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Do espaço vazio ao círculo aberto: rumo à cenografia e indumentária sagradas de Peter Brook identifica e expõe o processo de criação do espaço teatral, dos cenários e dos trajes de cena, nos espetáculos Marat-Sade, Sonho de uma Noite de Verão, Mahabharata, Qui est lá e A Tragédia de Hamlet, realizados pelo grande encenador do século XX. Reflete, documenta e identifica os princípios que orientam os projetos de concepção dos elementos visuais das peças, durante a concepção do espetáculo e, a partir da análise destes documentos, aponta para a evolução de seu teatro rumo ao que Brook define como teatro sagrado. / From the empty space to the open circle: towards Peter Brook\'s holy set and costumes design identifies and explains the process of creating theatrical space, the sets and the costumes of Marat-Sade, Midsummer Night Dream, Mahabharata, Who is there and The Tragedy of Hamlet, performed by the great director of the twentieth century. Reflects, documents and identifies the principles that guided the design projects of the visual elements of those plays during their conception, and from the analysis of these documents, points to the evolution of his theatre towards what Brook defines as holy theatre.

Do espaço vazio ao círculo aberto: rumo à cenografia e indumentária sagradas de Peter Brook identifica e expõe o processo de criação do espaço teatral, dos cenários e dos trajes de cena, nos espetáculos Marat-Sade, Sonho de uma Noite de Verão, Mahabharata, Qui est lá e A Tragédia de Hamlet, realizados pelo grande encenador do século XX. Reflete, documenta e identifica os princípios que orientam os projetos de concepção dos elementos visuais das peças, durante a concepção do espetáculo e, a partir da análise destes documentos, aponta para a evolução de seu teatro rumo ao que Brook define como teatro sagrado. / From the empty space to the open circle: towards Peter Brook\'s holy set and costumes design identifies and explains the process of creating theatrical space, the sets and the costumes of Marat-Sade, Midsummer Night Dream, Mahabharata, Who is there and The Tragedy of Hamlet, performed by the great director of the twentieth century. Reflects, documents and identifies the principles that guided the design projects of the visual elements of those plays during their conception, and from the analysis of these documents, points to the evolution of his theatre towards what Brook defines as holy theatre.

L’objectif de la thèse est d’analyser le rapport entre Peter Brook et le continent africain. La thèse retrace les origines de son attrait pour l’Afrique, les principes qui motivent cette affinité et les étapes saillantes : les voyages, les mises en scène et la longue collaboration avec de nombreux acteurs africains. L’étude explore l’époque de la création du Centre International de Recherche Théâtrale [CIRT] à Paris ; l’arrivé au CIRT du premier acteur africain Malick Bowens ; l’aventure du voyage en Afrique de 1972 ; la rencontre avec l’ethnologue et écrivain malien Amadou Hampâté Bâ ; l’arrivé aux Bouffes du Nord de l’acteur-conteur Sotigui Kouyaté qui deviendra le protagoniste de nombreux spectacle ; le rapport avec les dramaturges sud-africains Athol Fugard et Barney Simon. La dissertation consacre un chapitre à chaque spectacle « africain » : Les Iks [1975], L’Os [] Woza Albert ! [1989], Le Costume [1999], Tierno Bokar [2004], Sizwe Banzi est mort [2006], et Eleven and Twelve [2009] portrait de l’Afrique du début du siècle. La voie africaine aide à éclaircir et à interpréter l’oeuvre entière du metteur en scène, car elle concrétise sur scène les théories esquissées dans l’Espace Vide. / The purpose of this study is to analyze the dynamics of the relationship between Peter Brook and the African continent. The thesis traces the origins of this attraction, his evolution and the striking stages: the journeys, the plays and the long collaboration with many Africans actors. The study investigates the creation of the Centre International de Recherche Théâtrale [CIRT] in Paris; the arrival at the CIRT of the first African actor Malick Bowens; the adventure of the journey in Africa in 1972; the meeting with the Malian ethnologist and writer Amadou Hampâté Bâ; the arrival at the Bouffes du Nord of the actor-storyteller Sotigui Kouyaté that will become the main actor of many plays; the relationships with the South Africans playwrights Athol Fugard and Barney Simon. The dissertation dedicates a chapter to every "African" play: Les Iks [1975], L’Os [1979] Woza Albert ! [1989], Le Costume [1999], Tierno Bokar [2004], Sizwe Banzi est mort [2006], et Eleven and Twelve [2009], portrait of Africa of the beginning of the century. The “African way” helps to elucidate and to interpret the whole work of the director : it concretize on stage the premonitory theories written in The Empty Space.

