of Nobel Week, entitled \u201cWater Matters,\u201d she implored the audience to change the world by \u201cfirst changing yourself\u201d and offered seven practical steps to help save the planet (\u201cMarina Abramovi\u0107 at the 2018 Nobel Week Dialogue.\u201d). Such a didactic lecture indicated that she felt that the <em>Rising<\/em> performance alone was not <em>doing<\/em> enough to mitigate the climate emergency.<\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Behind the scenes of Marina Abramovi\u0107&amp;apos;s new virtual reality artwork\" width=\"800\" height=\"450\" src=\"https:\/\/www.youtube.com\/embed\/n6uDOC8u03s?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">What then, in light of performances like <em>Rising<\/em> and <em>Repatriate<\/em>, can we say performance <em>does<\/em> or <em>should do<\/em> in a climate crisis?<\/p>\n\n\n\n<h5 class=\"wp-block-heading\"><strong>Acting on Climate<\/strong><\/h5>\n\n\n\n<p class=\"wp-block-paragraph\">The science of climate change has been known, proven and documented since at least the 1960s, but, in 2022, humans are not still acting with sufficient speed. The U.S.-based Centre for Research on Environmental Decisions, which conducts sociological research on why humans have been so slow to act on the scientific facts, reports that climate change data has failed as a communication tool because it has not inspired a sense of urgency in its audiences (CRED 15). Their studies show that for climate-related information to appeal to the public and drive action it must focus more heavily on the experiential processing system of the brain, which controls survival behaviour such as the fight and flight instinct (CRED 15).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A CRED study from 2007 notes that people \u201care more motivated by concrete (affective and experiential) information than statistical information when they decide which risks to pay attention to and when to take protective action\u201d (Marx et al. 52). They stress the importance of striking a balance between experiential communications and analytical data but argue that if climate science information is to be made vivid, absorbed and responded to by audiences, it requires the discerning use of metaphor, narrative storytelling which employs visual imagery and experiential scenarios (CRED 2). Moreover, they state that it is best communicated by \u201ctrusted messengers\u201d in group settings (CRED 2).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These studies are aimed at public policy-making around the climate crisis, but they provide potentially interesting responses to the now well-rehearsed question of what art can or should \u201cdo\u201d to mobilise spectators, or its political \u201cefficacy\u201d (see, for example, Ranci\u00e8re 60; Bishop). Ecoartist and performance scholar Jen Rae,<a name=\"back9\" href=\"#end9\"><sup>[9]<\/sup><\/a> whose artistic practice has long investigated these questions, argues that the climate communication effort is undermined by an oversaturation of information for the public from the scientific community (in Rutledge). This means that key messages are not getting through to the public and that artists are changing the way we think about and experience the crisis (Rae in Rutledge).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Abramovi\u0107\u2019s VR scenario with its experiential dimension, vivid imagery and use of metaphor and metonymy might arguably, then, provide an important affective complement to the scientific data around rising sea levels and contamination of water systems. Moreover, she is a \u201ctrusted messenger\u201d for many in the arts community with a substantial global following. <em>Repatriate <\/em>tells a powerful story with a simplicity that makes it highly accessible to a range of spectators and that, like Little Amal, does not require language to leave a strong affective imprint of discomfort on the spectator (see examples in Tait <em>Forms of Emotion<\/em> 195; Boyce). The CRED studies show, however, that people\u2019s willingness to take action after an appeal to the experiential processing system alone can be short-lived and that the effects of worry on spectators can cause \u201cemotional numbing\u201d (21).