Esta pesquisa trata da interação no contexto da livre improvisação a partir de conexões entre essa prática musical e o comportamento performático do clown. No decorrer dos estudos procuramos por estratégias de interação que fomentem ações intencionadas à criação colaborativa. Descobrimos permeabilidades entre o modo de interação musical do/a livre improvisador/a e o modo de interação performática do clown. Dessas conexões depreendemos reflexões sobre interação e performance. Também elaboramos exercícios para explorar essas questões no contexto da livre improvisação por meio do trabalho com parâmetros específicos, restrições pontuais e roteiros de eventos. Os exercícios foram realizados pelo grupo laboratório vinculado à nossa pesquisa, a Orquestra Errante. Assim, no decorrer dos encontros e mediante o trabalho realizado, exploramos estratégias de interação entre os/as músicos/musicistas, além de apresentamos performances que foram realizadas pelo grupo dentro e fora da Universidade de São Paulo. Para expor nossa argumentação a respeito da interação, nos apropriamos das experiências realizadas pelo grupo, acionando relatos de alguns ensaios e apresentações. Nesse sentido, todos os encontros da Orquestra Errante foram registrados em áudio e parte desse material foi editado e se encontra nos CDs anexos. / This research deals with the interaction in the context of free improvisation according to connections between this musical practice and the performative behavior of the clown. In the course of the studies we looked for interaction strategies that encouraged actions of collaborative creation. We discovered permeabilities between the musical interaction mode of the free improviser and the performative interaction mode of the clown. From these connections, we could infer reflections on interaction and performance. We also elaborated exercises to explore these issues in the context of free improvisation by working with specific parameters, transient restrictions and event scripts. The exercises were carried out by the laboratory group linked to our research, the \"Orquestra Errante\". Thus, during the meetings and by means of the work done, we explored interaction strategies among the musicians, besides holding performances inside and outside the University of São Paulo. To expose our argumentation on the interaction, we assumed the experiments conducted by the group, applying the reports of some rehearsals and performances. In this sense, all meetings of \"Orquestra Errante\" were recorded in audio and some of this material has been edited and is available in the CDs attached.

Esta pesquisa é um aprofundamento de meu Trabalho de Conclusão de Curso intitulado A formação do clown: o teatro como prática de liberdade (UDESC, 2004), no qual estabeleci um panorama geral a respeito do clown e busquei refletir teoricamente sobre alguns princípios técnicos que compõem esta linguagem. A linha de pesquisa que segui foi a do clown pessoal e o recorte se deu nos elementos que o ator-iniciante deve conhecer para se tornar um clown de teatro. Seguindo a mesma linha de pesquisa, o presente estudo procura compreender o processo de contato do ator com sua subjetividade incitado pela técnica do clown e as conseqüências éticas e estéticas propiciadas por este encontro. A metodologia utilizada foi pesquisa qualitativa, cujos procedimentos contemplaram pesquisa bibliográfica e de campo. Esta se configurou como Pesquisa Participante e foi realizada com as atrizes Débora de Matos, Greice Miotello e Paula Bittencourt, da Traço Cia. de Teatro, de Florianópolis. A pesquisa empírica resultou na montagem do espetáculo As três irmãs, de Anton Tchékhov, cuja encenação manteve algumas características da técnica clownesca. / This research constitutes a deeper study of my undergraduate final paper entitled: A formação do clown: o teatro como prática de liberdade (The clown education: the theatre as a practice of liberty) (UDESC, 2004), in which I established a panorama of the clown figure and aimed at some of the technical principles of this artistic language. The line of research followed was one of the personal clown and the work focused on the elements that the actor, as a beginner, must know in order to become a theatre clown. On the same line of research, this dissertation aims at comprehending the contact process of the actor with its subjectivity instigated by the clown technique and the ethical and aesthetic consequences brought about by this encounter. The methodology here was the qualitative research and its proceedings observed bibliographical and field research. This was a Participating Research performed by the actresses Débora de Matos, Greice Miotello and Paula Bittencourt of the Traço Cia. de Teatro of Florianópolis. The empirical research resulted from the making of The Three Sisters, a play by Anton Tchékhov. This staging of the play maintained some of the characteristics of the clown technique.

