La musique traitée comme sujet dans le cinéma narratif, contemporain et occidental : réflexion et expérimentation autour d’une forme : la matérialisation de la musique

La création cinématographique de l’étudiante qui accompagne ce mémoire sous la forme d’un DVD est disponible à la Médiathèque de la Bibliothèque des lettres et sciences humaines sous le titre : A Capella.(http://atrium.umontreal.ca/notice/UM-ALEPH002343644)

Dance and the colonial body : re-choreographing postcolonial theories of the body

Cette dissertation traite la danse comme une catégorie d’analyse permettant de réorienter ou de ré-chorégraphier les théories postcoloniales du corps. Mon étude montre qu’ Edward Said, par exemple, décrit la danse seulement à travers le regard impérial, et que Homi Bhabha et Gayatri Spivak négligent complètement le rôle de la dance dans la construction de la subjectivité postcoloniale. Mon étude explique que Stavros Karayanni récemment explore la danse masculine et féminine comme espaces de résistance contre la domination coloniale. Toutefois, l’analyse de Karayanni met l’accent seulement sur le caractère insaisissable de la danse qui produit une ambigüité et une ambivalence dans le regard du sujet impériale. Contrairement aux approches de Said et de Karayanni, ma dissertation explore la danse comme un espace ou le corps du sujet colonisé chorégraphie son histoire collective que l’amnésie coloniale ne cesse de défigurer au moyen de l’acculturation et de marchandisation. Je soutiens que la danse nous offre la possibilité de concevoir le corps colonisé non seulement dans son ambiguïté, comme le souligne Karayanni, mais aussi dans son potentiel de raconter corporellement sa mémoire collective de l’intérieur de la domination impériale. Ma dissertation soutient que les catégories de l’ambiguïté et de l’insaisissabilité mystifient et fétichisent le corps dansant en le décrivant comme un élément évasif et évanescent. Ma dissertation inclut plusieurs traditions culturelles de manière à réorienter la recherche ethnographique qui décrit la dance comme articulation codée par une culture postcoloniale spécifique. Mon étude montre comment le corps colonisé produit un savoir culturel à partir de sa différence. Cette forme de savoir corporelle présente le corps colonisé en tant que sujet et non seulement objet du désir colonial. Méthodologiquement, cette dissertation rassemble des théories occidentales et autochtones de la danse. Mon étude considère aussi les théories postcoloniales du corps dansant à partir des perspectives hétérosexuelles et homosexuelles. En outre, mon étude examine les manières dont les quelles les théories contemporaines de la danse, postulées par Susan Foster et André Lepecki par exemple, peuvent être pertinentes dans le contexte postcolonial. Mon étude explore également le potentiel politique de l’érotique dans la danse à travers des représentations textuelles et cinématographiques du corps. L’introduction de ma dissertation a trois objectifs. Premièrement, elle offre un aperçu sur les théories postcoloniales du corps. Deuxièmement, elle explique les manières dans lesquelles on peut appliquer des philosophies contemporaines de la danse dans le contexte postcoloniale. Troisièmement, l’introduction analyse le rôle de la dance dans les œuvres des écrivains postcoloniales célèbres tels que Frantz Fanon, Wole Soyinka, Arundhati Roy, et Wilson Harris. Le Chapitre un remet en question les théories de l’ambiguïté et de l’insaisissabilité de la danse à partir de la théorie de l’érotique postulé par Audre Lorde. Ce chapitre examine le concept de l’érotique dans le film Dunia de Jocelyne Saab. Le Chapitre deux ouvre un dialogue entre les théories occidentales et autochtones de la danse à partir d’une étude d’un roman de Tomson Highway. Le Chapitre trois examine comment l’écrivain Trinidadien Earl Lovelace utilise la danse de carnaval comme espace culturel qui reflète l’homogénéité raciale et l’idéologie nationaliste à Trinidad et en les remettant également en question.

