The dancer, the choreographer and modern dance scholarship: a critical reading

This paper undertakes a critical re-examination of the ways in which dance-making relationships between the dancer and the choreographer in American modern dance have been conceptualised in dance discourses. The essay proposes that a defining aspect of modern dance practices (from the moment that, after Duncan and Fuller, it became a group as well as a solo form) was the dancing together of the choreographer and the dancer(s) as the central mode of dance creation and transmission. In dance discourses, however, this dancing relationship is frequently not acknowledged. Texts by dance scholars Susan Leigh Foster, Amy Koritz and Randy Martin which draw on theoretical frameworks from outside dance are analysed in terms of the ways the theoretical frameworks that underpin them both make it possible to raise the question of the nature of the dance-making relationship while at the same time can also make the dancer's and the choreographer's dancing together invisible or unrepresentable. The analysis shows how scholarly discourses and the theoretical frameworks upon which they are built are already invested in regimes of intelligibility and visibility which have consequences for the representation of modern dance. This analysis forms the basis for proposing the need for a non-individualised, inter-subjective and intercorporeal understanding of the dancer and the choreographer and their relationship in modern dance.

Rope dancer : a novel and accompanying essay

The thesis combines a novel and a critical essay. The novel tells of a group of people in Melbourne, some of whom write, party, have sex, take drugs, go climbing and die. The essay discusses four aspects of the novel: climbing fiction, Nietzsche in literature, place and fiction and character as hero.

The idiosyncratic movement potential of the dancer's subject body in the work "Deep map"

An investigation into choreographic processes employed within contemporary modern dance. This involved the exploration of working methods used in the making of "Deep map" nos.1, 2 & 3, presented in Melbourne from 1997-2000. The focus of that method was the placement of the dancer as 'subject' whilst maintaining the role of the choreographer as 'auteur'.

Modern dance, domestic life and civil society

In her book The Reluctant Modernism of Hannah Arendt (2000) Seyla Benhabib uses the concept of an ‘alternative genealogy of modernity’ to help her both to understand Arendt’s political philosophy and to rethink the potential for civil society to become a progressive political force at the beginning of the twenty first century. The idea of an alternative genealogy of modernity refers to a heterogeneity of social and political forms, spaces and acts that might be used to remap and redefine a modernity whose dominant topology has been shaped by the binary division between so-called public and private spheres. Alternative modernities have already been elaborated and explored from a range of different perspectives including feminist and postcolonial ones: for example, in Rita Felski’s Gender of Modernity (1995) and Dipesh Chakrabarty’s Provincialising Europe (2000). In this paper I want to elaborate upon the idea of an alternative genealogy of modernity from my perspective as a dancer. Thinking through the sociality of art and, more specifically, of some historical dance-making practices can make visible alternative spaces and processes of the (potentially) political. In the West, the modes of art-making form part of an as yet not fully explored arena of the social and of social practices. Modernist and Romantic ideologies have tended to preclude attention to the specific sociabilities of art-making. On the one hand Modernist ideology and art discourses have promoted the idea of an art work’s ‘autonomy’: its radical separation from the social relationships, the bodies and the conditions of its making. On the other hand Romantic ideology, still pervasive in popular conceptions of art practices, construes creation as interiority and individualistic expression. Socialist feminist and Marxist discussions of art have emphasized the social conditions of art-making but these have tended to be concerned with the social inequalities instituted within the public/private split rather than seeking to destabilize that division itself by posing questions of differences within the social. In my discussion below I draw on aspects of early modern dance practice and creation in taking up Benhabib’s concern to mobilise an alternative genealogy of modernity towards a renewal and reactivation of civic life. This project involves unsettling clear distinctions between the so-called ‘public’ and ‘private’ but, at the same time, as Benhabib cautions ‘the binarity of public and private spheres must be reconstructed and not merely rejected’. (2000:2006)

Silk Road project

Choreographer Kim Vincs and Scenographer Matthew Delbridge worked with dancer, Carlee Mellow, musicians Rob Vincs, Scott Dunbabin and Eugene Ughetti to create a virtual visual performance where performer's movement was rendered using a motion capture system and projected onto translucent screens.

