Este ensaio traça um percurso textual inusitado para estudar a saúde. Pesquisaexperimento que acopla o conto de ficção científica “A Formiga Elétrica”, de Philip K. Dick, às (des)construções poéticas do Corpo-sem-Orgãos, de Antonin Artaud, e visa a ofertar caminhos possíveis ao pensamento, aportando - para o campo dos estudos científicos da saúde - provocações sobre o corpociborgue. Com a ficção-cietífica apreendeu-se que, após tornar o corpo máquina, insurge um potente desejo de retorno, pois o andróide (vir-a-ser do ciborgue) luta - após atingir sua perfeição como máquina - para conquistar a vida e suas sensações (memórias, inscrições, riscos). Esta experimentação buscou produzir acontecimentos (geradores de linhas de fuga) para pensar os movimentos de corpos (im)possíveis que se rebelam contra sua ciborguização para que a vida possa escapar: rasgos nos territórios da terapêutica, da cura e da reabilitação; deslocamentos de realidade; imaginação; subversão da norma e desconstrução do controle sobre o corpo; fabulação de corpos-humanos-outros na saúde coletiva. Corpo-sem-Órgãos para outras clínicas (im)possíveis, produção de um cuidado que afirme a vida. Margens (riscadas a giz) para corporeidades insurgentes. / This essay outlines an unusual textual route to study health. Research-experiment that engage the Philip K. Dick’s science-fiction short story "The Electric Ant" in the Antonin Artaud’s poetic (de)constructions of the Body-without-Organs and aims to offer possible ways to thought, introducing - in the field of scientific health studies - provocations on the cyborgbody. With the science-fiction was apprehended that, after rendering the body as a machine, a powerful desire of return insurges, as the android (the becoming of the cyborg) struggles - after reaching its perfection as a machine - to conquer life and its sensations (memories, inscriptions, risks). This experiment quested to produce events (lines of flight generators) to think the movements of (im)possible bodies who rebel against their cyborgzation so that life can escape: tears in the territories of therapy, healing and rehabilitation; displacements of reality; imagination; subversion of the rules and deconstruction of the control over the body; fable other-human-bodies in collective health. Body-without-Organs to other (im)possible clinics, production of a care that affirms life. Borders (chalk scratched) to insurgent corporealities.

Este ensaio traça um percurso textual inusitado para estudar a saúde. Pesquisaexperimento que acopla o conto de ficção científica “A Formiga Elétrica”, de Philip K. Dick, às (des)construções poéticas do Corpo-sem-Orgãos, de Antonin Artaud, e visa a ofertar caminhos possíveis ao pensamento, aportando - para o campo dos estudos científicos da saúde - provocações sobre o corpociborgue. Com a ficção-cietífica apreendeu-se que, após tornar o corpo máquina, insurge um potente desejo de retorno, pois o andróide (vir-a-ser do ciborgue) luta - após atingir sua perfeição como máquina - para conquistar a vida e suas sensações (memórias, inscrições, riscos). Esta experimentação buscou produzir acontecimentos (geradores de linhas de fuga) para pensar os movimentos de corpos (im)possíveis que se rebelam contra sua ciborguização para que a vida possa escapar: rasgos nos territórios da terapêutica, da cura e da reabilitação; deslocamentos de realidade; imaginação; subversão da norma e desconstrução do controle sobre o corpo; fabulação de corpos-humanos-outros na saúde coletiva. Corpo-sem-Órgãos para outras clínicas (im)possíveis, produção de um cuidado que afirme a vida. Margens (riscadas a giz) para corporeidades insurgentes. / This essay outlines an unusual textual route to study health. Research-experiment that engage the Philip K. Dick’s science-fiction short story "The Electric Ant" in the Antonin Artaud’s poetic (de)constructions of the Body-without-Organs and aims to offer possible ways to thought, introducing - in the field of scientific health studies - provocations on the cyborgbody. With the science-fiction was apprehended that, after rendering the body as a machine, a powerful desire of return insurges, as the android (the becoming of the cyborg) struggles - after reaching its perfection as a machine - to conquer life and its sensations (memories, inscriptions, risks). This experiment quested to produce events (lines of flight generators) to think the movements of (im)possible bodies who rebel against their cyborgzation so that life can escape: tears in the territories of therapy, healing and rehabilitation; displacements of reality; imagination; subversion of the rules and deconstruction of the control over the body; fable other-human-bodies in collective health. Body-without-Organs to other (im)possible clinics, production of a care that affirms life. Borders (chalk scratched) to insurgent corporealities.

