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ILIADE #2 Knees

From Priam begging for mercy kneeling at Achilles' feet to George Floyd lying face down on a sidewalk suffocated by the pressure of the police officer Derek Chauvin's knee on his neck, a single universe of violence and suffering.


The new performative action places the human body at the center and focuses on the position of the loser, the defeated, the victim who begs for mercy before the executioner - a condition horribly recurring in the war epic; getting down on one's knees is also the position of gratitude, of the body that wants to remain in contact with the bottom, the root, the invisible, the dark, the unknown and at the same time tend upwards, the air, the other by himself, spherical, luminous, vibrant, sensitive.

The project

ATLANTE SULLA VIOLENZA

Progetto triennale drammaturgico e di cultura visuale 2025_2027


L’Iliade non riuscirebbe tuttavia ad assurgere a poesia,

sarebbe solo un monotono paesaggio desertificato dalla forza,

se in essa non vi fossero disseminati qua e là momenti luminosi, momenti brevi e divini nei quali gli uomini hanno un’anima.

Simone Weil


The long-standing dramaturgical and imagoturgical investigation into this founding work of Western thought is directed in search of these luminous moments.

Truth and beauty, between divine figures and heroes in perpetual struggle, seem to mark time brackets where time seems not to exist, or to be as infinite and immortal as the lives of quarrelsome and vengeful gods. Parenthesis where poetry rises above the ferocity of a war whose meaning has been lost, the ultimate goal of contention.


Truth and beauty of figures that emerge above battle, victory or defeat, honor and glory, of the hero whose powerful humanity emerges above all in the weakness of a weeping or the embrace of blood brothers as night falls, of the role imposed on the prisoners of the defeated city or in the implored pity of those who ask for the unburied body of their son. But then the war resumes even more violently, and victory is achieved through deception.


For Simon Weil, the Trojan War is the paradigm of every war; Homer was able to recount its Evil and the inability of evil to contaminate good, the constant struggle between force and bestiality, the hero's solitude and piety, because only in these interludes of mortal beings do one awaken one's soul and thought from the dark night of a ten-year war. The poem contains within itself all the elements that will give rise to the Tragedy in its most complex and accomplished forms.


Every ethical-aesthetic reference to our present requires a critical, dramatic thought that draws the boundaries between epic thought, heroic figure and form, between strength and power in the field in order to draw its true meaning: does one who has strength also have power? or is the true power of those who do not recognize force and violence, after having suffered them, as inescapable?


A theatre that has its own contests in contemporary times cannot ignore it, poetry - a terrible weapon of defense - cannot ignore it.

Credits

Installazione site-specific


Aula Giorgio Canuto, Ex Istituto di Medicina Legale

Ospedale Maggiore

Università di Parma


Dramaturgy, imagoturgy Francesco Pititto

Performance composition, installation, costumes Maria Federica Maestri

Sounds Andrea Azzali

Performer Tiziana Cappella, Francesca Grisenti, C.L. Grugher, Lorenza Guerrini, Aldo Rendina, Sandra Soncini, Carlotta Spaggiari

Performer on video Guglielmo Gazzelli, Paolo Maccini, Lino Pontremoli, Luigi Moia, Marco Cavellini, Massimiliano Cavezzi, Delfina Rivieri

Curatring Elena Sorbi

Organization Ilaria Stocchi

Communication, press office Giovanna Pavesi

Graphic design, promotion Alessandro Conti

Light design Alice Scartapacchio

Production manager Giulia Mangini

Technical set-up Lucia Manghi, Dino Todoverto

Photos Elisa Morabito

Video shooting, editing video Amedeo Cavalca

Video shooting assistant Niccolò Morelli

Production Lenz Fondazione


Premiere June 4, 2026

Introduction

  • Of human suffering
  • Running_8 minutes and 46 seconds
  • In plea
  • Waiting for the lighting


"The great Priam entered unseen, and standing beside him he clasped in his hands

Achilles' knees, he kissed that terrible, murderous hand, which many sons killed him."


«What do you want?» Floyd responded: «Please, the knee in my neck,

I can't breathe, sir».



