Escolar Documentos
Profissional Documentos
Cultura Documentos
txt
Volume 1
Setembro
2010
ISSN 2178-9800
idana.txt
Volume 1
September
2010
Marcandrea 18 / Jesus
Martin-Barbero 9, 10,
11, 12, 17 / Avanthi
Meduri 51, 52, 57 /
Luis Melo 39, 42, 43 /
Membros Cia. de Dana
16, 17 / Juno Miklavec
23, 24 / Aldo Milohni
28/ Philippe Minyana 39,
45 / Alain Monot 78, 79/
Aldo Moro 30 / Rabih
Mroue 29 / Ronald
Munroe 67 / Nadja Naira
41, 44 / Botjan Narat
25, 26, 27 / Janet
OShea 51, 52, 57 / Dilip
Parameshwar Gaonkar
50, 51, 57 / Tone Partlji
35, 36 / Patrice Pavis 72,
73 / Anna Pavlova 50,
51 / Jos Luiz Pederneiras
11 / Rodrigo Pederneiras
10, 11 / Zu Pei 50, 51 /
Muharem Pervi 27, 28 /
Astrid Peterle 31 / Picasso
19, 20 / Matja Pikalo
25, 26 / Steven Pinker
15, 16, 17 / Antnio
Pinto Ribeiro 70, 71, 72 /
Matja Pograjc 24, 25 /
Racionais MCs 12, 14 /
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Vol. 1Set 2010
Bianca Ramoneda 39 /
Jacques Rancire 21,
22 / Teja Reba 25, 27 /
Janana Rocha 17 /
Rockettes 14 /
Lia Rodrigues 45 /
Duan Rogelj 23, 24 /
Felix Ruckert 72, 73, 74,
75, 77 / Sadayakko
46, 49, 50, 51, 57 /
Alonso Salazar 11, 12 /
Ezter Salmon 75, 77 /
Nuno Santos 49 /
Martha Savigliano 48,
49, 50, 57 / Richard
Schechner 21, 22, 57 /
Friedrich Schiller 12, 13 /
Schlemmer 19, 20 /
Scipion Nasice Sisters
Theatre 27 / Goran
Sergej Prista 28 /
Shakespeare 42, 43 /
Uday Shankar 50, 51 /
Shen Wei 53, 54 /
Shijingmo 50, 51, 52, 53 /
The Slovenian National
Theatre 19, 29 /
Giovana Soar 38 /
Herman Sorgeloos 68,
69, 70 / Helen Spackman
66 / Dejan Srhoj 25 /
4
Ruth St Denis 49 /
Igor tromajer 22, 23 /
Meg Stuart 19, 20 /
TanzQuartier 69 /
Tanztheater 71, 73 /
Veno Taufer 20, 21, 27,
28 / E.B. Taylor 16 /
Anton Tchekhov 39, 45 /
Teatro da Eslovnia 20 /
Saburo Teshigawara
53, 54 / Tiller Girls 14 /
Ajda Toman 25, 26 /
Irena Tomain 25, 26 /
Toma Toporii 21,
22 / John Travolta 9, 10/
Borut Trekman 27 /
Uakti 10 / Caetano
Veloso 10 / Daniel
Veronese 45 / Vertigem
45 / Rok Vevar 21, 22,
24, 25 / Claudia Vicua
63 / Helena Vieira 61 /
Marcio Vito 39 / Marija
Vogelnik 27, 28 /
Krzysztof Warlikowski
45 / Aaron Williamson
64 / Bob Wilson 69 /
Jos Miguel Wisnik 10 /
Sardono W. Kusumo 53,
55 / Dick Wong 55 / Wu
Xiao Bang 50, 51, 52, 53
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Vol. 1Sept 2010
/ Tom Z 10 / Dragan
ivadinov 35, 36 /
Slavoj iek 22, 23 /
Grega Zorc 24, 25 /
idana.txt
Uma jangada de idias
Diante de um mundo cada vez mais conectado,
as definies e fronteiras que envolvem o
conceito de contemporaneidade esto cada vez
mais fluidas. Pensadores de todos os lugares do
mundo vm tratando essa mesma questo
a partir de sua experincia local. Oidanca.net,
a partir de seu espao de trocas nacional e
internacional, decidiu aprofundar este espao
para artigos de mais flego e que tratassem
da pratica cnica atual a partir de pontos de vistas
os mais variados possveis. Nasceu assim este
idanca.txt, uma espcie de jangada, feita de
um amarrado de ideias que pudessem navegar
temporariamente juntas e encontrar leitores.
Com apoio da Fundao Prince Claus,
da Holanda, o idanca.txt uma srie de cinco
edies PDF com textos de autores de diferentes continentes, refletindo sobre vrios aspectos
da contemporaneidade. A escolha pelo formato PDF levou em conta a praticidade do acesso,
mas com a possibilidade de um trabalho
grfico mais elaborado. O projeto tambm conta com a parceria da IETM, da revista Obscena
e da revista eletrnica Questo de Crtica.
Cada edio, que poder ser lida online, baixada, impressa, usada em salas de aula, prope
uma constante troca de experincias e idias,
algumas vindas de zonas de sombra, regies em
desenvolvimento onde a informao ainda
circula com dificuldade, especialmente em uma
rea de conhecimento to ampla quanto as
artes cnicas.
Adoraremos saber sua opinio sobre este
novo projeto.
Os editores
idana.txt
Vol. 1Set 2010
idana.txt
A raft of ideas
When we face an increasingly connected world,
the definitions and borders around concepts like
contemporary become more and more fluid.
Thinkers in all places are adressing this same
question from their local experience. Idanca.net,
using its location in national and international
exchange, decided to deepen this space for
longer articles dealing with current performing
arts practices from the most varied points of
view. This new project, idanca.txt, is like a raft,
made of ideas tied temporarily together, that
could float away in the web and find readers.
With the support of Prince Claus Fund, from
Holland, idanca.txt is a series of five PDF
editions with texts written for authors of
different continents, reflecting on some aspects
of the contemporary. The choice of PDF format
took into account practical access, but with the
possibility of an elaborated graphical work. The
project also has the partnership of IETM
network, Obscena magazine and the Brazilian
electronic magazine Questo de Critica.
Each edition, that can be read online, downloaded, printed, used in classrooms, proposes a
idana.txt
Vol. 1Sept 2010
O TRNSITO RUA-PALCO
NA DANA BRASILEIRA:
HIP-HOP, MDIA,
COMPORTAMENTO
por Helena Katz
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Vol. 1Set 2010
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Vol. 1Sept 2010
THE STREET-STAGE
TRANSIT IN BRAZILIAN
DANCE: HIP-HOP,
MEDIA AND BEHAVIOR
by Helena Katz
Helena Katz tem trabalhado como crtica de dana em So Paulo desde 1977.
Em 1986, ela fundou o Centro de Estudos da Dana, onde pessoas envolvidas com
essa arte (desde o mercado de dana at o campo acadmico) se renem para
estudar, refletir e discutir. Desde 1994, tem lecionado na PUC Pontifcia Universidade Catlica, no Programa de Estudos Ps-Graduados em Comunicao e Semitica
e no curso Comunicao das Artes do Corpo. Alm disso, professora colaboradora no Programa de Ps-Graduao em Dana da Universidade Federal da Bahia
e professora convidada no Programa de Ps-Graduao em Artes da Universidade
de So Paulo.
Helena Katz has been working as dance critic in So Paulo since 1977. In 1986,
she created the Center for Dance Studies, where people involved with dance (from
the dance market to the academic field) gather to study, reflect and debate.
Since 1994, she has been teaching at PUC, in the Communication and Semiotics
post-graduate studies program and the Communication of the Arts of the
Body course.
10
10
Grease (Nos tempos da brilhantina) e Staying alive (Os embalos de sbado continuam).
O curioso foi como tudo isso veio desaguar na dana
criada para o palco. A hiptese aqui desenvolvida
a que se segue, mas o campo em que brotou foi o
daobservaodeumatransformaonaproduocoreogrfica de Rodrigo Pederneiras para a sua companhia,
o Grupo Corpo. A partir de 21 (1992), seu entendimento
sobre dana comeou a mudar e, em Breu (2007),
ficou ainda mais explcito que tipo de transformao estava em curso e que, evidentemente, no ocorria somente l.