Este ensaio traça um percurso textual inusitado para estudar a saúde. Pesquisaexperimento que acopla o conto de ficção científica “A Formiga Elétrica”, de Philip K. Dick, às (des)construções poéticas do Corpo-sem-Orgãos, de Antonin Artaud, e visa a ofertar caminhos possíveis ao pensamento, aportando - para o campo dos estudos científicos da saúde - provocações sobre o corpociborgue. Com a ficção-cietífica apreendeu-se que, após tornar o corpo máquina, insurge um potente desejo de retorno, pois o andróide (vir-a-ser do ciborgue) luta - após atingir sua perfeição como máquina - para conquistar a vida e suas sensações (memórias, inscrições, riscos). Esta experimentação buscou produzir acontecimentos (geradores de linhas de fuga) para pensar os movimentos de corpos (im)possíveis que se rebelam contra sua ciborguização para que a vida possa escapar: rasgos nos territórios da terapêutica, da cura e da reabilitação; deslocamentos de realidade; imaginação; subversão da norma e desconstrução do controle sobre o corpo; fabulação de corpos-humanos-outros na saúde coletiva. Corpo-sem-Órgãos para outras clínicas (im)possíveis, produção de um cuidado que afirme a vida. Margens (riscadas a giz) para corporeidades insurgentes. / This essay outlines an unusual textual route to study health. Research-experiment that engage the Philip K. Dick’s science-fiction short story "The Electric Ant" in the Antonin Artaud’s poetic (de)constructions of the Body-without-Organs and aims to offer possible ways to thought, introducing - in the field of scientific health studies - provocations on the cyborgbody. With the science-fiction was apprehended that, after rendering the body as a machine, a powerful desire of return insurges, as the android (the becoming of the cyborg) struggles - after reaching its perfection as a machine - to conquer life and its sensations (memories, inscriptions, risks). This experiment quested to produce events (lines of flight generators) to think the movements of (im)possible bodies who rebel against their cyborgzation so that life can escape: tears in the territories of therapy, healing and rehabilitation; displacements of reality; imagination; subversion of the rules and deconstruction of the control over the body; fable other-human-bodies in collective health. Body-without-Organs to other (im)possible clinics, production of a care that affirms life. Borders (chalk scratched) to insurgent corporealities.