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is not to put the burden of responsibility for driving human action on the climate crisis at the feet of artists and, thereby, deemphasise the necessity of science or strong governmental leadership on climate. Rather, it is to suggest that the emotional and affective register at which art operates and the centrality of the human body in performance, its capacity to elicit emotions such as empathy, fear, anger and grief, means that it has a potentially powerful role to play in climate communications.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><em>Repatriate<\/em> and <em>Rising<\/em> are both performances that aim to communicate urgent climate challenges to their audiences. Their comparison illustrates the different nuances and politics around crises relating to changing ocean environments. If we take seriously Taumoepeau\u2019s idea that <em>Repatriate <\/em>is about white audiences around brown people, the work exposes the raw vulnerability of Pacific Islander bodies, inviting white spectators to question why this is the case and who is to blame. By contrast, <em>Rising<\/em> promises spectators an opportunity to <em>do <\/em>something about the climate crisis without leaving their comfort zones and while receiving instant gratification for their \u201cactions,\u201d even before they are attempted.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What <em>Repatriate<\/em> and <em>Rising<\/em> share is an interest in mediation which, in different ways, highlights the difficulties of the scale and complexity of the climate crisis and its social effects. Like Little Amal, who, despite not having a fleshy body, connected powerfully with her publics throughout <em>The Walk<\/em>, Abramovi\u0107\u2019s avatar suggests a puppet for the twenty-first century, which, though mediated, offers the potential for people to connect with climate issues from which they may be physically, emotionally or geographically isolated. While Abramovi\u0107 is pessimistic about human willingness to slow or stop climate change (qtd. in Kane), she invites audiences to embody what most of us cannot experience, the possibility of acting corporeally to respond to the crisis, the opposite of a grief-stricken or emotionally numb malaise. As climate-related catastrophes become more frequent, works like <em>Repatriate<\/em> remind us which cultural and social groups suffer first and most acutely and to whom we must turn if we are to learn the skills of resilience, survival and the philosophies of respect and interdependency that might sustain our species\u2019 time on this planet a little longer.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity is-style-wide\"\/>\n\n\n\n<h5 class=\"wp-block-heading\"><a href=\"#_ednref1\" id=\"_edn1\"><\/a><strong>Endnotes<\/strong><\/h5>\n\n\n\n<p class=\"has-small-font-size wp-block-paragraph\"><a name=\"end1\" href=\"#back1\"><sup>[1]<\/sup><\/a> The Handspring Puppet Company was co-founded by Basil Jones and Adrian Kohler who delayed their retirement to help build Little Amal due to their concern for refugees and climate change.<\/p>\n\n\n\n<p class=\"has-small-font-size wp-block-paragraph\"><a name=\"end2\" href=\"#back2\"><sup>[2]<\/sup><\/a> The <em>24 Frames Per Second<\/em> exhibition at Carriageworks in Sydney ran from 18 June to 2 August 2015, which coincided with <em>Marina Abramovi\u0107: In Residence<\/em>, a two-week durational performance at Pier 2\/3 Shed near Circular Quay in Sydney which ran from 24 June to 5 July of the same year, a mere five kilometres from Carriageworks. While Abramovi\u0107 does not mention Taumoepeau or <em>Repatriate <\/em>anywhere I can find, in the past Abramovi\u0107 has not been shy about \u201cborrowing\u201d performance practices and rituals from other cultures. For example, she has described learning tree-hugging exercises from Amazonian tribes who would dance with the sequoia tree: \u201cThis dance with the tree was so incredibly moving and emotional, so I said: \u2018Wowo, why don\u2019t I create exercise that really works for me? [sic]\u2019\u201d (qtd. in Morris 53). Such a re-enactment might today be more commonly described as an Orientalist appropriation. It is possible that Abramovi\u0107 saw <em>Repatriate<\/em> around the time of or during her 2015 residency in Sydney and decided to remake it in her own image.