O arco temporal que liga 21 a Breu comea aser
montado com a chegada da msica popular ao processo
de criao de Rodrigo Pederneiras e com a profunda
mudana no elenco da companhia. Conhecido pela ligao
estreita entre a coreografia e a msica que pratica,
quando passa a trabalhar com as criaes de Marco Antnio Guimares / Uakti, Jos Miguel Wisnik, Tom Z /
Gilberto Assis, Caetano Veloso, Arnaldo Antunes, Joo
Bosco, PhilipGlass e Lenine, contamina-se com
as misturas j presentes no trabalho de cada um desses
msicos. Seu palco invadido pela mestiagem da cultura
popular que, ento, passa a se traduzir em um outro
tipo de movimento, diferente daquele que vinha
desenvolvendo.
Paulatinamente, o rejuvenescimento do elenco e a incluso de negros tambm foram produzindo as suas marcas.
A principal talvez seja a que aponta para os hbitos
desses novos bailarinos hbitos que tm a ver com o
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Vol. 1Set 2010
company, Grupo Corpo. After 21 (1992), his understanding about dance began to change. With Breu (2007), the
kind of transformation taking place became even
more explicit, as well as the fact that it evidently wasnt
only happening there.
The time arc connecting 21 to Breu began to be assembled with the introduction of pop music into the creative
process of Rodrigo Pederneiras and the deep change
in the companys cast. Known for the close connection
between choreography and music in his practice
once he started working with Marco Antnio Guimares
/ Uakti, Jos Miguel Wisnik, Tom Z / Gilberto Assis,
Caetano Veloso, Arnaldo Antunes, Joo Bosco, Philip
Glasss and Lenine he becomes influenced by the mixtures already present in the work of each of the musicians.
His stage is invaded by the miscegenation of popular
culture, which then starts to be translated into a different
kind of movement, different from the one he had
been developing.
Gradually, the rejuvenation of the cast and the inclusion
of black dancers made their marks. The main one is probably that which point to the habits of the new dancers
habits that have to do with what has been happenings
with the music-dance relationship in the world since the 80.
The social mobility represented by this new cast
alters old codes of behavior. A dancer couldnt have tan
marks and did not party. As dance became popular
as a kind of social bonding, these young dancers, just like
every other young non-dancer of the same age group,
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12
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HIP-HOP
Evidentemente, a contaminao palco-rua no comeou
com Michael Jackson. Para ficarmos somente no sculo XX, basta lembrar que a exploso da dana de salo
ocorreu depois da I Guerra Mundial, e que, j nos seus
primeiros anos, tinha havido uma migrao de interesses
da dana da alta cultura (bal) em direo s formas
de entretenimento de massa, como o teatro de variedades, as revistas e o musical. Neles, destacavam-se
os chorus line, com coreografias baseadas em alinhamentos sincronizados. Dentre as que mais se destacaram
naquela poca, as inglesas Tiller Girls foram estudadas
por Krakauer como emblemas da linha de produo
do mundo fordista. Essa tradio vai ser mantida com as
rockettes da Radio City Music Hall.
So considerados pioneiros no Brasil os Racionais MCs (Mc o mestre de cerimnia ou rapper), Thayde e o DJ Hum. Breakdance foi o nome que a imprensa norteamericana escolheu para apresentar diferentes danas urbanas que surgiram nos
anos 70: o break ou Bboying (de Nova York) e o popping e locking (de Los Angeles).
A comunidade hip-hop considera o termo discriminatrio.
conta dessa situao de existncia em um fluxo permanente de trocas. E, tambm no seu caso, esse corpo no
troca somente com uma nova mobilidade social, promovida, sobretudo, pelo alargamento do acesso ao
computador e seus desdobramentos e pela midiatizao
das danas onde palco e rua se misturavam. Ele troca
e, nessa troca constri a sua forma, mas tambm opera
como uma espcie de propaganda dessa forma, disseminando, assim, as informaes que o constituem.
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DANA DE RUA
No entanto, a primeira matria acerca da dana de rua
somente surge cinco anos aps a formao do primeiro
grupo da cidade, coincidentemente com o perodo em que
a dana de rua insere-se no Festival de Dana do Tringulo e passa a contar com a participao de um funcionrio
da SMC de Uberlndia, em 1989. Importante ressaltar
que os jornais no dispunham de dispositivos para interpretar a dana de rua, eles registram momentos e/ou acontecimentos do produto (dana de rua) deslocados do processo e no dispem de informaes detalhadas (Guarato,
2008, p.18). Nesse comentrio de Rafael Guarato, em seu
livro Dana de rua, corpos para alm do movimento, Uberlndia (19702007) (2008), est a sntese do que viria a se
consolidar como uma das foras determinantes da produo de dana no Brasil, sobretudo a partir do final dos
anos 80 e da contaminao palco-rua,7 que se intensificou.
Nele se evidenciam tambm quatro tipos de relao que
passaram a pautar a produo de dana no Brasil:
a da dana da alta cultura com as danas urbanas;
a das danas urbanas com a mdia;
a dos festivais com as danas urbanas;
e a ligao entre dana e universidade.
Os quatro tipos se imbricam e promovem mudanas na
produo da dana como um todo, e no somente no
segmento das danas urbanas.
7 A essa altura, a rua tinha passado a ser a casa dos jovens norte-americanos
ligados a essa cultura, e o break, a sua dana, uma dana freestyle (estilo livre) que
parecia no ter limites fsicos.
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CORPO
Foi com a consolidao da antropologia e da psicologia
como mtodos de investigao em cincias humanas,
no final do sculo XIX, que o corpo se tornou um objeto
de estudo fundamental. E.B. Taylor, pai da antropologia,
assumiu que existia uma conexo ntima entre o que
chamava de progresso sociocultural e mental. Arelao
entre corpo e ambiente comea, ento, a ser questionada.
Existem muitos corpos debaixo da palavra corpo,
mas, quase sempre, isso no se torna aparente. Como
tudo o que existe existe na forma de um corpo, no
parece ser necessrio explicitar a filiao das falas sobre
o corpo, que so entendidas como sendo autoevidentes,
mas no so. Corpo no uma palavra factiva.
Steven Pinker, em seu livro Do que feito o pensamento. A lngua como janela para o pensamento humano
(2007), quem explica que existem verbos, em ingls,
como learn (no sentido de buscar informao verdadeira)
e remember (lembrar) que implicam uma coisa que
o falante v como verdade indiscutvel, no apenas algo
em que acredita muito (2007, p.21). Pinker nomeia esses
verbos de factivos e alerta que tm algo de paradoxal,
pois mesmo sem a certeza sobre a sua verdade, a maioria continua usando-os como se tivessem.
Corpo, mesmo no sendo verbo, aparece, em muitos
discursos, no papel de uma palavra atada realidade
afinal, o corpo est a, inteiramente disponvel
ao contato. E parece carregar o compromisso dos verbos
factivos, isto , uma ligao com a verdade. Contudo,
16
5 At this point, the street had become the home for North-American youth
involved in this culture and their dance, break-dancing, a freestyle dance that didnt
seem to have physical limitations.
THE STREET-STAGE TRANSIT IN BRAZILIAN DANCE: HIP-HOP,
MEDIA AND BEHAVIOR, by Helena Katz
16
BIBLIOGRAFIA
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17
verbs in English such as learn (in the sense of seeking true goes on with Grupo Corpo taken as an indicator
information) and remember that imply something the
of a general situation maybe it is actually possible to
speaker sees as indisputable truth, not something he
propose that every choreography is social.
believes in very much. Pinker names these factive verbs
and warns they are somewhat paradoxical, because even BIBLIOGRAPHY
MARTIN-BARBERO, Jesus. Dos meios s
mediaes: comunicao, cultura e
without being sure about their truth, most people keep
ARAJO, Marianna e Eduardo Granja
hegemonia. Rio de Janeiro, UFRJ, 5
on using them as if they were.
Coutinho. Hip-hop: uma batida
ed., 2008.
contra-hegemnica na periferia da
Even if it is not a verb, in some discourses, body still
ROCHA, Janana, Mirella Domenich e
sociedade global, in Silvia H.S.
appears in the role of a word attached to reality after
Patrcia Casseano. Hip-hop: a
Borelli e Joo Freire Filho (orgs.).
periferia grita. So Paulo, Fundao
Culturas juvenis no sculo XXI. So
all, the body is out there, fully available for contact.
