No description available.

To assume that dance as an art form is about creating and displaying sequences of movement in space is to undermine choreography’s potential as a way of thinking through movement. The interdisciplinary relations between philosophy and dance explored in this research introduce a framework for exploring new possibilities of thinking through choreographic practice. How can dance be perceived as thought, considered as an experimental process, where the articulation between practice and theory becomes fundamental? The cinematic reversal of the subordination of time to movement proposed by French philosopher Gilles Deleuze in his time-image concept offers a paradigmatic shift which has the potential to find profound resonance in the perception of movement in dance. This research explores how this shift informs a new perspective on choreography by discussing the implications of approaching choreographic composition through the lenses of Deleuze’s Pure Optical and Sound Image. As part of the practical choreographic investigation undertaken in this research, I have sought to challenge the conditions of the act of ‘seeing’ dance and to create an ‘opening condition’ for the use of choreography. To maintain an ‘open condition’ within the the practice of choreography, it is necessary to acknowledge the constant becoming of its materials that depend on non-hierarchical relations and on duration itself. My approach is improvisational and my compositional strategies, which are manifestly dependent on interdisciplinary collaborative processes, emphasise ways of thinking through both movement and the image.

No description available.

Abstract not available

No description available.

Orientador: Odilon Jose Roble / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-27T20:27:54Z (GMT). No. of bitstreams: 1 Lima_KarenAdriede_M.pdf: 2548160 bytes, checksum: c17344be5b7093960985fab6ffad35c8 (MD5) Previous issue date: 2015 / Resumo :O presente estudo de mestrado dedicou-se a investigar o processo de aprendizagem do bailarino no momento do espetáculo, além de identificar como se dão e quais seriam estes aprendizados. Interessou-nos investigar se é possível destacar um tipo de aprendizado específico desse momento da cena e que contornos estéticos podemos eleger a partir dele. Para tal, fizemos uso de uma metodologia filosófico-conceitual, especialmente inspirada na Estética. Encontramos o conceito de "aura" na filosofia de Benjamin, de "fluxo" nos estudos de Csikszentmihalyi e de "experiência" em Dewey, compondo três pilares do que identificamos como esse aprendizado específico. Com o intuito de complementar nossa pesquisa e dar voz aos bailarinos, trabalhamos com a aplicação de questionários semiestruturados e, por meio da Análise de Conteúdo proposta por Bardin (2011), efetuamos uma organização dos discursos. Deste modo, consideramos que não somente foi possível afirmar a existência de um processo de aprendizagem do bailarino específico do momento do espetáculo, como entender, na voz dos bailarinos, como se dá a percepção desse aprendizado único, o que nos inspira a pensar o espetáculo não mais como uma etapa final de um trabalho realizado, mas sim como um processo / Abstract: This master¿s degree study was dedicated to investigate the dancer's learning process at the time of the spectacle, as well as identify how it happens and what it is. It was of our interest to investigate whether it is possible to single out a specific type of learning from that moment of the scene and what aesthetic contourings we could elect from it. To this end, we used a philosophical-conceptual methodology, especially inspired by the Aesthetics. We found the concept of "aura" in the philosophy of Benjamin, "flow" in the studies of Csikszentmihalyi and "experience" in Dewey, composing three pillars of what we identify as that particular learning. In order to complement our research and listen to the dancers, we applied semi-structured questionnaires and, through the content analysis proposed by Bardin (2011), we have or organized the speeches. Thus, we consider that not only it was possible to affirm the existence of a dancer¿s learning process specifically from the spectacle time, but also to understand, according to the dancers, how they realize that single learning, which inspires us to think the spectacle not as a final step of a concluded work, but as a process / Mestrado / Teatro, Dança e Performance / Mestra em Artes da Cena

The main focus of this dissertation is a discussion of how an artist uses her dance bodily knowledge to develop in a static art form a more bodily sense of movement. For this purpose this dissertation examines four clay sculptures by contemporary artist Mary Frank. The analysis suggests that the uncharacteristic sense of movement displayed in these works derives from her experiential knowledge of dance. This sense of movement is achieved through the considered assemblage and inextricable relationship between Frank’s dance bodily knowledge (body knowledge a dancer acquires through years of dance practice) and the manipulation of clay, the plastic medium she uses to create these forms. The study reveals that Frank’s ceramic assemblages of organic shapes resembling a figure could be related to somatic awareness of arms, legs, torso, hips, and head that dancers experience while dancing. Similarly, the fluid quality of her ceramic assemblages and their seamless coexistence with the environment can be correlated to the proprioceptic sensibilities (the reception of stimuli produced within the organism by movement or tension) that a dancer’s body senses as it navigates through the air and across the ground managing the pull of gravity. These findings are developed through a discussion of the philosophic theories on bodily knowledge (knowing in and through the body) by Maurice Merleau-Ponty, Michael Polanyi, Edward Casey, Pierre Bourdieu, and Richard Shusterman, as well as the philosophic theories on dance bodily knowledge (my own term) developed by Barbara Mettler, Maxine Sheets-Johnstone, and Jaana Parviainen. In addition, Mary’s sculptures are compared to traditionally built sculptures to illustrate the bodily sensory quality of the sense of movement of her structures. Although the scope of this study is limited to the application of dance bodily knowledge onto sculpture, perceived through the clay sculptures of Mary Frank, this research adds to the debate on the interrelationships between dance education and the arts, the body and institutions of learning, and the body and society. It suggests that dance practice and introspection of one’s body movement affects how one perceives the world around us and therefore how one reacts and expresses oneself on to the world. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2014. / FAU Electronic Theses and Dissertations Collection