THE BODY, THE VIOLENCE AND THE HARM ASSESSMENT


Strength is what makes anyone who is subjected to it a thing.


The performance space of the second chapter of the dramaturgical project inspired by the Iliad is a classroom within the Department of Medicine and Surgery of the University of Parma within one of the historic pavilions of the Ospedale Maggiore.


The Aula Canuto is presented in the form of an anatomical amphitheatre with concentric wooden steps in the centre of which the human body will be studied and evaluated by the spectator/observer.

The architecture of the classroom demonstrates the triumph of the gaze as a new privileged means of accessing knowledge of the body subjected to violence in the tragic epic of war, and we learn about the expertise in assessing personal harm in the fields of criminal, civil, social insurance, and private liability.


The identifying space for the outcome of the violence perpetrated and suffered by the victims becomes, through artistic installation, the place where the perpetrators can be tried and the victims can be repaired, displaying the violated bodies, providing evidence, testimonies, and documents.

Media

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Press

Sipario


Franco Acquaviva

ILIAD #2 Knees - dramaturgy, imagoturgy Francesco Pititto


There is no representation here, only a scroll of human gravestones, of short living epigraphs of bodies that strip naked as an extreme form of affliction, or perhaps of liberation (the long sequence of the washing in the small bathtub of Creusa-Lorenza Guerrini).

The generosity of Lenz's performers is always striking: it's not an exuberant athleticism, theirs; nevertheless, they submit to physical scores and actions that seem like penances and are florilegio. The dives in the tub; the descent of the steps on your back and upside down by Elena-Sandra Soncini.

Things, however, with the soul, become men (and women) subjected to a violence that strips them of humanity; but “the soul is not made to inhabit a thing (…) who knows what effort it takes for it at every moment to conform to this, to twist and fold itself”.

Gazzetta di Parma


Valeria Ottolenghi


Transportable cages, an infinite amount of white fabrics occupying the shelves, with others stained with blood, a show/installation of intense images. The seconds scroll several times on the screen from 08 and 46 to zero, when breathing is made impossible, with the presence of sensitive actors, in large numbers the names of Priam, Hector, Troilus, Paris. Between one and the other pale knees that bend with difficulty, perhaps a surrender, or a prayer. Hecuba with large breasts, almost an original figure of motherhood, has her feet and wrists wrapped in the fur of the she-wolf, the bitch, whom her children invoke several times, ready to curse Elena, the cause of so many bereavements. She too is unhappy, and will end up on the gynecological table, then carrying the bags to enclose the dead, the bloody fabrics, finally, as if sliding down the steps, making Floyd's words his own (George, ed.), with the request for help, a torment that had moved the world, a common sensitivity also similar to the parentheses identified by Weil in the Homeric poem of bloody battles (...). For Cassandra, a noisy flirt, the final scene is in absolute silence, truly heartbreaking because she cannot finally say goodbye to her brother Eleno, to lock him in that black container, feeling rather the need to wrap him in pitiful affection, kissing him gently over and over again. Applause!

Università di Parma


Francesca Bortoletti


"About ILIAD#2 Knees, I am still accompanied by the relationship between the bodies on stage and the Giorgio Canuto Hall of the University of Parma, configured as an anatomical amphitheatre. A space historically conceived for the body to be exposed to the gaze, studied and interrogated, becomes here the place where that same body is no longer just an object of knowledge, but a living presence, traversed by history, violence and the possibility of ‘pietas’. It was this dialogue between place and scenic action that was the key through which I went through the experience of the show. Interpreters inhabit the space with an intense and rigorous presence, making gesture a language capable of suspending the story to allow a more essential dimension to emerge, in which the body seems to preserve a memory that precedes the words.

In the anatomical amphitheater, the arrangement of space constructs a precise relationship between the body exposed at the center and the community of observers: a relationship in which the gaze is called to become an instrument of knowledge. 'Knees' seems to reverse this dynamic. The body is no longer exhibited to be understood, but offers itself in its vulnerability, and the gaze is not called to produce knowledge or formulate a judgment, but to allow itself to be questioned by the vulnerability of the other."

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