<\/p>\n\n\n\n<p class=\"has-small-font-size wp-block-paragraph\"><a name=\"end3\" href=\"#back3\"><sup>[3]<\/sup><\/a> There were 5 screens in the Perth Festival version and a muffled rhythmic soundtrack accompanied the performance.<\/p>\n\n\n\n<p class=\"has-small-font-size wp-block-paragraph\"><a name=\"end4\" href=\"#back4\"><sup>[4]<\/sup><\/a> Bruno Latour\u2019s definition of actor-network-theory differentiates between social actors and associations between nonhuman entities which operate through entangled interactions and have particular forms of agency that take them beyond natural causality (Latour 10, 65).<\/p>\n\n\n\n<p class=\"has-small-font-size wp-block-paragraph\"><a name=\"end5\" href=\"#back5\"><sup>[5]<\/sup><\/a> Abramovi\u0107 was raised by her religious grandmother who engaged in Orthodox Christian rituals. In her art, Abramovi\u0107 has explored rituals of penance in forms of self-inflicted physical abuse aimed at spiritual transformation, causing major public controversies and condemnation from some conservative Catholics who have labelled her a \u201csatanist\u201d (see for example Saner; Cafolla).<\/p>\n\n\n\n<p class=\"has-small-font-size wp-block-paragraph\"><a name=\"end6\" href=\"#back6\"><sup>[6]<\/sup><\/a> Or, as the <em>United Nations Pacific Strategy 2018\u20132022 Report<\/em> notes with specific reference to the 14 countries of the Pacific Islands: \u201cEvidence shows that due to pre-existing inequalities, women and marginalised and vulnerable groups are disproportionately impacted by the impacts of climate change and disasters and are also less capable of responding and adapting to, preparing for, and recovering from disasters\u201d (United Nations in the Pacific 23).<\/p>\n\n\n\n<p class=\"has-small-font-size wp-block-paragraph\"><a name=\"end7\" href=\"#back7\"><sup>[7]<\/sup><\/a> Islander women are often depicted in tourist advertisements as beautiful objects, commonly adorned with tropical flowers, frequently frangipanis which grow in abundance in tropical climates. Taumoepeau\u2019s rejection of the frangipani here is to insist upon an anti-aestheticised and exploitative image of Islander culture (and Islander women in particular) and to foreground instead the harsh realities that Island cultures face at the hands of Western industrialisation and colonialisation.<\/p>\n\n\n\n<p class=\"has-small-font-size wp-block-paragraph\"><a name=\"end8\" href=\"#back8\"><sup>[8]<\/sup><\/a> As I write this, there are severe floods down the eastern coast of Australia and \u201crain bombs\u201d attributed to the La Ni\u00f1a effect and a changing climate. The frequency of such natural disasters in this country, especially following the Black Summer bushfires of 2019\u20132020, are changing the lived experience of climate-related catastrophes for many Australians.<\/p>\n\n\n\n<p class=\"has-small-font-size wp-block-paragraph\"><a name=\"end9\" href=\"#back9\"><sup>[9]<\/sup><\/a> Jen Rae is a First Nations artist of Canadian M\u00e9tis descent who currently lives and works in Australia and who specialises in arts-based environmental communication and disaster resilience. Some of her best-known work as part of the <em>Refuge<\/em> (2016\u201322) project (in which Taumoepeau was also a leader and collaborator) included artistic collaborations with emergency services, in which they rehearsed climate-related emergencies such as flood, heatwave and pandemic. Rae is the co-founder of the \u201cCentre for Reworlding,\u201d a collection of Aboriginal and non-Aboriginal artists working intersectionally at the nexus of arts and climate futures (Rae).<\/p>\n\n\n\n<h5 class=\"wp-block-heading\"><strong>Bibliography<\/strong><\/h5>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Abramovi\u0107, Marina. <em>The Artist is Present. <\/em>Museum of Modern Art, New York, 2010.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">\u2014\u2014\u2014. \u201c<a href=\"https:\/\/vimeo.com\/306257464\" target=\"_blank\" rel=\"noreferrer noopener\">Marina Abramovi\u0107 at the 2018 Nobel Week Dialogue<\/a>.\u201d <em>Marina Abramovic Institute<\/em>, 13 Dec. 2018. Accessed 5 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">\u2014\u2014\u2014. <em>Rising<\/em>. Stockholm, Sweden, 2018.