Thesis (MDram (Drama))—University of Stellenbosch, 2006. / Acknowledging theatrical styles such as physical theatre, Tanztheater and poor theatre as forms of ‘total theatre’, and recognizing that there has been a prolonged process of development to reach such a point, the first chapter investigates the historical divide between dramatic dance and drama as starting point. Subsequently, in considering the body as expressive medium, the impact of content and form on the training of the performers’ body for the theatrical context is also evaluated.

Leaving aside the classical world, Dance as an art form (as distinct from folk-dance) emerges with the renaissance. Combinations of dance and drama are seen in the court entertainments sponsored by Catherine de Medici in France and in the masques of Ben Jon-son, John Milton and Henry Lawes , the composer, in England. These dance-dramas shared the contemporary fondness for lavish sensuous spectacle, with mythological and allegorical subjects full of youth and beauty. The seventeenth century saw, in this new form of art, the development of stage and set-design as well as the emerging importance of the individual performer. The foundation of Richelieu's L 'Academie Française (1635) which concerned itself with language and literature was paralleled by Louis XIV's L'Academie Nationale de Musique et de la Danse (1661). The baroque and rococo characteristics of other arts are reflected in the ballets of Lully and Rameau. In the eighteenth century, theoretical works appear in which the dance is treated as parallel to the other arts. The Lettres sur la Danse (1760) of Jean-Georges Noverre (a friend of Garrick) stresses "nature" and design as do the literary treatises from Dryden to Samuel Johnson, (e.g. Dryden's An Essay of Dramatic Poesy (1668), Johnson's Preface to Shakespeare (1765), and Lives of the Poets (1779-81). Carlo Blasis' Treatise on the Art of Dancing (1803) is as much concerned with perfection of technique as the most ardent proso-dists of the period. The so-called "Classical Ballet", however, was the expression of romanticism at the beginning of the nineteenth century as much as in literature and the other arts. It sought to add strangeness and wonder to beauty and to escape from reality into fairyland or dreamland. It dominated ballet throughout most of the century and is seen in well-known works like Giselle, Swan Lake, and The Sleeping Beauty. Literary and artistic parallels abound, of course. However, the Dance is the last of the arts to develop a critical theory as it is the last of the arts to emerge as an aesthetically self-conscious, serious and professional form of expression from what had been vestigial and fragmentary. Even musical and dramatic renditions have left at least the score and the script. But the Dance, after its last performance, was largely a matter of fast-fading memory and variable hearsay. This thesis will endeavour to trace the development and changes in aesthetic outlook of the latter eighteenth and early nineteenth centuries through a comparative study of the writings of Jean-Georges Noverre, Heinrich von Kleist and Théophile Gautier. As far as one can judge from any available materials and sources of reference, bringing together these three writers whose work contains both literature and dance criticism, poetics and what might be called "balletics", has not been undertaken before; this is also the first time that Kleist has been given a significant place in a discussion of dance theory. It is the chief aim of this study to point out and elucidate the pattern of relationships between dance as an art form and literature. The relationships of theory and practice in the arts are no less complex here than in any other periods. Noverre, for example, as a theorist, was a consistent and articulate late eighteenth century classicist (looking forward to romanticism); but as a professional man of the theatre, he had a keen eye for popular taste, even if it catered to fashions he must have considered antiquated or cheap. Gautier, on the other hand, though he possessed no practical knowledge of the dance, he analyzed it so persuasively, so variously, and had such a wide audience that he strongly influenced the public taste for these aspects of romantic dance. It is doubtful whether Kleist was known to the world of dance, whether he was really influenced by it, or had any direct influence on it in any way. Yet, his essay Ueber das Marionettentheater (1801) might well serve as a manifesto for the new romantic form of dance when it was just being born. As a result of the analysis of these writers, it becomes apparent that all three, Noverre, Gautier, and Kleist, represent stepping-stones in the development of dance from the early stages of superficial extravaganzas, through the clearly defined measures of eighteenth century dance, to the natural expression of spontaneous movement in the next century. Hence, they can be said to define the basic progression from classicism to romanticism in the art of dance. / Arts, Faculty of / English, Department of / Graduate