Dancing and listening : Odissi across cultures

I want to take the opportunity afforded by this conference on post-colonial writing to reflect upon the oral aspects of the transmission of knowledge in a research interview.I want to view the interview as a singular event of narration. I want to use the theme or 'content' of my interview with a young Bengali-Australian dancer to draw attention tothe interview 'form'. The interview occurred because of my interest in how this dancer had come to learn Odissi dance, how knowledge of Odissi had passed to her. In retrospect, I am trying to see myself as someone to whom, through the face-to-face interview, knowledge was 'passed' orally, not textually. I am trying to think about it in terms of some of the principles of orality discussed by Walter Ong (1982), and through the concept of 'enunciation' which foregrounds not the content of a statement but the 'position of the speaking subject in the statement.'

Dance is an oral culture. It is a set of practices transmitted from body to body. You cannot learn dancing from a book. The western researcher however learns a lot about dance of other cultures from books and articles. From my own reading I have been alerted to, and become conversant with, many of the complex negotiations of gendered, historical, national, class and aesthetic meanings at work in Classical Indian Dance practices.

I learned something of the limits of literacy, however, through the experience of interviewing Sunita (not her real name) about her learning and background in Odissi dance. She has had Odissi knowledge passed on to her in a quasi-traditional guru-sisya relationship. Her authority is in her dancing - she now embodies Odissi dance in her person - and her experience is in the oral modes of transmitting dancing knowledge. Through her telling me, through remembering out loud she was reenacting or rehearsing the 'orality' of her dance knowledge.

In my conversation with Sunita, then, wasn't it a question not of what she might say about Odissi, of what discourses she might deploy, but of what she as the subject of her own enunciations might say to me? It was also a question of how I might have listened to her and what I was able to hear.

Measuring audience response on-line : an evaluation of the portable audience response facility (pARF)

If it is the case that artists and art explore organization of the brain (Zeki & Lamb, 1994), then the investigation of response to artistic performance holds promise as a window to perceptual and cognitive processes. The portable Audience Response Facility (pARF) is an instrument for recording real‐time audience response (Stevens et al. 2009). Twenty, handheld, Personal Digital Assistants (PDAs) collect responses on customizable skin interfaces. The pARF server transmits the customizable options, synchronizes devices and collects data for export. In this paper we report ratings of the usability of the pARF that were collected after 37 participants had used it to continuously rate engagement along a single dimension while a female dance artist gave two performances of a short solo contemporary dance work. The motion of the dancer was also captured as she performed the piece but only usability rating data are reported here. Ratings indicate that the cognitive load imposed by continuously rating engagement while watching a dance performance was manageable and the pARF was easy to use. An extended familiarization phase may further reduce dual task demand.

Translating Laurence Louppe

In the light of the increasing corporatisation of academic publishing in English, this paper draws on my experience of translating French critic Laurence Louppe's Poétique de la danse contemporaine (Brussels, 1997) into English (Dance Books, forthcoming 2010) to reflect cross-linguistically upon the need to maintain a diversity of linguistic perspectives and resources in dance commentary. Just as the dancer and the choreographer use each other to learn from the “translation” that their respective bodies and moves represent for each other, so the process of textual translation can provoke a more acute awareness of issues regarding the relationship between language and the complexities of dance experiences. Louppe emphasises that one of the insights of contemporary dance has been that “the body” is not simply a support for verbal language but can have its own, different, communicative modalities. In the light of this, Louppe's own literary poetics seeks in return to mine the etymological layers of her language – and to activate its anthropological roots in sensuous existence. My article discusses the conceptual resources upon which Louppe draws, including those drawn from the modern dance heritage, her own philosophical erudition and literary poetics, and the resources specific to the French language (as these emerge through my perspective from within English) in order to articulate issues of change, corporeality and mobility. This discussion is undertaken in relation to specific terminological and metaphorical examples and makes comparisons with the writings of Isadora Duncan.

The role of memory in establishing and destabilising choreographic practice

This practice-based research examines the role of body memory, seen as a multiple and complex process in the development of a choreographic aesthetic, specifically in relationship to the creation of choreography. The thesis explores the idea that a dancer's body memory is not necessarily stable, but rather a constantly altered system.