Paulo, Educ, 2008, pp.21127.
Perseu Abramo, 2001.
And it seems to carry the commitment of factive verbs,
CALVO, Enrique Gil. Los depredadores
PINKER, Steven. Do que feito o
namely, a connection with the truth. However, factive
audiovisuales. Juventud y cultura de
pensamento. A lngua como janela para
terms are not just facts about the world stored in a
massas. Madri, Tecnos, 1985.
o pensamento humano. So Paulo,
Companhia das Letras, 2007.lo,
persons head, they are rather intertwined in the causal
GUARATO, Rafael. Dana de rua, corpos
Companhia das Letras, 2007.
tissue of the world itself
para alm do movimento, Uberlndia
(19702007). Uberlndia, UniversiThe name doesnt define, it indicates a connection
dade Federal de Uberlndia, 2008.
between words and things of world through information
HEWITT, Andrew. Social choreography.
about these things. Besides, words belong to a commuDuke University Press, 2005.
nity, not to an individual. Considering a dance company
KATZ, Helena. Leituras do corpo,
is a mini-community, traces of what happens in the
in Christine Greiner e Cludia
macro framework in which it inhabits are identified in it.
Amorim (orgs.). Leituras do corpo.
So Paulo, Annablume, vol.1, 2003,
It is also in this sense that the transit between hip hop
pp.7988.
culture and dance choreographed for the stage widely
_______. Por uma teoria do corpomdia, in Christine Greiner. O corpo:
opens the street/stage flow.
pistas para estudos indisciplinares.
Not for nothing, examples pop up in both directions. It
So Paulo, Annablume, 2005.
is worth paying attention to the production of Membros, _______ e Christine Greiner. Corpo e
processo de comunicao. Revista
from Maca or Bruno Beltro, from Niteri and to Frank
Fronteira, So Leopoldo, vol.3, n.2,
2001, pp.6576.
Ejara / Discpulos do Ritmo, in So Paulo. Investigating
what goes on there and also remembering what what
a
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Vol. 1Sept 2010
17
RECONSTRUO 2
SOBRE AS RECONSTRUES
DE PUPILIJA, PAPA PUPILO AND
THE PUPILCEKS E MONUMENT G
1
18
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RECONSTRUCTION 2
ON THE RECONSTRUCTIONS
OF PUPILIJA, PAPA PUPILO AND THE
PUPILCEKS AND MONUMENT G
1
by Janez Jana
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2 An interesting terminological paradox arises in reconstructing historical avantgarde or neo-avant-garde. In the 1980s, there were many reconstructions of Russian
18
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19
19
20
20
ponto podemos acreditar nisso. Chamo esse deslocamento do olhar de zoom, um procedimento da observao em que os espectadores focam, fazem zoom in
ou zoom out em um certo segmento, uma certa parte da
performance ou dos eventos sua frente. Ou usam
o mesmo procedimento para se distanciar, podendo
at enquadr-los e, por um momento, recorrer a efeitos
colaterais perceptivos que, primeira vista, parecem
no estar relacionados performance, embora a estrutura dramatrgica permita que apaream e assim tornam-se parte dela para o espectador. Para o pblico, a
performance no s o que os criadores apresentaram,
mas tudo o que acontece nesse espao-tempo.
21
21
22
22
23
23
for it, to come to the stage and perform it. The answer/
responsibility of the gaze, what else! What followed
was painful waiting and to be honest: democracy has upset
the Chicken too. In those painful moments I, as signed
below, could not help myself not to think: Well,
well, the Chicken is watching us Right after that I was
overcome by a thought: Mother Chicken! Is it at all
possible to have a more genuine experience of (Slovene)
democracy?8
(2) At the most recent staging in the Old Power Station, despite
the ambiguous ending it remained unclear whether
Grega Zorc in his white butchers apron actually
slaughtered the chicken or not there was suddenly
painful silence which went on and on; in it we could feel
discomfort because it awakened the memory of the
slaughter from almost four decades ago, and of which
we new something about, as well as because of the
not quite provable death of a living being which
happened in front of the spectators eyes; but the
horror was actually the result of an exceptionally well
8 Rok Vevar: Original, ponovitev in razlika (The Original, the Re-staging and the
Difference), Veer, 28 September 2006, p.12.
Let there be no mistake; when upon the reconstruction of Pupilija, papa Pupilo and
the Pupilceks last week, whose original at the end of the 1960s ended by a performer
slaughtering a chicken, but now this cannot be done as easily nor in accordance with
the law (how quickly awareness develops!), they provoked a volunteer from the
audience to do it, I came very close to stepping out and doing it. To take the killing
upon myself, to the outrage of those who, in private, stuff themselves with kebabs and
chicken sausages and, at receptions, only with salmons and basses fattened on
slaughterhouse waste, and to thus reveal social propriety and hypocrisy like Hermann
Nitsch and Franc Purg in their slaughtering performances. Bravo!
Matej Bogataj, Najbolji ribii rib ne lovijo ve (The Best Fishermen No Longer
Fish), Veer, 30 September 2006.
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24
24
8 Rok Vevar: Original, ponovitev in razlika (The original, the re-staging and the
difference), Veer, 28 set 2006, p.12.
Que no haja erro: quando na reconstruo de Pupilija, papa Pupilo and the
Pupilceks na semana passada a verso original no final dos anos 60 terminou com
um performer matando uma galinha, mas isto no pode mais ser feito to facilmente
nem em conformidade com a lei (como a conscincia se desenvolve rpido!) eles
provocaram um voluntrio da plateia para faz-lo, eu estive muito perto de levantar e
matar a galinha. Assumir eu mesmo o abate, para indignao daqueles que,
privadamente, se enchem de espetinhos e salsichas de galinha e, em recepes, s
comem salmes e robalos alimentados com restos de matadouros e para, assim,
revelar adequao social como Hermann Nitsch e Franc Purg em suas performances
de abate. Bravo!
Matej Bogataj, Najbolji ribii rib ne lovijo ve (Os melhores pescadores no
pescam mais), Veer, 30 set 2006.
9 Bla Lukan: Tri predstave v eni sami (Trs performances em uma), Delo, 28
de setembro de 2006, p.13.
10 Por exemplo: A Histria precisa se repetir, primeiro como uma tragdia e depois
como farsa. por isso que sugiro a Hrvatin que, ao invs da galinha, ele abata a si
mesmo. Seria ainda melhor se uma galinha gigante o abatesse e a Jovanovi juntos. A
cena deveria parecer uma cena de um filme de Woody Allen no qual ele perseguido
por um peito rosa gigante. Assim, Duan Jovanovi e Emil Hrvatin escolheriam a mais
poderosa imortalidade, nem uma pequena (uma pessoa lembrada apenas por seus
conhecidos) nem uma grande (o falecido lembrado tambm por quem no o conhecia
pessoalmente), mas uma imortalidade engraada. Eles sero to imortais que
acabaro no circuito de piadas. Algo como piadas de portugus. Eba!
Matja Pograjc: Brezglava kura napadla brezglava reiserja (Uma galinha sem
cabea ataca diretores sem cabea), Blog ivljenje je najbolje maevanje (Blog
Life is the Best Revenge), 19 de outubro de 2006.
