Com esse trabalho, investiga-se a noção de técnica em relação à função artística do ator, visando à ampliação do conhecimento sobre processos de ensino/aprendizagem da voz no teatro, principalmente, por meio do estudo da obra Freeing the Natural Voice, de Kristin Linklater comparando-a com as publicações de Jerzy Grotowski, referentes ao período de seu trabalho de 1965 a 1969. Entende-se \"o ator\" como um \"corpo que age em cena\". Por meio da elaboração da noção de \"corpo\" e \"voz\", em relação com o ambiente sociocultural, a técnica do ator é concebida como uma \"técnica corporal de transmissão\". Essa concepção ilumina a investigação e a comparação entre o pensamento de Linklater e Grotowski, inclusive as ideias-chave como a \"voz natural\", a \"organicidade\" e a \"via negativa\". O estudo possibilita a exposição da obra de Linklater, ainda pouca conhecida no Brasil, bem como a criação de novos processos para o ensino-aprendizagem da técnica vocal no teatro. / This work investigates the notion of technique in relation to the artistic function of the actor with a view to broaden knowledge about processes for teaching/learning voice for the theatre, principally through a study of the book Freeing the Natural Voice, by Kristin Linklater, in comparison with the publications of Jerzy Grotowski, that refer to the period of his work between 1965 e 1969. \"The actor\" is understood as \"a body that acts in a scenic space\" and, through the elaboration of the notion of \"body\" and \"voice\" in relation to the sociocultural environment, the \"actor\'s technique\" is conceived as \"a body transmission technique\". This conception illuminates the comparison of Linklater and Grotowski, including key ideas such as \"the natural voice\", \"organicity\" and the \"via negativa\". The study makes possible the exposition of Linklater\'s work in Brasil, where she is still little known, as well as the creation of new processes for the teaching/learning of vocal technique for the theatre.

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.

Thesis (Ph. D.)--Lehigh University, 2001. / Includes vita. Includes bibliographical references (leaves 247-257).

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This thesis explores temporal forms of architectural meaning through the investigation of the dramatic space of "ritual theatre." In particular, it analyzes the thought and several theatrical productions of the twentieth century Polish theatre director, Jerzy Grotowski: Grotowski is of particular interest because he designed a "total dramatic space" that incorporated both the actors and the spectators (although without necessarily integrating them) for each of his dramatic works. In each case, the spatial relationships created by the theatrical architecture were indissolubly connected to the meaning of the drama itself. In this way, space was used as a kind of third protagonist that, along with the actors and spectators, participates in the theatrical ritual.

Thesis (M.A.)--Miami University, Dept. of Theatre, 2005. / Title from first page of PDF document. Document formatted into pages; contains [1], iii, 41 p. Includes bibliographical references (p. 36-41).

190f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-03-27T15:09:04Z No. of bitstreams: 1 Serrano%20dissertacao.pdf: 2449771 bytes, checksum: 8f2f031e3e7e5b7ec9a30d5dc125c4d0 (MD5) / Approved for entry into archive by Ednaide Gondim Magalhães(ednaide@ufba.br) on 2013-04-10T13:46:20Z (GMT) No. of bitstreams: 1 Serrano%20dissertacao.pdf: 2449771 bytes, checksum: 8f2f031e3e7e5b7ec9a30d5dc125c4d0 (MD5) / Made available in DSpace on 2013-04-10T13:46:20Z (GMT). No. of bitstreams: 1 Serrano%20dissertacao.pdf: 2449771 bytes, checksum: 8f2f031e3e7e5b7ec9a30d5dc125c4d0 (MD5) Previous issue date: 2011 / Este trabalho investiga o percurso entre treinamento psicofísico e construção cênica pela via das ações físicas. Estabelece a tríade movimento, fluxo e desordem como elementos norteadores da investigação que se focou na tentativa de desvelar e articular uma poética pessoal do atuante a partir das experiências registradas no meu corpo-memória-vida. Através de um processo criativo solo que teve como ponto de partida o corpo em movimento no espaço, foi possível reconhecer princípios e procedimentos que balizam a minha abordagem do treinamento psicofísico e encontrar o fluxo (qualidade de atenção) no movimento como principal eixo do meu trabalho. A busca por uma especificidade poética através de um processo de individuação e singularização de procedimentos e princípios na experiência solo, levou a descoberta do ‘contato’ como elemento orgânico necessário à verticalização do processo e compreensão do percurso criativo vivenciado. Em diálogo com Konstantin Stanislávski (1863 - 1938) e Jerzy Grotowski (1933 - 1999), mestres da tradição teatral européia do século XX, tornou-se possível revelar a experiência singular e tecer relações que me levaram ao princípio das ações físicas como estrutura no trabalho do ator em fluxo. / Salvador