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Acute Art. \u201c<a rel=\"noreferrer noopener\" href=\"https:\/\/acuteart.com\/marina-abramovic-behind-the-scenes\/\" target=\"_blank\">Behind the Scenes of Marina Abramovi\u0107\u2019s <em>Rising<\/em><\/a>.\u201d <em>Acute Art<\/em>, 15 Oct. 2018. Accessed 5 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Australian Broadcasting Corporation (ABC). <em><a rel=\"noreferrer noopener\" href=\"https:\/\/vimeo.com\/335773936\" target=\"_blank\">Latai Taumoepeau ABCTV Feature<\/a><\/em>. <em>Vimeo<\/em>, produced by Rachel Story and Nicola Harvey, 2016. Accessed 5 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Ayres, Eddie. \u201c<a rel=\"noreferrer noopener\" href=\"http:\/\/www.abc.net.au\/radionational\/programs\/the-art-show\/a-group-of-australian-artists-responses-to-the-2016-nauru-file\/9399424\" target=\"_blank\">Australian Artists Respond to the 2016 Nauru Files, Latai Taumoepeau\u2019s <em>Repatriate<\/em> and Eddie Takes a Drawing Lesson<\/a>.\u201d <em>The Art Show<\/em> with Eddie Ayres, Radio National Australian Broadcasting Company, 7 Feb. 2018. Accessed 3 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Bednarz, Tomasz. \u201cInterview with Tomasz Bednarz.\u201d <em>Once Upon a Pixel: Storytelling and Worldbuilding in Video Games<\/em>, edited by Eddie Paterson, Timothy Williams and Will Cordner, CRC Press, 2020.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Bishop, Claire. <em>Artificial Hells: Participatory Art and the Politics of Spectatorship<\/em>. Verso, 2012.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Boyce, Jess. \u201c<a rel=\"noreferrer noopener\" href=\"https:\/\/www.seesawmag.com.au\/2018\/03\/dancing-or-drowning\" target=\"_blank\">Dancing or Drowning: Perth Festival Review<\/a>.\u201d <em>SeeSaw Magazine<\/em>, 6 Mar. 2018. Accessed 5 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Cafolla, Anna. \u201c<a rel=\"noreferrer noopener\" href=\"https:\/\/www.dazeddigital.com\/art-photography\/article\/43700\/1\/catholics-protest-silent-prayer-at-marina-abramovic-poland-cleaner-show\" target=\"_blank\">Catholics Protest in Silent Prayer at Marina Abramovi\u0107\u2019s show<\/a>.\u201d <em>Dazed<\/em>, 14 Mar. 2019. Accessed 3 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Centre For Research on Environmental Decisions (CRED). <em>The Psychology of Climate Change Communication: A Guide for Scientists, Journalists, Educators, Political Aides, and the Interested Public<\/em>. Columbia UP, 2009.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Chaudhuri, Una. \u201cAnthropo-Scenes: Theatre and Climate Change.\u201d <em>Journal of Contemporary Drama in English, <\/em>vol.3, no. 1, 2015, pp. 12\u201327.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Filks, Ilze. \u201c<a rel=\"noreferrer noopener\" href=\"https:\/\/www.reuters.com\/business\/cop\/gaziantep-glasgow-little-amal-delivers-seeds-hope-cop26-2021-11-09\/\" target=\"_blank\">From Gaziantep to Glasgow, Little Amal Delivers Seeds of Hope to COP26<\/a>.\u201d <em>Reuters<\/em>, 11 Nov. 2021. Accessed 5 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Hardin, Garrett. \u201cThe Tragedy of the Commons.\u201d <em>Science<\/em>, vol. 162, no. 3859, 1968, pp. 1243\u201348.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Hau\u2019ofa, Epeli. <em>We Are the Ocean: Selected Works<\/em>. U of Hawai\u2018i P, 2008.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Isbister, Katherine. <em>How Games Move Us: Emotion by Design<\/em>. The MIT Press, 2017.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Kane, Ashleigh. \u201c<a rel=\"noreferrer noopener\" href=\"http:\/\/www.dazeddigital.com\/art-photography\/article\/44432\/1\/marina-abramovic-rising-is-using-vr-and-empathy-to-help-save-the-world\" target=\"_blank\">Future World: Marina Abramovi\u0107 on Using VR and Empathy to Help Save the World<\/a>.\u201d <em>Dazed<\/em>. Accessed 3 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Kohler, Adrian, and Basil Jones. \u201c<a rel=\"noreferrer noopener\" href=\"http:\/\/www.youtube.com\/watch?v=dwoy0ve3b1g\" target=\"_blank\">Creating Little Amal &#8211; by Handspring Puppet Company<\/a>.\u201d <em>YouTube<\/em>, 8 Oct. 2020. Accessed 5 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Latour, Bruno. <em>Reassembling the Social: An Introduction to Actor-Network-Theory<\/em>. Oxford UP, 2005.