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11 Essa corrida no mesmo lugar na cena Someone walked the Lonely Road no
foi filmada. A parte interpretada por Reba foi uma combinao de corridas de
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11 Running on the spot in the Someone Walked the Lonely Road scene was not
recorded. The part performed by Reba was a combination of two runs on the spot
from two performances: The Power of Theatrical Madness (1984) by Jan Fabre and
RECONSTRUCTION 2: ON THE RECONSTRUCTIONS OF PUPILIJA,
PAPA PUPILO AND THE PUPILCEKS AND MONUMENT G, by Janez Jana
26
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Vol. 1Sept 2010
Monument G...
um experimento
Andrej Inkret
no um experimento
Peter Boi
teatro ritual
Borut Trekman
no teatro ritual
Veno Taufer
um novo teatro
no teatro contemporneo
Muharem Pervi Marija Vogelnik
improvisado
Borut Trekman
no improvisado
Peter Boi
teatro laboratrio
Andrej Inkret
teatro puro
Peter Boi
um monlogo cintico
Marija Vogelnik
teatro total
Veno Taufer
27
Monument G...
is an experiment
Andrej Inkret
is not an experiment
Peter Boi
is a ritual theatre
Borut Trekman
is not improvised
Peter Boi
is a laboratory theatre
Andrej Inkret
is pure theatre
Peter Boi
is a kinetic monologue
Marija Vogelnik
is total theatre
Veno Taufer
is yoga
Dalibor Foreti
Baptism Under Triglav (1986) by the Scipion Nasice Sisters Theatre. In these scenes,
both performances refer to historical sources, in Fabres performance, they
enumerate important theatre performances of the 1960s and 1970s, whereas the
Scipions refer directly to Meyerholds biomechanics. Reba, therefore, does not refer
only to the absent original but also to the history of what happened between the
original and the reconstructed Monument G.
27
is physical theatre
Boko Boovi
is kinetic theatre
is avantgarde theatre
Muharem Pervi Veno Taufer.
Monument G shows us that, with its thematization of the
past, it created the possibilities that, in the reconstruction,
this thematization refers to the performance itself.
Precisely because the historical situation was fictionalised,
the final writing on the wall is And what if we made it all
up?. Monument G2 stages the fundamental tension included
in every historicization, the tension between history and
story, facts and their construction, between lhistoire
and lhistoire. At the same time, it shows that some performances are predisposed to be reconstructed. It would
therefore not be surprising if Monument G were reconstructed again in 30 years with three generations on stage.
WESTERN RECEPTION OF PUPILIJA
AND EAST DANCE ACADEMY
When Pupilija was on tour in Austria and Italy, doubts
were raised as to the existence of the original.12 We can
12 Upon the reconstruction of the avant-garde event Pupilija, papa Pupilo and the
Pupilceks in Vienna, a journalist tried to persuade Emil Hrvatin to admit that the
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find the reason for such comments in a sort of a stereotypical view that the West has about the theatre and art
of Eastern Europe during socialism. Behind the Iron
Curtain, the West saw depression, suffering and oppression, which is why the ideal performing arts artist
who embodied this perception was Grotowski. The West
could not imagine that a non-authoritarian performance
such as Pupilija could have been created in socialism.
And it is still hard for it to accept that important performing experiments took place in Eastern Europe, which
belong to the context of European experimental performing art practices on an equal basis.
Because Pupilija is not an isolated example, my colleagues, Bojana Kunst, Aldo Milohni and Goran
Sergej Prista, and I developed an idea for a platform called
East Dance Academy (EDA), which is supposed to
contribute especially to the articulation of a different
history of contemporary dance and performance art
in Eastern Europe and Europe in general. The aim of EDA
is to detect the places, areas and events where contemporary dance and interdisciplinary performance appeared.
Contemporary dance was not institutionalised until
the decline of the communist regime in the 1980s, but it
original of the reconstruction, the cult performance directed by Duan Jovanovi,
was really his idea and that the reconstruction is only an ingenious bluff. Maskas
performance became a real rebus of Mittelfests Thursday evening, since the
confused spectators were wondering whether the company actually pulled their
leg with a theatre document which is as original as the name of its author,
Janez Jana.
ROP, Predstava Pupilija, papa Pupilo pa Pupilki pretresla obinstvo (Pupilija, papa
Pupilo and the Pupilceks shocked the audience), Primorski dnevnik, 26 July 2008.
28
29
was constantly present and it developed in interdisciplinary experimental forms, such as, experimental
music and theatre, video performance art, etc. EDA emphasizes interdisciplinarity, crossing the boundaries
between disciplines and strong social contextualisation of
artistic production. In this sense, it brings together an
audience from different fields and different perspectives.
EDA is a working space in which the participants
display historical examples of performances and actions
in their local context, which might be possible examples of considering contemporary dance and performance
art within a broader cultural perspective. We can
understand EDA as the continuation of the processes of
articulating the history of contemporary art in the context of Eastern Europe, which started in the field of
visual arts and resulted in the East Art Map project conceived by the Irwin group.
Pupilija would not have had such a contemporary feel
to it, had it not given room to contemporary dance,
contemporary choreographic procedures and the movement practices of everydayness.
29
Fig.1
PROCEDIMENTOS
Em sua palestra intitulada Re-Enactment of performances
and the productive potential of calculated failure (Remontagem de performances e o potencial produtivo do
fracasso calculado), Astrid Peterle diferencia a reconstruo copiada da refletida.13 Ela deseja estabelecer uma
diferena entre reconstrues (poderamos usar o termo
remontagem) que tentam reencenar, literalmente,
a obra de performance ou de teatro original e reconstrues que tentam fornecer um espao analtico para
refletir sobre o evento original e a performance do presente. Nesse caso, a abordagem que usamos na reconstruo
de Pupilija pertence s reconstrues reflexivas.
30
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Copiar / Copiar uma das camadas essenciais na reconstruo de Pupilija. Ns a abordamos atravs de vrios protocolos, mas a base da nossa deciso de
copiar foi a diferena entre os dois perodos. A Pupilija
original pertencia ao esprito daquela poca, que
buscava uma linguagem autntica, imediatismo e objetividade, no apenas na arte mas tambm na vida
cotidiana. O gesto definitivo, nesse sentido, foi
31
Fig.2
PROCEDURES
In her lecture entitled Re-Enactment of Performances
and the Productive Potential of Calculated Failure,
Astrid Peterle differentiates between a copied and a reflected reconstruction.13 She wants to establish a difference
between reconstructions (in English, we could use
the standard term re-enactment) that try to re-stage
the original performance art piece or theatre performance literally and the reconstructions that try to provide
an analytic space in which to reflect the original event
and the present performance. In this case, the approach
we used in the reconstruction of Pupilija belongs to the
reflected reconstructions.
Copying / Copying is one of the essential layers in the
reconstruction of Pupilija. We approached it through
various protocols, but the basis of our decision for
copying was the difference between the two periods.
The original Pupilija belonged to that spirit of
the time that searched for an authentic language,
immediacy and directness not only in art but also in
13 Astrid Peterle, Re-Enactment of Performances and the Productive Potential of
Calculated Failure, manuscript of the lecture given at the Perfomance Studies
International, Zagreb, 25 June 2009.
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Fig.3
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Fig.4
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Fig.6
Fig.5
falao original no era para ser entendida, a sequncia de msica e dana fica no lugar de algo que
no precisa ser compreendido, mas est l para mostrar o lugar constitutivo da performance que no
precisa ser entendido, isto , mostrar que o momento de incompreenso est inscrito no entendimento
da performance.
Rotatividade do elenco / No elenco original, havia uma
grande rotatividade dos performers. Trinta colaboraram com a performance, apesar de o elenco
original ser composto por 15 membros (dos quais
trs eram msicos). A principal razo para essa alternncia era a pouca idade dos artistas, que tinham
entre 18 e 21 anos e estavam sob muita presso
dos pais e do ambiente. Muitos deixaram a performance depois da noite de estreia.
Inclumos esse momento na reconstruo ao alternar as funes dos performers. O elenco de cada
apresentao era definido logo antes do comeo.
Todos os atores conheciam a maioria dos papis/
funes. Ao mesmo tempo, mantivemos o frescordas
repeties, enquanto os performers assumiam a
responsabilidade por toda a performance e no apenas por seus papis ou funes. (Fig.6)
Acaso / Apesar de esse procedimento no ter sido usado
na Pupilija original, algumas decises foram consequncia do acaso. Ns enfatizamos esse procedimento
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Fig.7, 8
original gibberish was not something to be understood, so, too, the music and dance sequence
stands in the place of something that need not
be understood, but is there to show the constitutive
place in the performance that need not be understood, i.e., that the very moment of incomprehension is in-scribed in the understanding of the
performance.
Rotating the cast / In the original cast, there was a great
fluctuation of performers. A total of 30 different
performers cooperated in the performance although
the original cast was composed of 15 members (three
of whom were musicians). The main reason for
the great fluctuation was the youth of the performers
who were mostly between 18 and 21 years of age
and under great pressure form the environment
and their parents. Many performers left the performance after its opening night.