Made available in DSpace on 2016-12-08T16:51:57Z (GMT). No. of bitstreams: 1 LisaSouzaBrito.pdf: 1551719 bytes, checksum: 57f6470a1751f1cc39a3f4c99b1ec455 (MD5) Previous issue date: 2012-05-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente trabalho tem como objetivo analisar aspectos da busca de Peter Brook no campo teatral. O espetáculo estudado para a compreensão do tema é A perseguição e o assassinato de Jean-Paul Marat, representados pelo Grupo Teatral do Hospício de Charenton, sob a direção do Senhor de Sade, cujo roteiro se inspira no texto dramatúrgico de autoria de Peter Weiss. Esta pesquisa busca ainda discutir o conceito de teatralidade presente no filme de Brook, tendo como ponto inicial a questão do olhar, a partir de autores como Josette Féral, Patrice Pavis, Matteo Bonfitto, e procurando estabelecer um diálogo com facetas das ideias teatrais do próprio Brook. O estudo da linguagem cinematográfica do diretor inglês procura assim considerar a teatralidade do filme fazendo uma analogia com questões do pensamento de Antonin Artaud, que dizem respeito ao teatro como um duplo da vida, em seu Teatro da Crueldade, e com as ideias de Bertolt Brecht em seu Teatro Épico, que considera o mundo passível de transformação