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Mangioni, Talei Luscia. \u201cConfronting Australian Apathy: Latai Taumoepeau and the Politics of Performance in Pacific Climate Stewardship.\u201d <em>The Contemporary Pacific<\/em>, vol. 33, no. 1, 2021, pp. 32\u201362.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Marx, Sabine M., Elke U. Weber, Benjamin S. Orlove, Anthony Leiserowitz, David H. Krantz, Carla Roncoli, and Jennifer Phillips. \u201cCommunication and Mental Processes: Experiential and Analytic Processing of Uncertain Climate Information.\u201d <em>Global Environmental Change<\/em>, vol. 17, 2007, pp. 47\u201358.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Mies, Maria and Vandana Shiva. <em>Ecofeminism<\/em>. 1993. Zed Books, 2014.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Moreton-Robinson, Aileen, editor. <em>Talkin\u2019 Up to the White Woman: Aboriginal Women and Feminism<\/em>. U of Queensland P, 2000.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Morris, Kadish. \u201c<a rel=\"noreferrer noopener\" href=\"https:\/\/www.theguardian.com\/artanddesign\/2022\/feb\/12\/marina-abramovic-i-dont-want-to-have-my-life-in-control\" target=\"_blank\">Marina Abramovic: \u2018I Don\u2019t Want to Have My Life in Control<\/a>.\u2019\u201d <em>The Guardian<\/em>, 12 Feb. 2022. Accessed 28 Apr. 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Neimanis, Astrida. <em>Bodies of Water: Posthuman Feminist Phenomenology<\/em>. Bloomsbury, 2017.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Plumwood, Val. <em>Feminism and the Mastery of Nature<\/em>. Routledge, 1993.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Rae, Jen. <em><a rel=\"noreferrer noopener\" href=\"https:\/\/www.jenraeis.com\" target=\"_blank\">Jen Rae: Practice-led Researcher: Art, Climate, Futures<\/a><\/em>. Accessed 18 Aug. 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Ranci\u00e8re, Jacques. <em>The Politics of Aesthetics: The Distribution of the Sensible<\/em>. Continuum, 2004.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Rutledge, David. \u201c<a rel=\"noreferrer noopener\" href=\"http:\/\/www.abc.net.au\/radionational\/programs\/philosopherszone\/jen-rae\/13751118\" target=\"_blank\">Art and Climate<\/a>.\u201d <em>The Philosopher\u2019s Zone<\/em> with David Rutledge, Radio National Australian Broadcasting Company. 13 Feb. 2022. Accessed 28 Apr. 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Richards, Mary. <em>Marina Abramovi\u0107<\/em>. Routledge, 2009.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Runciman, Cathy. \u201c<a rel=\"noreferrer noopener\" href=\"https:\/\/atlasofthefuture.org\/project\/little-amal-the-walk\/\" target=\"_blank\">A Journey of Hope for Refugees: Little Amal\/The Walk<\/a>.\u201d <em>Atlas of the Future<\/em>, 16 June 2021. Accessed 5 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Salleh, Ariel. <em>Ecofeminism as Politics: Nature, Marx and the Postmodern<\/em>. 1997. Zed Books, 2017.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Stevens, Lara, Peta Tait and Denise Varney, editors. <em>Feminist Ecologies: Changing Environments in the Anthropocene<\/em>. Palgrave Macmillan, 2018.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Saner, Emine. \u201c<a rel=\"noreferrer noopener\" href=\"https:\/\/www.theguardian.com\/artanddesign\/2020\/oct\/07\/marina-abramovic-im-an-artist-not-a-satanist\" target=\"_blank\">Marina Abramovi\u0107: I\u2019m an Artist, Not a Satanist!<\/a>\u201d <em>The Guardian<\/em>, 7 Oct. 2020. Accessed 5 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Stiles, Kristine, Klaus Biesenbach, and Chrissie Iles. <em>Marina Abramovic<\/em>. Phaidon, 2008.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Struck-Garbe, Marion. \u201cReflections on Climate Change by Contemporary Artists in Papua New Guinea.\u201d <em>Pacific Climate Cultures: Living Climate Change in Oceania<\/em>, edited by Tony Crook and Peter Rudiak-Goulds, De Gruyter, 2018, pp. 106\u201318.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Teaiwa, Teresia K. \u201c\u0392ikinis and other s\/pacific n\/oceans.\u201d <em>The Contemporary Pacific,<\/em> vol. 6, no. 1, 1994, pp. 87\u2013109.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Tait, Peta. \u201cSite-Specific Ecological Loss.\u201d <em>Performance Research<\/em>, vol. 23, 2018, pp. 4\u20135.