Esta pesquisa trata da interação no contexto da livre improvisação a partir de conexões entre essa prática musical e o comportamento performático do clown. No decorrer dos estudos procuramos por estratégias de interação que fomentem ações intencionadas à criação colaborativa. Descobrimos permeabilidades entre o modo de interação musical do/a livre improvisador/a e o modo de interação performática do clown. Dessas conexões depreendemos reflexões sobre interação e performance. Também elaboramos exercícios para explorar essas questões no contexto da livre improvisação por meio do trabalho com parâmetros específicos, restrições pontuais e roteiros de eventos. Os exercícios foram realizados pelo grupo laboratório vinculado à nossa pesquisa, a Orquestra Errante. Assim, no decorrer dos encontros e mediante o trabalho realizado, exploramos estratégias de interação entre os/as músicos/musicistas, além de apresentamos performances que foram realizadas pelo grupo dentro e fora da Universidade de São Paulo. Para expor nossa argumentação a respeito da interação, nos apropriamos das experiências realizadas pelo grupo, acionando relatos de alguns ensaios e apresentações. Nesse sentido, todos os encontros da Orquestra Errante foram registrados em áudio e parte desse material foi editado e se encontra nos CDs anexos. / This research deals with the interaction in the context of free improvisation according to connections between this musical practice and the performative behavior of the clown. In the course of the studies we looked for interaction strategies that encouraged actions of collaborative creation. We discovered permeabilities between the musical interaction mode of the free improviser and the performative interaction mode of the clown. From these connections, we could infer reflections on interaction and performance. We also elaborated exercises to explore these issues in the context of free improvisation by working with specific parameters, transient restrictions and event scripts. The exercises were carried out by the laboratory group linked to our research, the \"Orquestra Errante\". Thus, during the meetings and by means of the work done, we explored interaction strategies among the musicians, besides holding performances inside and outside the University of São Paulo. To expose our argumentation on the interaction, we assumed the experiments conducted by the group, applying the reports of some rehearsals and performances. In this sense, all meetings of \"Orquestra Errante\" were recorded in audio and some of this material has been edited and is available in the CDs attached.

Syftet med studien var att utforska och uppmärksamma vissa aspekter i clownens agerande och uttryck som enligt mig kan bli en tillgång för lärare. Genom en diskursanalytisk ansats studerade jag hur den så kallade relationella pedagogikens sätt att formulera pedagogik som en fråga om mellanmänskliga möten kan kopplas samman med teaterclownens teknik. Genom att identifiera/skapa gemensamma diskurser inom dessa två till synes skilda begreppsområden blev det möjligt att förstå teaterclownens teknik som just ett erbjudande för läraren att möta eleverna på nya sätt. De viktigaste aspekter som jag funnit i detta möte handlar om: det nödvändiga med mötet; det kontrollerbara och ickekontrollerbara;att se den andra; att avvakta, ge tid och att visa sig. Genom vidare resonemang kring dessa kopplingar mellan den relationella pedagogiken och teaterclownens teknik, ges några förslag på hur läraren kan förhålla sig och eventuellt agera i en undervisningssituation. De föreslagna sätten skulle hen kunna utforska och uppöva genom teaterclownarbete. Tre av förslagen handlar om konkreta ageranden som kan användas i det direkta mötet med elever. De andra handlar om ett nytt slags erfarenhets- och insiktsgivande utforskning av, enligt den relationella pedagogiken, för läraren (och eleven) nödvändiga aspekter inom det mellanmänskliga mötet.

Este memorial apresenta reflexões e práticas referentes ao processo criativo desenvolvido no exercício cênico intitulado Solo como un hongo, que foi construído com base em improvisações. O imaginário constituído por memórias pessoais, ditos gauchescos e comicidade de origem clownesca conduziu o processo de criação das ações que compõem o solo. A interrelação entre esse gênero de raiz popular, as memórias, o riso, meu aporte técnico e artístico e os processos intuitivos originou este estudo, em que a personagem encontra, por meio de jogos estabelecidos com um amor imaginário, uma possível via de combate à solidão. / This memorial presents reflections and practices related to the creative process developed along the scene exercise named Solo como un hongo, whose construction was based on improvisations. The imaginary constituted of personal memories, gaucho sayings and clown comicality guided the process of creating the actions composing the solo. The interrelation between this popularrooted gender, the memories, the laughter, my technical and artistic input and intuitive processes originated this study, in which the character finds a possible path to fight solitude by means of games played with an imaginary lover.

Este memorial apresenta reflexões e práticas referentes ao processo criativo desenvolvido no exercício cênico intitulado Solo como un hongo, que foi construído com base em improvisações. O imaginário constituído por memórias pessoais, ditos gauchescos e comicidade de origem clownesca conduziu o processo de criação das ações que compõem o solo. A interrelação entre esse gênero de raiz popular, as memórias, o riso, meu aporte técnico e artístico e os processos intuitivos originou este estudo, em que a personagem encontra, por meio de jogos estabelecidos com um amor imaginário, uma possível via de combate à solidão. / This memorial presents reflections and practices related to the creative process developed along the scene exercise named Solo como un hongo, whose construction was based on improvisations. The imaginary constituted of personal memories, gaucho sayings and clown comicality guided the process of creating the actions composing the solo. The interrelation between this popularrooted gender, the memories, the laughter, my technical and artistic input and intuitive processes originated this study, in which the character finds a possible path to fight solitude by means of games played with an imaginary lover.