La tension politique qui se développait en Colombie depuis les années 40 contre les idéologies conservatrices et les libéraux officieux et dissidents après les élections de 1946, a déclenché un sentiment de mécontentement qui a éclaté le 9 avril 1948 avec l’assassinat de Jorge Eliecer Gaitan, dirigeant libéral à Bogota. Cet événement, connu sous le nom El Bogotazo, provoqua des manifestations violentes, des meurtres, des agressions, de l’harcèlement, de la terreur et des troubles dans tout le pays. Comme conséquence, au cours des années suivantes, les guérillas libérales se sont organisées et pendant une décennie ont laissé plus de 200.000 morts dans le pays et ont provoqué des milliers de migrations rurales vers les grandes villes. Plus tard, certains dirigeants ont formé les guérillas communistes, après l'assassinat de plusieurs ex commandants démobilisés, qui perpétuaient le conflit armé dans le pays, dont certains survivent aujourd'hui. Les FARC, Forces Armées Révolutionnaires de Colombie-Armée Populaire, les plus anciennes du monde, puissantes et nombreuses en Colombie, sont actuellement en pourparlers de paix avec le gouvernement national à La Havane, Cuba. Ces pourparlers de paix sont dans leurs phases finales. L'ELN, l’Armée de Libération Nationale, le deuxième groupe de guérilla en importance et du nombre de combattants en Colombie, est en approchements préliminaires, tendant à entamer des pourparlers de paix avec le gouvernement. Ce conflit a produit un nombre immense de victimes (¡Basta ya!: 2013) et dans ce contexte, les dramaturges et activistes Patricia Ariza et Nohora Ayala proposent un projet artistique qui interroge les actions violentes du pays à partir de la perspective de la femme dans les conflits armés. Leurs productions s’inscrivent dans la création collective du Teatro La Candelaria, où la recherche s’infitre dans l’art de la scène, en déconstruisant la réalité socio-politique et en faisant parler les témoignages. Ainsi, ce travail se prendre sur six œuvres qui explorent les liminalités politico-corporelles qui se déconstruisent dans la mise en scène en tenant compte des réseaux complexes qui sont tissés à partir des femmes et les multiples Antigones créés dans le contexte historique du pays. En outre, l’analyse examine la notion de la corporalité à partir des corps non-absents (victimes de disparition forcée) qui montrent la déterritorialisation des corps dépossédés. Le premier chapitre de la thèse traitée propose une approche théorique centrée sur les concepts de la représentation, du théâtre, de la performance et de la théâtralité politique. Le chapitre mobilise également les notions de corps sans organes et corps dépossédés pour éclairer la coupure épistémologique entre le corps matériel et le corps des disparus dépossédés. Le deuxième chapitre analyse trois œuvres de Patricia Ariza: Antigone (2006), Mujeres en la Plaza (2009) et Somma Mnémosyne (2013), lesquelles montrent un exercice d’artivisme et d'engagement politique par rapport à l'histoire moderne de la Colombie. Le troisième chapitre présente trois œuvres de Nohora Ayala: Fémina ludens (1995), Piel (2010) et Rosas secas (2012) , où l’exploration du corps met en évidence les traces de la mémoire historique du pays. Finalement, le dernier chapitre propose un questionnement face à la réception du spectateur et la théâtralité du pays. / The political tension that developed in Colombia since the 40s, between conservative ideologies and, the divergency in the official liberal party and dissident liberal party, brought out a feeling of disagreement that collapsed when Jorge Eliecer Gaitan, leader of dissident party, was killed in Bogota on 9 April 1948. This event, well known as The Bogotazo, unchained violent protests, murders, assaults, harassment, terror and unrest throughout the country. As a result, in the subsequent years the liberal guerrillas were formed and over a decade the conflict ensued in more than 200,000 murders in the country and thousands of rural migrants in the cities. Later, some leaders formed the communist guerrillas who perpetuated the armed conflict in the country, some of them are known today as FARC, the oldest group of guerillas in the world and the most powerful in Colombia, and ELN. Actually, the FARC are in the final negotiation for peace in Havana, Cuba. This violent historical context has produced a staggering statistics of victims (Basta ya!, 2013), in which the artists and activist dramatists, Patricia Ariza and Nohora Ayala propose a new aesthetic that questions the violent actions of the country from women’s perspective. Their theatrical productions are part of the Collective Creation in the Teatro La Candelaria, where the research is faced with the aesthetics of the scene and confronted with the deconstruction of reality counted, telling or testimonials. This dissertation examines six plays by Ariza and Ayala whose political and bodily liminalities deconstruct dominant ideas of history, while illuminating the complex networks surrounding the women and the Antigones produced by the country. I explore the materiality of non-absent bodies (victims of forced disappearance) which exposes the deterritorialization of dispossessed bodies. The first chapter of the thesis discerns recent theoretical approaches to the concepts of representation, theater, performance and political theatricality which I have found pertinent for my examination of the work by Ariza and Ayala. At the same time, I elaborate on the notions of the body without organs and of dispossessed bodies in order to shed light on the epistemological break between the material present body and dispossessed bodies of the disappeared. In the second chapter, I analyze three plays by Patricia Ariza: Antigone (2006), Mujeres en la Plaza (2009) and Somma Mnemosyne (2013), which evince an exercise in artivism and engagement with the political history of Colombia. The third chapter presents three plays of Nohora Ayala: Fémina Ludens (1995), Piel (2010) and Rosas Secas (2012), where the body is part of a radical practice of questioning colombian historical memory. Finally, the concluding chapter examines the role of political and corporeal theatricality in engaging spectators’ critical participation in the work of Ariza and Ayala.