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">\u2014\u2014\u2014. <em>Forms of Emotion: Human to Nonhuman in Drama, Theatre and Contemporary Performance<\/em>. Routledge, 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Taumoepeau, Latai. \u201c<a rel=\"noreferrer noopener\" href=\"https:\/\/utp.org.au\/event\/dream-sequence-latai-taumoepeau-and-peter-polites\" target=\"_blank\">Dream Sequence: Latai Taumoepeau and Peter Polites<\/a>.\u201d <em>Utp<\/em>, 31 Mar. 2021. Accessed 3 May 2022.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">\u2014\u2014\u2014. <em>Repatriate, <\/em>\u201c24 Frames Per Second.\u201d Carriageworks, 2015.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">United Nations in the Pacific. <em>United Nations Pacific Strategy (2018\u20132022) Report<\/em>. Fiji and Samoa, 2017.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Watson, Irene. \u201cBuried Alive.\u201d <em>Law and Critique<\/em>, vol. 13, 2002, pp. 253\u201369.<\/p>\n\n\n\n<p class=\"hangingIndent wp-block-paragraph\">Zuabi, Amir Nizar. <em><a rel=\"noreferrer noopener\" href=\"https:\/\/www.walkwithamal.org\" target=\"_blank\">The Walk<\/a><\/em>. Accessed 5 May 2022.<a name=\"end\">&nbsp;<\/a><\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity is-style-wide\"\/>\n\n\n\n<figure class=\"wp-block-image size-thumbnail alignnone\"><img loading=\"lazy\" decoding=\"async\" width=\"150\" height=\"150\" src=\"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/Lara-Stevens-150x150.jpg\" alt=\"\" class=\"wp-image-559\"\/><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\"><a name=\"end\" href=\"#back\">*<\/a><strong>Lara Stevens<\/strong> is the author of <em>Anti-War Theatre After Brecht: Dialectical Aesthetics in the Twenty-first Century <\/em>(2016), editor and translator (Fre-Eng) of essays by H\u00e9l\u00e8ne Cixous: <em>Politics, Ethics and Performance: H\u00e9l\u00e8ne Cixous and the Th\u00e9\u00e2tre du Soleil<\/em> (2016) and coeditor of <em>Feminist Ecologies: Changing Environments in the Anthropocene<\/em> (2018) with Peta Tait and Denise Varney. She is a currently a Postdoctoral Fellow at the University of Melbourne on the Australian Research Council Project \u201cTowards an Australian Ecological Theatre\u201d (2021\u201324).<\/p>\n\n\n\n<p class=\"has-text-align-center has-small-font-size wp-block-paragraph\">Copyright <strong>\u00a9<\/strong> 2022 Lara Stevens<br><em>Critical Stages\/Sc\u00e8nes critiques<\/em> e-ISSN:2409-7411<\/p>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter\"><a href=\"https:\/\/creativecommons.org\/licenses\/by-nc-nd\/4.0\/\" target=\"_blank\" rel=\"noreferrer noopener\"><img decoding=\"async\" src=\"https:\/\/www.critical-stages.org\/wp-content\/uploads\/2021\/03\/88x31.png\" alt=\"Creative Commons Attribution International License\"\/><\/a><\/figure>\n<\/div>\n\n\n<p class=\"has-text-align-center has-small-font-size wp-block-paragraph\">This work is licensed under the<br>Creative Commons Attribution International License CC BY-NC-ND 4.0.<\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":620,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_seo_schema_type":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[11],"tags":[],"class_list":["post-557","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-special-topic"],"jetpack_sharing_enabled":true,"jetpack_likes_enabled":true,"jetpack_featured_media_url":"https:\/\/www.critical-stages.org\/26\/wp-content\/uploads\/sites\/27\/2022\/11\/Latai-Pspace_Liveworks-8503.jpg","_links":{"self":[{"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/posts\/557","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/comments?post=557"}],"version-history":[{"count":9,"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/posts\/557\/revisions"}],"predecessor-version":[{"id":1263,"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/posts\/557\/revisions\/1263"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/media\/620"}],"wp:attachment":[{"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/media?parent=557"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/categories?post=557"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.critical-stages.org\/26\/wp-json\/wp\/v2\/tags?post=557"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}