We included this moment in the reconstruction
by rotating the tasks performed by the performers in
the reconstruction. The cast of every individual
performance was determined just before the beginning. All the actors knew most of the roles/tasks.
At the same time, we thus maintained the freshness
of repetitions, while the performers took on the
responsibility for the whole performance and not only
their particular part/task. (Fig.6)
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Fig.9, 9a, 9b
A estrutura de um final em aberto / A durao e o andamento da cena do leite alpino so incertos. O ator
precisa cortar um tronco em dois e, se no tiver sucesso na primeira tentativa (o que aconteceu em
algumas apresentaes), a cena pode se transformar
em uma negociao sobre o que real e o que
encenado, o que improvisado e o que dirigido.
uma funo particular com um final improvisado.
Encenando o olhar / Em duas cenas, uma gravao dos
Pupilceks originais aparece na tela, captada em uma
sesso da gravao da performance original, no
final da noite de abertura no Krianke Knights Hall,
em maio de 2006. Os Pupilceks assistem a si mesmos
(na gravao de 1969), enquanto assistimos a
eles assistindo a si mesmos. A direo do olhar dos
Pupilceks na tela o que conduz o movimento da
atriz que interpreta a bela Anka, que dirige o movimento da dana de roda. (Fig.11)
Desconstruo do maestro / Para cada elenco, designamos um maestro, que era um membro do elenco
original de Pupilija (Barbara Levstik, a maestrina
no original, Duan Jovanovi) ou artistas, diretores
de festival etc. (por exemplo, Jovan irilov, Dragan
ivadinov, Tone Partlji). Assim, seguimos a lgica
da relao entre a orquestra e o maestro: a orquestra sempre composta pelos mesmos membros,
enquanto os regentes mudam e o repertrio permanece praticamente igual. (Fig.9, 9a, 9b)
Superidentificao / Interpretamos o poema de Koseski
como os Pupilceks originais com uma postura de
superidentificao, o que produz uma distncia irnica,
por um lado, e um efeito ideolgico, por outro. (Fig.10)
RECONSTRUO 2: SOBRE AS RECONSTRUES DE PUPILIJA, PAPA
PUPILO AND THE PUPILCEKS E MONUMENT G, por Janez Jana
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Fig.10
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Fig.11
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O ESPAO INVISVEL
DA PRESENA
ENTREVISTA COM
MARCIO ABREU
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by Daniele Avila
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no h muitas surpresas.
relao com o pblico. Uma
A pequena parcela da populao
afetao mtua, capaz de criar
que tem o hbito de ir ao
um espao invisvel entre a cena
teatro j reconhece as duas situe a plateia. E a podemos comeaes: a convencional e a alterar a rever os conceitos de
nativa. Tudo isso est absorvido
representao e apresentao.
numa noo geral e, volto a
dizer, pouco expressiva do lugar D Onde est, nesse caso, o
trabalho do encenador?
do teatro.
Ento o que nos resta? Essa M O encenador tem, certamente,
um espao de autoria, se
a pergunta que surge quando
pensarmos nessas operaes
penso no pblico, o habitual e o
criativas da cena em tempo real,
potencial. E essa pergunta
ou seja, vinculadas presena
o que imediatamente determina
do pblico e dos atores. Isso
meu caminho de criao. nessa
independe da utilizao de um
medida que penso no pblico:
como criar modos de desconditexto teatral prvio ou no.
cionar esse lugar to assimilado
Dequalquer forma, cada pessoa
e desgastado que o teatro, no
adquire uma parcela de autosenso comum, ocupa hoje
ria, de responsabilidade e potnna nossa sociedade? Essa questo
cia criadora numa apresentao
prope desafios estticos delicaviva em que todos se fazem
presentes. E isso diferencia a apredos e estimulantes. No acho
que o problema se resolva apenas
sentao da representao,
mudando a arquitetura, no
que pode ter implcito um
carter de segurana, previsibili apenas isso, j sabemos. Tenho
me dedicado nos ltimos anos
dade, funcionalidade, eficcia e
no afetao. De qualquer forma,
a investigar formas de dizer e de
representao e apresentao
estar, a presena do ator numa
40
40
41
by anything and doesnt affect
anything or anybody. Affection:
another word Ive been using a
lot lately.
So thats it: awareness and
affection. Almost a paradox that
can be the challenge of todays
actor, todays artist.
There is the dilemma of learning in Brazil. On one hand, there
is a great number of actors,
coming from conventional schools
or not, with a background
connected to interpretation
methods from the 19th and 20th
century, which usually creates
conflict when it comes to contemporary dramaturgy. On the
other hand, so-called contemporary actors, coming from new
schools or not, do not have historical awareness and work on
the surface, the recurring simulacra of this era of post-everything.
However, there is a challenge
that comes before all that and
it seems basic to me. In order to
take on this challenge, one must
be free from aesthetic and
41
42
This is a recurring mistake in contemporary trends. The issue is
not there. The best thing we have
in our times is access to layers
and layers of historical experience. Its the possibility of dealing
with all that, without chronological limits or death sentences
to this or that. Actually, to whom
is authorship important? What
we want is for the phenomenon
to take place, among people.
Break the barrier of the foreseen
relationship. Its the fundamental
motivation for the work. I keep
searching for ways to say and to
be, as I mentioned before.
And I never have answers, its
always new at each opportunity
of encounter with people in the
theater, artists or the audience.
I always take some questions
into account: which actor to which
dramaturgy? How to re-invent
the space of the scene? How to
reclaim the word? How to
escape the tyranny of the word?
Yes, because when you speak,
there is always someone else
42
43
43
44
44
D With whom do you talk to, artistically? Who are the artists you
could pzxzoint out in terms of
finding syntony with your thoughts
about art?
M I am daily affected by artistslike
Julio Cortzar and Paulo Leminski.
For me, Tchekhov is a place
of frequent and necessary return.
I take literature, in general, as
a space of freedom and renewal.
I admire Daniel Veronese and
we even have similar choices.
We both staged texts of Philippe
Minyana around the same time,
for instance. There is affinity
of repertoire and in the relationidana.txt
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45
DESEJO ENSAIADO:
REFLEXES E QUESTES
SOBRE A DANA
CONTEMPORNEA
NA SIA
Helly Minarti pesquisadora e agente de artes independente em Jacarta, na Indonsia, cursa doutorado em estudos de dana na Roehampton University, Reino Unido.
Est coescrevendo uma srie de livros sobre a histria da dana na Indonsia.
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REHEARSING DESIRE:
INSIGHTS AND ISSUES
ON CONTEMPORARY
DANCE IN ASIA
47
Helly Minarti is an independent researcher and arts manager based in Jakarta (Indonesia), currently taking a MPhil/PhD programme at Roehampton University, UK (dance
studies). She is co-writing her first dance book series on Indonesian dance history.
By Helly Minarti
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1 MAPEANDO UM DISCURSO
Copiando, deliberadamente, o ttulo de uma conferncia
internacional que coconvoquei e co-organizei em maro
de 2008 (cujo ttulo foi Dana contempornea na sia:
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1 Ver http://dance.kunci.or.id
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2 Ver Allen (1997), Balasaraswati (1978), Meduri (1988), OShea (2008) sobre
bharata natyam; Lopez y Royo (on-line) sobre classicismo.
colonizao e do imperialismo ocidental do sculo passado, estimulou artistas da dana a criar sua prpria
linguagem, provavelmente de forma no muito diferente
da maneira como seus pares euro-americanos tiveram
que negociar, conforme detalhado por Ramsay Burt
(2000). A dana tornou-se uma prtica cultural que foi
constantemente desconstruda e reconstruda, passando,
ao mesmo tempo, por diferentes agncias e mecenatos:
de corte, comrcio e colonos a nacionalistas. Artistas
de dana asiticos imigraram, cruzando fronteiras, no
apenas geogrficas como artsticas, e a identidade da
dana foi sendo deslocada, reinventada ou recontextualizada ao longo do caminho.