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Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / O presente trabalho teve como objetivo central compreender como as expressões de gênero de mulheres com experiências afetivo-sexuais com mulheres estão associadas aos cuidados dedicados ao corpo, realizados em prol da saúde. As informações foram coletadas a partir de pesquisa de campo realizada durante quatro meses em espaços de sociabilidade das integrantes do Tambores de Safo, grupo de percussão composto por mulheres feministas, lésbicas e bissexuais que se autodefinem negras, residentes no município de Fortaleza, estado do Ceará. O foco de observação da pesquisa recaiu na performatividade e dispositivos performáticos de gênero apresentados pelas participantes nos ensaios e exibições do grupo. Também foram realizadas entrevistas informais visando explorar bem como articular as noções de saúde e expressões de gênero das mulheres. As análises dos dados etnográficos revelou a importância da ambiência dos espaços de circulação na organização dos arranjos estéticos do grupo. Refletiu-se acerca das coisas que compunham tais arranjos e que funcionaram em campo como dispositivos performáticos de gênero: os cabelos (dreadlock/black) e os objetos (alfaia e xequerê). Os usos do corpo na circulação pelos espaços, na interação com os sujeitos, na aprendizagem das performances do batucar possibilitaram à pesquisadora o conhecimento das corporalidades das mulheres do grupo, bem como das maneiras pelas quais as participantes davam a ver seus corpos e a compreensão das errâncias de gênero resultantes do estabelecimento de certos tipos de performances como estratégia protetiva para manutenção de uma vida menos afetada pela discriminação e mais saudável. / The main objective of this work is to better understand how the gender expressions of women who have affective and sexual experiences with women are related to bodily self-care in order to promote health.The data was collected during a four-month field research with a percussion group called Tambores de Safo composed of black feminist women, lesbians and bisexuals and from Fortaleza in Ceará State. The focus of the observation was the performativity and gender performance related devices used by the group participants in their rehearsals and presentations. Moreover, informal interviews were performed to explore and make links related to health believes and womens expression of gender. The analyses of the ethnographic data revealed the importance of the ambience of the social places often visited by the group for the organization of their esthetic compositions. The researcher reflects about things that composed those esthetic arrangements and that served as performance related devices such as the hairstyle (dreadlock/black) and instruments (alfaia drum and shekere rattle). Experiencing the body usage in their social places, in the interaction with the group and percussion learning sessions enabled the researcher to find out more about the corporealities of the group members. This also allowed the researcher to observe how they presented their bodies and to understand the recurrent gender changes resulting from the establishment of certain types of performances aimed at the management of a less affected by discrimination and more healthier life.

Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / O presente trabalho teve como objetivo central compreender como as expressões de gênero de mulheres com experiências afetivo-sexuais com mulheres estão associadas aos cuidados dedicados ao corpo, realizados em prol da saúde. As informações foram coletadas a partir de pesquisa de campo realizada durante quatro meses em espaços de sociabilidade das integrantes do Tambores de Safo, grupo de percussão composto por mulheres feministas, lésbicas e bissexuais que se autodefinem negras, residentes no município de Fortaleza, estado do Ceará. O foco de observação da pesquisa recaiu na performatividade e dispositivos performáticos de gênero apresentados pelas participantes nos ensaios e exibições do grupo. Também foram realizadas entrevistas informais visando explorar bem como articular as noções de saúde e expressões de gênero das mulheres. As análises dos dados etnográficos revelou a importância da ambiência dos espaços de circulação na organização dos arranjos estéticos do grupo. Refletiu-se acerca das coisas que compunham tais arranjos e que funcionaram em campo como dispositivos performáticos de gênero: os cabelos (dreadlock/black) e os objetos (alfaia e xequerê). Os usos do corpo na circulação pelos espaços, na interação com os sujeitos, na aprendizagem das performances do batucar possibilitaram à pesquisadora o conhecimento das corporalidades das mulheres do grupo, bem como das maneiras pelas quais as participantes davam a ver seus corpos e a compreensão das errâncias de gênero resultantes do estabelecimento de certos tipos de performances como estratégia protetiva para manutenção de uma vida menos afetada pela discriminação e mais saudável. / The main objective of this work is to better understand how the gender expressions of women who have affective and sexual experiences with women are related to bodily self-care in order to promote health.The data was collected during a four-month field research with a percussion group called Tambores de Safo composed of black feminist women, lesbians and bisexuals and from Fortaleza in Ceará State. The focus of the observation was the performativity and gender performance related devices used by the group participants in their rehearsals and presentations. Moreover, informal interviews were performed to explore and make links related to health believes and womens expression of gender. The analyses of the ethnographic data revealed the importance of the ambience of the social places often visited by the group for the organization of their esthetic compositions. The researcher reflects about things that composed those esthetic arrangements and that served as performance related devices such as the hairstyle (dreadlock/black) and instruments (alfaia drum and shekere rattle). Experiencing the body usage in their social places, in the interaction with the group and percussion learning sessions enabled the researcher to find out more about the corporealities of the group members. This also allowed the researcher to observe how they presented their bodies and to understand the recurrent gender changes resulting from the establishment of certain types of performances aimed at the management of a less affected by discrimination and more healthier life.

La ciné-danse est une forme artistique hybride qui entrelace étroitement les propriétés techniques et esthétiques de la danse et du cinéma. Ce n’est pas un genre nouveau: d’une certaine manière, la ciné-danse existe depuis les tout débuts du cinéma. Mais elle est théorisée pour la première fois au milieu des années 1940 par Maya Deren qui propose aussi avec A Study in Choreography for Camera (1945) un film-manifeste qui s’est avéré déterminant pour la reconnaissance et le développement decette catégorie la plus transdisciplinaire du film de danse.Néanmoins, c’est seulement à partir des années 2000 etsurtout depuis le début des années 2010 que les festivals spécialisés se sont multipliés et que le genre a commencé à recevoir un éclairage théorique. Cette thèse contribue ainsi à ce tout jeune domaine de recherche que sont les screendance studies en proposant un premier panorama historique de la ciné-danse et en examinant certaines de ses spécificités formelles et dramaturgiques dont beaucoup n’avaient pas encore été analysées.Cette étude prend notamment le parti d’explorer la ciné-danse sous l’angle inaperçu de son hyper-sensorialité et des corporéités originales qu’elle façonne.J’y commence par retracer l’histoire plus large dans laquelle la ciné-danse s’inscrit, celle de la danse au cinéma en général et du film de danse en particulier. Puis,je propose d’esquisser plus spécifiquement l’histoire du genre. Je souligne ensuite la fécondité de l’hybridation artistiquequi définit la ciné-danse en analysant certaines de ses singularités formelles et dramaturgiques. J’examine notamment l’usage sui generis du gros plan dans ces films, la (re)matérialisation des corps à