Esta pesquisa é um aprofundamento de meu Trabalho de Conclusão de Curso intitulado A formação do clown: o teatro como prática de liberdade (UDESC, 2004), no qual estabeleci um panorama geral a respeito do clown e busquei refletir teoricamente sobre alguns princípios técnicos que compõem esta linguagem. A linha de pesquisa que segui foi a do clown pessoal e o recorte se deu nos elementos que o ator-iniciante deve conhecer para se tornar um clown de teatro. Seguindo a mesma linha de pesquisa, o presente estudo procura compreender o processo de contato do ator com sua subjetividade incitado pela técnica do clown e as conseqüências éticas e estéticas propiciadas por este encontro. A metodologia utilizada foi pesquisa qualitativa, cujos procedimentos contemplaram pesquisa bibliográfica e de campo. Esta se configurou como Pesquisa Participante e foi realizada com as atrizes Débora de Matos, Greice Miotello e Paula Bittencourt, da Traço Cia. de Teatro, de Florianópolis. A pesquisa empírica resultou na montagem do espetáculo As três irmãs, de Anton Tchékhov, cuja encenação manteve algumas características da técnica clownesca. / This research constitutes a deeper study of my undergraduate final paper entitled: A formação do clown: o teatro como prática de liberdade (The clown education: the theatre as a practice of liberty) (UDESC, 2004), in which I established a panorama of the clown figure and aimed at some of the technical principles of this artistic language. The line of research followed was one of the personal clown and the work focused on the elements that the actor, as a beginner, must know in order to become a theatre clown. On the same line of research, this dissertation aims at comprehending the contact process of the actor with its subjectivity instigated by the clown technique and the ethical and aesthetic consequences brought about by this encounter. The methodology here was the qualitative research and its proceedings observed bibliographical and field research. This was a Participating Research performed by the actresses Débora de Matos, Greice Miotello and Paula Bittencourt of the Traço Cia. de Teatro of Florianópolis. The empirical research resulted from the making of The Three Sisters, a play by Anton Tchékhov. This staging of the play maintained some of the characteristics of the clown technique.

Este memorial apresenta reflexões e práticas referentes ao processo criativo desenvolvido no exercício cênico intitulado Solo como un hongo, que foi construído com base em improvisações. O imaginário constituído por memórias pessoais, ditos gauchescos e comicidade de origem clownesca conduziu o processo de criação das ações que compõem o solo. A interrelação entre esse gênero de raiz popular, as memórias, o riso, meu aporte técnico e artístico e os processos intuitivos originou este estudo, em que a personagem encontra, por meio de jogos estabelecidos com um amor imaginário, uma possível via de combate à solidão. / This memorial presents reflections and practices related to the creative process developed along the scene exercise named Solo como un hongo, whose construction was based on improvisations. The imaginary constituted of personal memories, gaucho sayings and clown comicality guided the process of creating the actions composing the solo. The interrelation between this popularrooted gender, the memories, the laughter, my technical and artistic input and intuitive processes originated this study, in which the character finds a possible path to fight solitude by means of games played with an imaginary lover.

