Futuro animal

The human beings living on the other side of the wall, are voluntarily converting their bodies into animals.

The hippie and MC Leire Mesa tragicomically leads us to visualize a multidimensional space. In there, the process of dehumanization of modern society is reflected in the silicon’ asses, media walls of disinformation, broken women as symbols of human failure, circus bodies and exoduses.

… The spectacularity of the stage format which we are researching in Futuro Animal, lives in the social, the discursive and the poetic power that the Circus sets in the popular imaginarium before entering the tent to see a circus show.

Why doing circus now that the world is on fire? What is the meaning of circus within this context? What is the virtuosity for? And a specialized circus body? What is its beauty and its usefulness? Who can access with their bodies to the art of making circus? Who does circus without knowing that they are doing circus? How is a body that crosses the Mediterranean to reach Europe? How can we compare it with a circus body? Through which bodies has art and world’s history been told?

Dear friends, these and other paradigmatic questions have made Futuro Animal a process that can hardly be described with words. We do trapeze, we have a “swing bomb” as a symbol of the surviving echo of the wars, a buffoon expressing her delirium, a German hippie with a lot of money who has paid for the whole production and is a not specialized circus body. The music sounds, the animals are the metaphor, and finally the hidden side of the circus, its marginal shadow, appears as power.

The circus of Futuro Animal can become a post-world scenery. Something like the world after a total destruction of all the things we know.

It can also suggest the idea of a future world full of new beings and nature. But it is also an approach towards the way of being animal, as a kind of involution, a return to the primitivism and the basics of our beings, an idea that suggests to come back, come back to a shelter to gather around the fire, to be close,  to share the heat of the food, to understand that the daily gesture of getting together is the ontology of human resistance.