This thesis describes what the body perception is, how it works, and how it is used in acting. Further the thesis deals with possibilities of development of body perception through drama in education. How is possible to develop the body perception through drama in education. The inspiration is taken from the work of Michail Chekhov and Jerzy Grotowski. .

Orientador: Cassiano Sydow Quilici / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-25T10:47:33Z (GMT). No. of bitstreams: 1 Carrer_Janaina_M.pdf: 14621857 bytes, checksum: 3bc6cba3d246e8a6a4a1d2c9e8c9f52d (MD5) Previous issue date: 2014 / Resumo: Esta pesquisa investiga a construção de uma qualidade de consciência enquanto atenção e presença no trabalho do ator/performer. Para tanto, num primeiro capítulo, tratamos sobre a noção de consciência no âmbito teatral, bem como os apontamentos necessários a respeito da dicotomia corpo/mente, e, em seguida, encontramos no pensamento de Francisco Varela, Yasuo Yuasa e Philip B. Zarrilli caminhos para se (re)pensar uma outra qualidade possível à consciência. Tendo como eixo norteador a análise do trabalho de Jerzy Grotowski ao final de sua vida (no período denominado Arte como Veículo), o segundo capítulo foca sobre as noções de Verticalidade, Awareness, Performer e o binômio I-I apresentados pelo diretor polonês. Além de uma análise sobre este momento da pesquisa de Grotowski, se apresenta ainda um diálogo com Varela, Yuasa e Zarrilli, a fim de privilegiar a ideia do trabalho do artista sobre si mesmo (sobre a noção de cultivo), relacionando arte e vida, entendendo neste processo a construção de uma qualidade de consciência sutil e refinada. Num terceiro momento direcionamos o foco da pesquisa para processos criativos da autora, relacionando discurso teórico e experiência vivida, a fim de encontrar os próprios caminhos na construção desta qualidade diferenciada de consciência / Abstract: This research investigates the construction of a quality of consciousness as attention and presence in the actor/performer¿s work. For this, in the first chapter, we deal on the notion of awareness in the theatrical context, as well the necessary notes about the dicothomy mind/body, and then, find the thought of Francisco Varela, Yasuo Yuasa and Philip B. Zarrilli, ways to (re)consider an another possible quality for the consciousness. Guided by the analysis the work of Jerzy Grotowski in the end of his life (the period know as Art as Vehicle), the second chapter focuses on the notions of Verticality, Awareness, Performer and the binomial I-I presented by the polish director. Besides an analysis on this momento of Grotowski¿s research, we present a dialogue with Varela, Yuasa and Zarrilli, in order to favor the Idea of the artist¿s work on himself (on the notion of "self-cultivation"), linking art and life, understanding in this process the construction of an subtle and refined quality of consciousness. In a third moment, we direct the focus of the research for creative processes of the author, relating theoretical discourse and lived experience in order to find their own ways in the construction of this particular quality of consciousness / Mestrado / Artes da Cena / Mestre em Artes da Cena

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