Alguns exemplos. No caso da dana indiana, a reconstruo do bharata natyam a partir do sadir (a dana ritual
de templo), por meio do nautch (termo atribudo pelos
colonos britnicos), revela a complexidade de como a prtica cultural passou, atravs de uma transformao
macia, para uma certa linguagem esttica, mais tarde
identificada como uma forma de classicismo.2 Enquanto
o termo reflorescimento envolve certamente uma ideia
de revivificao, ou de trazer de volta vida, foi igualmente um repovoamento (uma comunidade apropriando-se da prtica de outra), uma reconstruo (alterando
ou substituindo elementos de repertrio ou coreografia),
uma renomeao (de nautch e outros termos para
bharata natyam), uma ressituao (do templo, da corte
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53
bal como em algumas formas de dana chinesas tradicionais foi introduzido em uma abordagem diferente
de movimentos e modos de danar promovida por professores americanos (dos EUA, do Canad e da Sucia)
com financiamento americano. Coincidiu, de certa forma,
com a nova poltica chinesa de portas abertas por
isso Guangzhou, uma das trs cidades que ganharam um
status econmico especial na alvorada do novo sistema
socialista-capitalista chins , o que d uma dica intrincada e delicada sobre a emergncia da dana moderna
como uma esttica relevante.
Nos anos 2000, as cidades cosmopolitas da China, como
Pequim e Xangai, esto florescendo com a nova prosperidade graas viagem expressa rumo ao progresso
e isso mudou os padres de produo cultural, cujo
patrocnio fortemente estatal tem sido gradualmente substitudo pelo comercial. Mais uma vez, os artistas de
dana chineses precisam negociar com uma polarizao
extrema, trazida pelo rpido crescimento econmico e a
sempre prevalecente censura poltica (uma parte do
velho regulamento, que era aplicado pelo menos at 2004,
dizia que, para se apresentar em um palco do Estado,
era preciso fazer parte de um grupo/trupe cadastrado).
Dinheiro h bastante, mas o mercado (e a poltica) dita
a esttica at mais do que antes.
Pouqussimos artistas de dana asiticos conseguem
penetrar no molde global. Com claras motivaes nacionais e de poltica cultural, uma companhia como a
Cloud Gate, de Taiwan, construiu uma presena internaidana.txt
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cional, enquanto alguns, como Saburo Teshigawara, precisam achar sozinhos seu lugar em algum nicho do
mercado internacional. Alguns mudaram para o Ocidente,
como o ex-aluno da escola de Guangzhou Shen Wei,
cuja companhia est estabelecida em Nova York ou
Sankai Juku, em Paris em qualquer lugar onde a cena
cultural relevante para acomodar sua esttica, validando, assim, sua presena.
Mais uma vez, porm, mesmo os artistas asiticos internacionais tm circulado seu trabalho sem um discurso
crtico em relao a cada contexto em paralelo. Exceto
Lin Hwai-min, diretor artstico e fundador do Cloud Gate
que atraiu pelo menos quatro estudiosos tailandeses
para escrever uma tese de doutorado sobre sua obra, alguns em universidades na Europa e nos EUA , o
resto continua obscuro para a anlise crtica da dana
ou estudos de performance, longe das crticas e resenhas
da grande mdia internacional.
Enquanto isso, a historiografia da dana moderna da
Indonsia precisa ainda ser articulada criticamente
mesmo dentro de instituies de dana, como o caso
de diversas prticas culturais no sudoeste da sia. Muitas
tradies locais corte, danas folclricas ou artes
marciais continuam sendo um ponto de partida para
artistas modernos lanarem seu trabalho, mas a poltica
cultural estatal diversas vezes precisa ser levada em
conta, ao ser refletida atravs de alguns traos de interveno esttica. A nfase em projetar as culturas java-balinesas como a principal mercadoria cultural em pelo
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54
menos 40 anos, por exemplo, criou uma tenso at mesmo entre os outros grupos culturais. Ofinanciamento
distribudo nacionalmente por meio de uma hierarquia
administrativa como a competio de dana interprovincial anual estabeleceu a direo para o que deve
constituir uma coreografia. Uma ideologia esttica to
profundamente transplantada realmente difcil de romper na Indonsia, mesmo agora.
H muitas linhas de discurso histrico a serem exploradas. A atual historiografia de modernismo em dana
no contexto da Indonsia ainda focada em certas figuras,
mas, mesmo os trabalhos do mais aclamado pioneiro da
dana moderna, Sardono W. Kusumo, ainda no foi
discursivamente analisado, no sentido de ser suficiente para
comear a construir um cnone constitutivo da experincia da Indonsia. Os trabalhos de outras figuras histricas, cada uma representando uma abordagem especfica
de outras culturas locais ou uma reinterpretao de
algumas formas de bal clssico , so dissolvidos em suas
histrias de vida e outros aspectos biogrficos, ao invs
de serem vistos criticamente como uma prtica esttica.
Enquanto isso, para um artista de dana no Camboja
em sua maioria, eles so treinados em dana de corte
, criar uma nova dana ainda era arriscado at recentemente, j que toda a ideia de coreografar uma dana simplesmente no se encaixa nas normas que foram passadas
pela tradio seguida por esses artistas h tantos anos.
De relance, todos esses exemplos demonstram a necessidade de produzir historiografias alter/nativas da dana.
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3 DISCURSOS E INSTITUIES
Voltamos ao estado do discurso que idealmente
enraizado na tradio de estudos crticos, dentro e fora
da academia e de instituies formais. Os estudos
de dana tm muito a colocar em dia, no s em sua
atividade central, a pesquisa, mas tambm na disseminao dos resultados e em sua interao com prticas
em andamento.
Festivais criam oportunidades para que uma troca
mais ampla acontea, mas tambm no tm a intensidade necessria para uma investigao mais aprofundada.
Modos de produo de conhecimento, como deveriam
estar permeados em vrias prticas de dana, frequentemente ainda no so bem desenvolvidos, menos ainda
publicados ou institucionalizados.
Uma crtica de dana de qualidade, bem distribuda,
ainda precisa ser estabelecida. Em 1998, o Goethe-Institut de Honk Kong organizou um workshop de uma
semana sobre dana asitica e crtica de dana do qual
praticantes de vrios pases da sia participaram, mas tais
fruns acontecem aleatoriamente. A prtica da dramaturgia, por exemplo, no criticamente aplicada, sem
falar no manuseio de aspectos gerenciais que, idealmente, precisam atender a situaes locais e globais.
4 APRESENTAES E REPRESENTAES
Apresentaes (incluindo produes) e representaes
so duas linhas de problemas que no suscitam uma soluo fcil. Quem realmente precisa da dana? E de qual
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BIBLIOGRAFIA
ALLEN, Matthew Harp. Rewriting the
script for South Indian dance, TDR,
vol.41, n.3, 1997, pp.63100.
APPADURAI, Arjun. Modernity at large:
cultural dimentions of globalization.
Minepolis/Londres, University of
Minnesota Press, 1996.
BALASARASWATI. On bharata
natyam, Dance Chronicle, vol.2, n.2,
1978, pp.10616.
BAUDELAIRE, Charles. The painter
of modern life, in Charvet, P.E.,
trans. Baudelaire: Selected writings on
art and literature. Londres, Penguin
Books, 1972.
BURT, Ramsay. Dance theory,
sociology, and aesthetics, Dance
Research Journal, vol.32, n.1, 2000,
pp.12531.
CHATTERJEA, Ananya. Contestations:
constructing a historical narrative
for Odissi, in Alexandra Carter (org.).
Rethinking dance history: a reader.
Londres/Nova York, Routledge, 2004.
BIBLIOGRAPHY
56
5 CONTEMPORANEITY AS A LANGUAGE
The last issue I would like to touch upon is the idea of contemporary dance itself, which invites many interpretations within the Asian context. Between the three Asian
languages which share a pictorial system Chinese,
Japanese and Korean the characters that describe the
] and contemporary [
] have
words modern [
a different take on meaning for each context. In turn,
it is not only confusing (as much as it is amusing) but also,
potentially misleading.
Language is a construct and in terms of dance, it comes
back to the first question of the identity of the dance
itself: is there anything like the ontology of the form?
A dance scholar once threw a question in her class whether we have to start categorising a certain movement
technique such as aramandi in bharata natyam as a pli,
and not so much to be bothered by the entangled history
behind its transformation from sadir to nautch to bharata
natyam (literally means Indian dance). If we do so,
does it mean we bend ourselves by accommodating a cultural specificity to the already familiar language perceived as something universal, to make it more accessible? Another question to exercise is: do the rise of bharata
natyam and kathak as a form of classicism due to the
fact that both forms render a line so clear it provides
a linear connection to the classical ballet?