Le jeu du clown dans la Colombie contemporaine est en voie de développement. Bien que la figure du clown n’ait jamais cessé d’exister dans la société, quelles que fussent ses formes à travers l’histoire, on assiste à la renaissance de l’art du clown dans notre pays depuis ces dix dernières années. L’art du clown devient une possibilité de revalorisation du langage comique et poétique de l’artiste dans la société colombienne actuelle, conférant à l’acteur clown un rôle social et politique et permettant au spectateur de vivre une forme de résistance et de libération de sa réalité quotidienne violente.La mise en perspective historique du cirque comme langage artistique moderne permet de comprendre comment le clown va se constituer et se développer tout au long des XIXe et XXe siècles jusqu’à devenir un art autonome avec son incursion dans le théâtre et les écoles de formation théâtrale. Cette démarche vise à donner les fondements théoriques de la naissance et de l’évolution du cirque et du clown dans le cirque depuis l’époque de l’Amérique préhispanique jusqu’à la Colombie contemporaine. La perspective historique remarque que, bien avant l’arrivée des clowns dans les cirques modernes après le XVIIIe siècle, on peut constater l’existence de personnages comiques et clownesques dans la culture précolombienne et pendant la période de la colonisation. L’histoire des fêtes populaires de l’Amérique latine, les personnages itinérants et comiques vont se développer parallèlement aux formes spectaculaires religieuses de l’idéologie espagnole. Les cirques européens et américains arriveront dans une atmosphère de résistance et, plus tard, d’indépendance et commencera à s’écrire l’histoire du cirque en Amérique latine.Le modèle économique latino-américain, la récente industrie culturelle et le manque d’écoles de formation du cirque marqueront l’évolution du cirque comme institution sociale, cherchant à travers la discipline et ses techniques à former des jeunes et enfants en situation de violence. D’autre part, le théâtre subira des divisions entre la tradition et l’apparition d’idéologies modernes sur la formation de l’acteur jusqu’à la consolidation de la méthode artistique de création collective. Le clown du cirque traditionnel deviendra une sorte de stéréotype avec les duos clownesques à la télévision, les clowns dans la rue, les restaurants, et les mendiants habillés en clowns. Cette étude aborde les éléments sémiotiques de la figure des nouveaux clowns en tant qu’art autonome impulsé par la pédagogie du français Jacques Lecoq diffusée dans le monde entier, avec une incidence importante en Amérique latine, où elle rencontre la création collective basée sur l’improvisation. Cette pédagogie arrive à travers les festivals internationaux du théâtre où artistes et public accèdent au panorama de l’art du clown dans le monde, au travers de stages et de spectacles. Rénovant ainsi le phénomène de marginalisation du clown par un changement de statut artistique et social. La pratique enracinée de la création collective, letravail du collectif et l’implication du théâtre dans les transformations sociales et politiques du pays, rencontre le langage des nouveaux clowns, pour donner forme à des créations clownesques collectives tout à fait solides et originales. Nous nous concentrons sur la fonction qu’exercent les clowns contemporains au présent de la société colombienne résultant d’une vaste période de crises marquée par des affrontements et des vagues successives de violence. L’humour comme trait particulier de la culture devenant une forme incontestable d’affronter une réalité douloureuse rencontre le clown que par le rire permettra de récupérer la valeur sacrée du chaman, bobo, bouffons et fous de l’histoire. Ainsi nous reconnaissons l’incursion du langage du clown sur plusieurs terrains (l’hôpital, l’humanitaire et le social) pour admettre que le spectateur vive une forme de libération par la communication établie avec le clown dans le rire. / Clown acting in contemporary Colombia is developing. Even though the figure of clowns has always being present in society, regardless of its forms through history, we are now witnessing the rebirth of the art of clowning in Colombia in the last decade. The art of clowning becomes an enhancement possibility of comic and poetic language of the artist in the current Colombian society, conferring the clown actor a social and political role, and allowing the spectator to live a form of resistance and freedom from their daily violent reality.The historical perspective of the circus as modern artistic language allows understanding how the clown is built up and developed through the XIX and XX centuries until the point of becoming an independent art with its foray into theater and theater schools. This perspective aims to provide the theoretical foundations of the birth and evolution of the circus and the clown in the circus since the time of pre-Hispanic America until contemporary Colombia. The historical perspective points out that the existence of comic and clownesque characters in the Pre-Columbian culture and during the colonization era can be recorded even before the clowns’ arrival to the modern circus after the XVIII century. The history of Latin America popular celebrations and the itinerant and comic characters are developed at the same time as the spectacular religious forms of the Spanish ideology. The European and American circuses arrived amid an atmosphere of resistance and, later, of independence. The history of the circus in Latin America begins to be written.The Latin American economic model, the recent cultural industry and the lack of schools for circus training mark the circus evolution as a social institution which, through its discipline and techniques, looks to form young people and children that are in violence situations. On the other hand, the theater is subjected to divisions between tradition and the emergence of modern ideologies on actor’s training until the consolidation of the artistic method of collective creation. The traditional circus clown becomes a kind of stereotype with the clownesque duos on T.V., the clowns in the streets and restaurants, and the beggars dressed up as clowns.This study approaches the semiotic elements of the new clowns’ figure as an independent art encouraged by French Jacques Lecoq’s pedagogy, spread all around the world with an important impact in Latin America, where this pedagogy meets the collective creation based on improvisation. It arrives through international theater festivals, where artists and spectators have access to the panorama of the clown art around the world, by means of courses and shows renewing the clown’s marginalization phenomenon through an artistic and social status change. The established practice of collective creation, the collective work and the involvement of theater in social and political transformation of the country, meet the language of the new clowns to give shape to absolutely strong and original collective clownesque creations.We will focus on the function performed by the contemporary clowns in the current Colombian society resulting from a large period of crisis marked by confrontations and successive waves of violence. Humor, as a particular feature of the culture and becoming an unquestionable way of facing a painful reality, meets the clown, who makes possible to recover the sacred value of the shaman, bobo, buffoons and mad characters of history. Thus, recognizing the foray of clown language into different fields (the hospital, the humanitarian and the social ones) in Colombia, it is possible to accept that the spectator lives a form of freedom through the communication established with the clown in the laughing.

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