laquelle ils procèdent par un traitement hyper-sensoriel et synesthésique des images et des sons ainsi que les corporéitésétranges qu’ils créent et les implications critiques que celles-ci renferment. Enfin, je me concentre sur un aspect capital de la ciné-danse : les lieux qu’elle investit et les rapports complexes entre corps et espaces qu’elle interroge. Cette thèse brosse ainsi le portrait historique et esthétique d’un art hybride, d’un genre éminemment corporel et sensoriel et d’une pratique in situ. J’y mets au jour des oeuvres expérimentales qui explorent la capacité de ce croisement artistique à mettre en exergue la matérialité des corps ainsi que la sensorialité des films et de l’art chorégraphique. / Screendance is a hybrid artistic form which inextricably interweaves the technical and aesthetic properties of both dance and cinema. It is not a new genre: in a certain sense, screendance has existed since the very beginnings of cinema. It was first theorised, however, in the mid-1940s by Maya Deren, whose film-manifestoA Study in Choreography for Camera (1945) proved central to the recognition and development of this most transdisciplinary category of dance films. Nevertheless, it is only from the 2000s and even more-so from the 2010s onwards that specialisedfestivals have proliferated and that the genre has begun to receive theoretical attention. This dissertation is thus a contribution to the emerging field of screendance studies: it proposes a historical panorama of the genre and examines its formal and dramaturgical specificities, many of which have not yet been the object of in-depth analysis. This examination aims in particular to explore screendance from the previously unconsidered perspective of its hyper-sensoriality and the originalcorporealities it constructs.I begin by retracing the larger history within which screendance has grown that of dance in film and especially that of dance films. I then propose a more specific history of screendace proper. Next, I emphasise the fecundity of the artistic hybridisation which defines screendance by analysing certain of its formal and dramaturgical singularities. More specifically, I examine its sui generis usage of closeups, its (re)materialisation of bodies through a hyper-sensorial and synaesthetic treatment of images and sounds, as well as its strange corporealities and the critical implications they suggest. Finally, I focus on a crucial dimension of screendance: the places it investigates and its complex interrogations of the relationships between body and space. This dissertation paints a historical and aesthetic portrait of a hybrid art, an eminently corporeal and sensorial genre, a site-specific practice; it celebrates experimental works which explore the richness of an artistic cross-over and highlight the materiality of bodies as well as the sensoriality of dance and film.

Analitzo els rituals a santuaris no monumentals fenício-púnics de la Península Ibérica, Eivissa i Sardenya (ss. VII-II a. C.) tenint en compte la Teoria de la Pràctica (Bourdieu) i la ritualització (Bell). Estudio els rituals com a processos dinàmics i contextuals construïts a travès de la percepció dels paisatjes i les corporalitats dels participants als santuaris (gesticulacions, sentits i decoració). Defineixo els rituals en relació amb les rutines diàries (menjar, beure o caminar) ja que son activitats ritualitzades que es realitzen amb un èmfasi especial. Finalment, interpreto els rituals com a àmbits en què es construeixen tradicions i es negocien dinàmiques de poder. / Se analizan los rituales en santuarios no monumentales fenicio-púnicos de la Península Ibérica, Ibiza y Cerdeña (ss. VII-II a.C.) tomando en consideración la Teoría de la Práctica (Bourdieu) y la ritualización (Bell). Se estudian los rituales como procesos dinámicos y contextuales construidos a través de la percepción de los paisajes y las corporalidades de los participantes en los santuarios (gestos, sentidos, movimientos y decoración). Se concluye que los rituales están en relación con rutinas diarias (comer, beber o caminar) en tanto que actividades ritualizadas que se realizan con un énfasis especial. Finalmente los rituales se interpretan como ámbitos en los que se construyen tradiciones y se negocian dinámicas de poder. / Rituals in Phoenician and Punic non-monumental sanctuaries from the Iberian Peninsula, Ibiza and Sardinia are analized, taking into account the Theory of Practice (Bourdieu) and the Ritualization Theory (Bell). Rituals are studied as dynamic and contextual processes constructed through the perception of the landscapes and the corporealities of the participants in each sanctuary (gestures, senses, movements and decoration). I conclude that rituals are related to everyday practices (eating, drinking, walking) as ritualized activities overemphasized. Finally, rituals are interpreted as arenas in which traditions are constructed and power dynamics are negotiated.