With the absence of historiographies of dance modernism outside the dominant ballet/modern/postmodern
continuum, the task of formulating what constitutes
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COLABORAES
por Manuel Vason
Manuel Vason fotgrafo, italiano, e atualmente vive em Londres. Desenvolve trabalhos em estreita colaborao com artistas da dana e da performance. Muito
longe de simplesmente documentar peas e espetculos, ele cria performances que
so pensadas para a cmera, refletindo sobre a prpria ideia de registro de obras
cnicas. Desde 1999, Vason j colaborou com alguns dos mais importantes e
instigantes artistas contemporneos e teve suas fotos publicadas nas revistas LUomo
Vogue, ID, Dazed and Confused, Flash Art, Frieze, Contemporary, Tate Magazine e exibidas nas galerias Tate Liverpool, ICA London, Whitechapel Gallery London,
Tramway Gallery Galsgow, Arnolfini Gallery Bristol, VB Museum (Finlndia), Museo
delle Papesse (Itlia). Para saber mais sobre seu trabalho, visite o site do projeto
Art Collaboration http://www.artcollaboration.co.uk.
COLLABORATIONS
by Manuel Vason
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* Projeto Exposures: publicado pela editora Black Dog Publishing, o projeto Exposures
(2002) foi desenvolvido em colaborao com a Live Art Development Agency,
e financeiramente assistido pelo Arts Council of England. / Published by Black Dog
Publishing, Exposures (2002) was developed in collaboration with the Live Art Development Agency. Financially assisted by the Arts Council of England.
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O MEU CORPO,
A MINHA IMAGEM
O coregrafo francs Jrme Bel disse um dia que devamos acreditar na morte do espectador, reconhecendo, alis, que, apesar de a desejar, seria sempre necessrio
encontrar elementos de identificao que ajudassem o
espectador a reconhecer nos outros o seu prprio corpo.
Em um dilogo que, em 2006, manteve com a crtica
Bojana Cjvic, no mbito do TanzQuartier, em Viena,
explicava, a propsito da utilizao de uma mulher de 60
anos no espetculo Jrme Bel, de 1997: Com uma
mulher mais velha no palco apercebi-me de que muitos
velhos ficavam felizes, sentiam-se mais envolvidos enquanto espectadores. E Cjvic perguntou-lhe: Isso quer
dizer que o objetivo poltico do seu discurso emancipar
um espectador burgus do sculo XIX que vai ao teatro
para se ver representado ao identificar e reconhecer
o sublime da representao? Bel respondeu: No, porque
eles ficam irritados precisamente porque no hnada
sublime. Mais tarde acrescentaria: As pessoas que
me dizem faa o que voc faz na rua nunca iriam assistir
na rua. Ou seja, Bel aponta aqui para aquela que ser
a situao atual da criao: o paradoxo da verosimilhana. Como ser verdadeiro sem ser real?
O modo como, nos ltimos anos, os espetculos de
Pina Bausch ou Bob Wilson comearam a dividir o
pblico, uns reclamando o regresso s leituras radicais
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MY BODY, MY
IMAGE
MY BODY, MY IMAGE,
by Tiago Bartolomeu Costa
Tiago Bartolomeu Costa is a performing arts critic based in Lisbon, Portugal, where
he edits OBSCENA performing arts magazine. He is also a collaborator of newspaper Pblico (Portugal), magazines Mouvement (France), Ballettanz (Germany) and
the website idana.net (Brazil), among others. Since 2005 he is member of the International Consulting Board of the Divadelna Nitra Festival, in Slovakia.
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creates another paradigm for the relationship between
spectacle and spectator. But, between the helplessness
of some and the extreme dedication of others, I dare say
even the spectacle is lacking. In the always dedicated
management of the legacy offered to us, authors seem to
have followed a path different than ours. And we seek the
same answers in them, as if we wanted to make the
doubts of then coincide with question of now. Because we
base the interpretation of a show on the level of involvement and emotion, we either accept the crystallization or
conceive that the existing communication between us and
a show is made of notes that are circumstantial and
perfectly identifiable by the time and place in which we
experience this show? Do we become aware of our
capacity to build our own discourse or do we remain
dependent on what is handed down by others? To what
point can we trust creators?
I launch the problem of representations credibility.
That is, the fact that shows, which present themselves to
us as proposals for interpretation of the world, are
onlyacknowledged if we, the spectators, validate them
as such; shows that, therefore, claim our intention.
Thisproblem is materialized and it exists only in the eyes
of the beholder, a legitimizing gaze that guarantees the
sequence of the object. We are the ones who define what
can or cannot be space, just as it is us who define what
fits into this space and therefore what we take from it.
In 1986, Pina Bausch started a series of pieces that originated from her relationship with a certain topology,
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that she could draw the necessary elements for the construction of a discourse? Would we be, in fact, before an
object that dialogues with that city, with those spectators,
or a pretext for the continuation of an aesthetic, therefore dialoguing with other spectators? I would say we will
be forever hostages of what we know about a city and
fascinated by what the choreographer gives us from it.
A conflict with an impossible and frustrated resolution, in
which only the authors very personal fil rouge resists.
How to look at that stage? As a metaphor of the city
where she resided or as dislocation of images liable to contain multiple references, some from the city, others from
whoever catches them?
In his reflections about another one of Bauschs piece,
Noite de Dance II, about Madrid, also from 1991, Pinto
Ribeiro would say that more than metaphors, these
episodes result from a re-arrangement of the world, seen
by a choreographic culture. For Bentivoglio, the show
is a pretext for another interior voyage, a ritual that
provokes and collects visions and subjects coming from
the subconscious, transmitted to the choreographer
in the long improvisations () It is a process of continuous
reverberation () and there is an objectivity that, putting
aside any emotional complacency, it tends to illustrate
stylistic norms and coordinates with rarefied awareness. We will never know which was the city Pina Bausch
saw, or was introduced to, that is why we are left with
her Palermo, a city translated into to her choreographic language. Therefore, the question arises as the
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inside an automobile. In the second part, they are taken
to a jungle where cows are grazing. And towards
the end, they see waves bursting. It ends with Spring and
flowers blooming. Lisbon? The answer comes from
London: Masurca Fogo can be linked to Portugal and its
historical relationship with Brazil, but it is more like a
place imagined within Pina Bauschs personal geography.
Maybe we or the idea we have of the city do
not fit in that Lisbon, because contrary to what the co-producers wish and the spectators expect, Pina Bausch
doesnt want to know about Lisbon, just like she didnt
want to know about Palermo, Rome, Japan or Vienna.
What she offers us is an imagined city. The only frontiers
Tanztheater knows are those of its own discourse,
which uses the city as pretext to create which is exactly
what it proposed. The only thing that cannot be extrapolated is the wish to see what is not there. As Loretta
Bentivoglio said about Vicktor, the piece Pina Bausch took
from Rome in 1986, no explicit narrative restores this
source: the lack of re-visitation or transposition of
picturesque data is total. () [the] sensitive tourist travels
through personal perspectives () either taking up from
an interior relationship with the object or adopting
the ruthless detachment of the explorer, ready to describe
the obscure side of the observed landscape.
In my opinion and despite those advances and withdrawals in her appropriation of the observed landscapes
Pina Bausch is closer than anyone could assume to
Peter Brook and his idea of empty space, which was used
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sexuality. Shows like Secret Service, from 2002, but above
all United Kingdom, from 2006, sought to impose to
the relationship of dependency between author and spectator mechanisms for exploring sensations, domains and
powers related to sex and desire. Both shows dealt with
the way there is, in sadomasochist relationships, a
performing component that allows the illusion that what
is being watched is not entirely real. The use of sex, or
desire, was a deceiving weapon of seduction that would
lead, through oblique games, to the creation of availabilities from secret ambitions.
In Secret Service, spectators were conducted blindfolded
and in underwear by a performer to the inside of a room.