Als anys seixanta sorgeix un teatre profundament transgressor, que abandona els edificis convencionals a la recerca de llocs buits, pobres, flexibles. Rere aquesta actitud hi ha una crítica a la societat del moment, considerada elitista, alienadora i passiva. Gran part dels arguments que caracteritzaven el teatre fins aleshores perden la seva validesa. El concepte d'espectacle és substituït pel de ritual; el d'espectador, pel de participant; el d'entreteniment, pel de compromís. El teatre s'immisceix en l'agitada vida política, social i espiritual d'una dècada revolucionària. Finalment, i amb mig segle de retard en relació amb les altres arts, el teatre agafa el relleu de les avantguardes teatrals i entra en la modernitat.L'estudi del recorregut artístic de Peter Brook, Jerzy Grotowski fundador del Teatre Laboratori i la parella Julian Beck i Judith Malina fundadors del Living Theatre ens permet analitzar l'intrincat context dels seixanta en països com França, Anglaterra, Itàlia o Polònia. Es tracta de directors revolucionaris i alhora interessats pel sagrat, creadors d'un teatre ritual que sacseja els espectadors i els demana una implicació autèntica.A la introducció de la tesi ens preguntem per la permanència del sagrat en el teatre dels seixanta. Resseguint la biografia dels nostres directors, hi descobrim un profund coneixement de les tradicions religioses i una voluntat d'adaptar els seus principis i les seves tècniques psicofísiques al teatre. El teatre es mostra així com un receptacle laic de rituals que pertanyien a les religions. En el desig de regenerar-lo, la gent del teatre reclama una litúrgia col·lectiva capaç d'apropar actors i espectadors en un acte total. Volent unir l'art i la vida, directors i actors s'aïllen en petites comunitats per experimentar unes relacions humanes vertaderes i inventar nous processos de creació.La primera part de la tesi, més panoràmica, situa el teatre dins els corrents de pensament i els moviments artístics de l'època. Mentre els antropòlegs i sociòlegs constaten un retorn de la festa i la ritualitat, els estudiants es revolten pels carrers de París. El Maig del 68 marca un abans i un després també en el teatre: abandonant les obres dramàtiques, el vestuari especial, les escenografies i fins i tot els edificis, el teatre surt al carrer, es desteatralitza i es revesteix de ritualitat. Aquest rebuig de les institucions i les convencions té paral·lelismes amb el land art, l'arte povera, els happenings o el body art, sintonitzant també amb els situacionistes, el guerrilla theatre o el street theatre.La segona part de la tesi incideix sobre la ritualitat del teatre dels seixanta i l'espai que se'n deriva. Analitzant el nou paper atorgat a l'actor, el director i el públic, hi descobrim un mateix procés de despullament, de renúncia a les tècniques apreses i eliminació dels obstacles personals. El teatre respon així a una via negativa que cerca la seva purificació i un retorn a l'essencialitat. Les mediacions escèniques, massa mundanes, esdevenen obstacles a la trobada viva entre actors i espectadors. Ara importa l'element humà, el sacrifici de l'actor que regenera tota la comunitat, el ritual que aplega i connecta amb un passat compartit. El teatre es converteix en una realitat molt més corporal, cinètica, dependent de l'actor.L'espai d'aquest teatre passa a definir-se a partir dels moviments, les dinàmiques i les relacions que s'estableixen en escena. No depèn ja exclusivament de l'arquitectura ni de l'escenografia, sinó fonamentalment d'un ordre humà on compten les distàncies, les orientacions, les fronteres, la configuració i disposició de tots els participants. En certa manera, es tracta d'un espai sagrat que cal descobrir i potenciar. Un espai ritual, consagrat en cada actuació. Un espai real, que no preten simular res. Un espai simbòlic, que recupera les formes geomètriques primordials. Un espai unitari, sense barreres de cap tipus. Un espai buit, expectant, disponible. / There emerged in the nineteen sixties a deeply defiant theatre that deserted conventional buildings in search of empty, poor but flexible places. Behind this attitude there was a critique of the society of the times, that was considered to be elitist, hostile and passive. The majority of the scripts that characterised theatre up to that moment became obsolete. The concept of performance was substituted by ritual, spectator by participant, entertainment by compromise. Theatre became mixed up in the restless political, social and spiritual life of a revolutionary decade. Finally, half a century later than other arts, theatre seized the prominence of the theatrical vanguards and entered modernity.The study of the artistic careers of Peter Brook, Jerzy Grotowski - founder of the Teatr Laboratorium - and the couple Julian Beck and Judith Malina - founders of the Living Theatre - provides an opportunity to analyse the intricate context of the sixties in France, England, Italy or Poland. It involved revolutionary directors who were simultaneously interested in the sacred, creators of a theatre ritual that perturbed spectators and required their authentic participation. In the introduction to the thesis, we question the permanence of the sacred in sixties theatre. Revisiting the biography of our directors, we discover their knowledge of religious traditions and their desire to adapt their psycho-physical techniques to theatre. Theatre thus presented itself as a lay performance of rituals that belonged to religions. In the desire to regenerate it, theatre people sought after a collective liturgy capable of bringing actors and spectators together. With a desire to unite art and life, directors and actors isolated themselves in small communities to test true human relations and invent new creative processes.The first part of the thesis is an overview, locating theatre in the artistic thought and movements of the time. While anthropologists and sociologists were proclaiming the return of feast and ritual, students were revolting on the streets of Paris. May 68 marked the before and after of theatre too, by forsaking dramatic composition, special costumes, stage backdrops and accessories and even the theatre buildings. Theatre took to the street, shed its conventional theatrical hallmarks and overlaid itself with rituality. This rejection of institutions and conventions has affinities to land art, arte povera, happenings or body art, and remains in tune also with the situationists, guerrilla theatre or street theatre.The second part of the thesis focuses on the rituality of the theatre of the sixties and its ensuing space. Analysing the new role given to the actor, the director and the public, we discover a same process of deprivation, of rejection of learned techniques and of elimination of personal obstacles. The theatre thus responded to a via negativa that sought its purification and a return to the essential. The scenic mediations, that were far too mundane, became converted into obstacles in the living encounter between actors and spectators. Now what mattered was the human element, the sacrifice of the actor that regenerated a whole community, the ritual that congregates and connects with a shared past. Theatre became a more corporal reality, kinetic, and dependent upon the actor.The space of this theatre came to be defined out of the movements, the dynamics and the relations that were established on stage. It no longer depended upon architecture or scenery except that of a human order where distances, orientations, borders, configurations and the dispositions of all the participants counted. To a certain extent, it was a sacred place that needed to be discovered and strengthened. A space of ritual, consecrated at each performance. A real space, that did not try to simulate anything. A symbolic space, that revived basic geometrical forms. A unitary space, without barriers of any type. An empty space, eager and available.

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