Touching space : using motion capture and stereo projection to create a virtual haptics of dance

This paper describes the work of a group of artists in Australia who used real-time motion capture and 3D stereo projection to create a large-scale performance environment in which dancers seemed to "touch" the volume. This project re-versions Suzanne Langer's 1950s philosophy of dance as "virtual force" to realize the idea of a "virtual haptics" of dance that extends the dancer's physical agency literally across and through the surrounding spatial volume. The project presents a vision of interactive dance performance that "touches" space by visualizing kinematics as intentionality and agency. In doing so, we suggest the possibility of new kinds of human-computer interfaces that emphasize touch as embodied, nuanced agency that is mediated by the subtle qualities of whole-body movement, in addition to more goal-oriented, task-based gestures such as pointing or clicking.

From training to artisanal practice : rethinking choreographic relationships in modern dance

In the first part of the twentieth century early modern dancers created both a new art form and the forms of group social organisation that were its condition of possibility. This paper critically examines the balletic and disciplinary ‘training’ model of dancer formation and proposes that the assumption of training in dance can obscure other ways of understanding dance-making relationships and other values in early modern dance. An ‘artisanal’ mode of production and knowledge transmission based on a non-binary relationship between ‘master’ and apprentice and occurring in a quasi-domestic and personalised space of some intimacy is proposed as a more pertinent way to think the enabling conditions of modern dance creation.

The imagined body – the cyborg

During a NASA conference in the 1960s, the term cyborg was created through an amalgamation of the terms ‘cybernetics’ and ‘organism’. Coined by concert pianist Manfred Clynes and research colleague Nathan Kline to describe the internal technological modification of the body. This new term resonated within popular culture and was quickly embraced by science fiction where the cyborg became a popular character. The image of the cyborg is often hyper-physical and hyper-sexual. The super sexualised woman who can shoot bullets from her breasts is a popular comic book cyborg representation. The Replicants from Riddley Scott’s Blade Runner and Arnold Schwaznegger’s role the Terminator are other examples where the technological and physical combination produces a terrifying hyper humans. Increasingly the future of our physicality is one that is intertwined with technology. Although the image of the cyborg is often an exaggerated character it holds within it real future possibilities. Consider the portable arm wrist communicator from the scifi classic Star Trek. The watch phone communication device was once an object of the imagination but now a reality in the personal mobile phone. This paper argues that through imagined imagery of the cyborg, future possibilities can be seen.

One example of the image of the cyborg representing possible human futures is the performance work Cyborpyg. Cyborpyg is a 40-minute contemporary dance work that integrates three dimensional (3D) animation and video media within the performance. Projected 3D animated prosthetic limbs appear to extend the dancers from within. These digital limbs integrate with dancer’s bodies transforming them into cyborgs. The animations are an extreme form of aesthetic modification reflecting the possible consequences of the integration of technology within the body. Cyborpyg also explores both utopic and dystipic themes within the cyborg paradigm. The dancing hybrid bodies perform magical feats not possible with an unmodified body. Feet twist into talons and flippers, eyes extend from the head, arms transform into robotic attachments. The dancer’s bodies also appear trapped in an unrelenting environment with prosthesis that appear to torture and inflict serious harm. This paper explores the idea that the imagined image of the cyborg reflects future possibilities for the human physicality.

FacadeUnity

FacadeUnity is an artistic software environment developed during a residency at Ars Electronica Futurelab (Linz, Austria) and supported by the Australia Council. It allows a dancer in a motion capture system to choreograph the facade lighting of the Ars Electronica building in realtime creating a dance-driven kinetic architecture.

Dancing and listening : Odissi across cultures

This paper discusses issues that arose for me when I interviewed an Odissi dancer about her learning this Indian dance form, travelling as she did from Australia to Orissa to spend several months of each year over an 11-year period to live with her guru, the late Sanjukta Panigrahi. The issues I discuss are the problems associated with making a text from a live encounter, and the choice of perspectives used in analysing that text. Drawing on discussions by ethnographers, anthropologists and others about the role of poetics in intercultural research, and on my own dance experience, I reflect on my ‘positioning’ in the various stages of the research. I go on to propose that the live, the temporal and what is remembered in the body are important, potentially poetic modalities of knowledge, which can easily be elided in academically validated ways of thinking and doing.