Inside, many other performers would take turns leading
them, so they didnt have any idea of the space or the
number of performers. The performers were sadomasochists and professional dancers, thus allowing a constant
cadence between action and interpretation. During
twenty minutes, the performers chose who should go on
to the next phase, without the spectator realizing it. This
second phase was a hard version of the first one and
explained the moaning and screams heard during the first
part. Using fetishist toys, like handcuffs, chains, springs,
whips, boots and other leather outfits, each performer
was responsible for one spectator, in a total of six per
session, also blindfolded. Then, the domination game
took place between the two, in a transfer that could go
as far as the spectator wished. The show ended when the
spectator desired or when the performer decided.
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It is important to describe these two performances
to try to explain how Felix Ruckert handled the idea of
sharing and responsibility. By creating rules for the
operation of both pieces, he integrated in them a disturbing, completely unpredictable element: the spectator.
It thus changed their usual role in a show that dependson
interaction, because it conditioned the action to the limits
of the body of the spectator. Perceived as destabilizing
potential, ignoring the many escape possibilities and
sustained only by common sense, the spectator should be
responsible for his/her show. Personal and not transferable. By conceiving the show would build itself based
on the level of involvement they desired and, in many
situations, endured, the spectator forced his/her body to
resist, fictionalizing a comfort that would allow him/her
to keep playing. They thus became performers of a
dynamic that moved the show. That is, it was proved that
the show could not go on unless he so desired, at the
same time he conceived the body of the dancer as equal
to his own. Both are at the service of a non-written and
only projected dramaturgic structure.
This foundation of honesty becomes essential to understand the relationship established between the body
of the spectator and the body of the performer. The body
of those who decide to participate is taught by the one
who can guide them through the dramaturgic lines of the
show. Both strive to establish a common base which
relies on the acknowledgement of pain, control, sharing
power, in loco experimentation of the practicability of
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Espetculo United Kingdom, de Felix
Ruckert. Foto de Mlanie Derouetteau. /
Felix Ruckerts show United Kingdom.
Photo byMlanie Derouetteau.
Abaixo: espetculo Secret Service, de Felix
Ruckert. Foto de Damblant-Hussenot. /
Below: Felix Ruckerts show Secret
Service. Photo by Damblant-Hussenot.
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reveals himself, hunchbacked and abject, in an idealist confrontation with the statuesque body of Boris Charmatz,
both performers in Charmatzs Regi, an absolutely
hypnotizing show about power and domination over the
other. Or even when South-African Robyn Orlin uses
Vera Manteros body in Hey Dudeto learn more about
Portugal, we realize this approximation of the bodies
must exist in the awareness of the limits of the spectators body.
Philosopher Jos Gil calls it opening the body. In Movimento Total o Corpo e a Dana, he writes: the nature
of energy that is bearer of movement is what decides the
disruptive quality of dance. Well, dance is the art of
movement that has the power to create another kind of
movement () maybe it is the art of all movements, and
therefore the art of all arts.
Thus, we can understand that which creators are doing
is to return the question: And, that is why, the preliminary question to be asked in order to understand which
body is being represented is: What is this body that
watches? What is our stance before a show based on the
body? How do we deal with this body in relation to
another body? And what do we do to liberate ourselves
from the expectation that was created?
Erika Fischer-Lichte says that the physical body of the
actor and of the spectator is the existential foundation
of all kinds of show be it in everyday life, in the arts
or a cultural performance. Which means the performing
quality of culture cannot be, truthfully, investigated without
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reaching for the physicality of all those who participate
in the show. It is not the ideas, the concepts nor
the senses that should be examined in the first place in
order to give visibility to the performing quality of
culture, but rather the specific physical bodies through
which and among which a show is produced the
body of the actor who, by applying some techniques
and practices, is able to occupy space and draw all
the attention of the spectators upon him and his physical
presence, just like the bodies of the spectator, that
responds in a particular way to an experience of
presence like this one. So it happens that in the artistic
reorganization of space the spotlight remains in the
body and the possible interpretations it can provide
to the spectator. The territory of confrontation, because
it is the shock of the feeling of the foreigner, transforms into the territory of identification. Borrowing
Bauschs own words: it is not about what people move,
but what moves them.
Therefore and as Laurence Louppe would defend
regarding contemporary dance, but we can see applied to all performing creations that deal with the body
there is the idea that all techniques that include
a vision of the body moving by itself or by the eyes
of others do not necessarily implicate a full translation
of what is being done, but rather an appropriation of
what exists in everyday life and answers the doubts
of the spectator. Louppe explains that the structure of
the body must refer to the memory for everything
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movimento que tem o poder de criar outro tipo de movimento () talvez seja a arte de todos os movimentos, e
portanto a arte de todas as artes.
Assim, podemos entender que aquilo que os criadores
esto fazendo devolver a pergunta. E, por isso, a
questo prvia que se deve colocar para se compreender
que corpo representado aquele ser: que corpo esse
que assiste? Qual a nossa postura perante um espetculo
assente no corpo? Como lidamos com esse corpo na
sua relao com um outro corpo? E o que fazemos para
nos libertar da expectativa criada?
Diz Erika Fischer-Lichte que o corpo fsico do ator e
do espectador a base existencial de todo tipo de
espetculo seja na vida cotidiana, nas artes ou numa
performance cultural. O que quer dizer que o carter
performativo da cultura no pode ser, a bem da verdade,
investigado sem recurso fisicalidade de todos os que
participam do espetculo. No so as ideias, os conceitos nem os sentidos que devem ser examinados em
primeiro lugar, para dar visibilidade ao carter performativo da cultura, mas sim os corpos fsicos particulares,
atravs dos quais e entre os quais se produz o espetculo
o corpo do ator que, ao aplicar algumas tcnicas
e prticas, consegue ocupar o espao e chamar toda
a ateno dos espectadores sobre si, a sua presena fsica,
assim como o corpo dos espectadores, que respondem
de forma particular a uma experincia de presena como
esta. Sucede que, na reorganizao artstica de um
espao, o foco permanece sempre no corpo e nas possveis
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well, we will always get into a show with the ambitious
desire to be challenged. It is exactly in the uneasiness
that the dialogue and the debate about the place of the
body in relationship between author and spectator
begins. It will be in this uneasiness, in that which seems
recognizable but later eludes us, that the foundations will
be built to allow us to identify what is fit for each part of
the performance practice.
If up to this point I have always talked about identification I did not mean to say that the sole purpose of
the spectator would be to project him/herself on stage
and thus carry out a regenerating, or even cathartic
cycle. Quite the contrary. The same way the author conceives a body that seeks its place in a given reality, the
spectator must also seek to build a body, or an idea
of a body, that also integrates the proposal of the authors.
Thus, it is not so important that he/she recognizes all
the shapes that are presented to him/her, but rather that
he/she conceives having domains of unrecognizable awe
that can register and assimilate with time and with movement what critical dialogue proposes.
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no entanto, de que, felizmente, haver sempre uma relao desequilibrada entre as duas partes, sobretudo
porque, no momento em que as respostas vierem todas,
s de um dos lados deixaro de existir espetculos. Mas
concebo uma ideia de limite, se dele retirarmos o carter
finito que nos obriga catalogao imediata. Falo,
assim, de uma hiptese de limite que transforme o corpo
num objeto questionador e se abra, como sugeria Jos
Gil, a uma procura de linhas que tanto identificam
como propem novas concepes para essa identificao.
E, para terminar, regresso ao incio do espetculo de
Vera Mantero At que deus destrudo pelo extremo
exerccio da beleza. Aqueles seis intrpretes, sentados numa
fila de cadeiras nossa frente, aparentemente imveis
e no performticos durante hora e meia, perguntavam,
repetidas vezes: Are you feeling confortable? Esto se
sentindo confortveis? No estamos. Nunca estaremos.
Se tudo correr bem, entraremos sempre num espetculo com o desejo ambicioso de sermos contestados.
precisamente no desconforto que comea o dilogo e
a discusso sobre o lugar do corpo na relao entre
o autor e o espectador. Ser nesse desconforto, naquilo
que parece reconhecvel mas depois nos escapa, que se
construiro as bases que permitiro identificar o que cabe
a cada uma das parcelas do fazer performtico.
Se at aqui falei sempre de identificao, no quis com
isso dizer que o objetivo nico do espectador seja o de
se projetar no palco e assim fazer cumprir um ciclo regenerador e at catrtico. Pelo contrrio. Damesma forma
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Parceiros / Partners
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Vol.1Set/ Sept 2010
ISSN 2178-9800