L'espace sacrificiel féminin dans le cinéma de Lars von Trier

La création cinématographique de l’étudiant qui accompagne ce mémoire sous la forme d’un DVD est disponible à la Médiathèque de la Bibliothèque des lettres et sciences humaines sous le titre : She is Lars.(http://atrium.umontreal.ca/notice/UM-ALEPH002343877)

Danser au monde : étude du mouvement dans l'espace textuel de Marguerite Duras

Peu d’études ont été faites sur le mouvement dans l’œuvre de Marguerite Duras (1914-1996). Or réécritures et répétitions qui marquent la pratique scripturaire de celle-ci permettent de penser des déplacements, des métamorphoses que cette thèse se propose de lire dans l’accompagnement de penseurs tels que Maurice Merleau-Ponty, Gilles Deleuze, Georges Didi-Huberman, et de manière plus spectrale, mais non moins essentielle, Jacques Derrida, Claude Lévesque et Maurice Blanchot. Le premier chapitre s’intéresse à « la marche-danse de la mendiante », qui prend place dans Le Vice-consul (1966). Le mouvement de perte de la mendiante se donne comme un procès de déterritorialisation sans fin où ne cessent d’opérer métamorphoses et devenirs. Cette dernière entraîne dans son rhizome des lieux où faire l’expérience d’un visible difficilement isolable de sa doublure d’invisible. Des lieux sont ainsi « créés » pour faire du « lieu dansé un espace dansant » (chapitre 2). On ne saurait cependant rendre compte du mouvement sans questionner « les rythmes de la danse » (chapitre 3) dont l’épreuve possède une puissance métamorphosante, particulièrement sensible dans L’Après-midi de monsieur Andesmas (1962). Mais le rythme est aussi ce par quoi s’ouvre le temps. Et le temps durassien plonge son lecteur aussi bien que ses personnages dans un univers où virtuel et actuel ne cessent d’échanger leurs forces. C’est alors la question de l’événement, de sa possibilité dans la rencontre et le crime, qui fait l’objet du « temps qu’entrouvre la danse » (chapitre 4). Dépositaire d’un étrange hiatus qu’elle suscite pour qu’un écart se creuse afin de dire l’événement, cette œuvre rêve finalement, à travers la langue, de l’événement inséparé dans le mouvement perpétuel du sens, dans « la danse du sens » (chapitre 5). Cependant, si le sens peut d’abord apparaître dansant parce qu’instable, il faut admettre qu’on tourne toujours autour de certains mots qui échappent. Quelque chose échappera toujours. C’est ce que le sixième chapitre, « Échappé(e) de la danse », appréhende, alors que le mouvement, qui n’a d’autre finalité que lui-même, inscrit un inachèvement perpétuel dont les réécritures témoignent. Parce qu’elle met en scène des êtres en mouvement dans une œuvre elle-même en mouvement, l’œuvre de Marguerite Duras permet de penser l’être-au-monde en danseur.

Esthétique d’une tradition musicale recréée : le cas des charmeurs de serpents kalbeliya

Cette recherche porte sur la danse des femmes gitanes en Inde du Nord, plus particulièrement sur la danse kalbeliya en vigueur au Rajasthan. Cette danse s’inscrit dans un contexte particulier: celui du métier de charmeurs de cobras. Le recours au cobra (espèce protégée en Inde depuis 1972) étant devenu illégal, c’est désormais une danseuse qui personnifie le reptile. Le corps de celle-ci doit alors imiter les mouvements et la souplesse du cobra. C’est cette pratique musicale et dansée propre au groupe kalbeliya qui est cœur de ce mémoire. En plus de décrire de façon systématique cette danse encore peu étudiée jusqu'alors, il vise à mettre en lumière les critères esthétiques de cette danse traditionnelle, à faire ressortir le rôle du corps dans la stylistique de cette pratique et à mettre en évidence les processus de construction identitaire et d'authenticité musicale des Kalbeliya du Rajasthan.

Cambios ocurridos a nivel de flexibilidad y actitud postural a través de la aplicación del método pilates en una muestra de cinco pacientes entre los 30 y 50 años de edad durante 15 sesiones

En los últimos años, no se ha podido precisar con exactitud la cantidad de personas que se encuentran sometidas a problemas de origen muscular, debido a factores como el trabajo, la violencia, la cultura y otras circunstancias que terminan en desórdenes crónicos reflejados en su actitud postural y más grave aún, dolores incapacitantes que llevan a ausentismo laboral y social. Es por esto, que el propósito del siguiente trabajo de grado es identificar los cambios obtenidos a nivel de flexibilidad y actitud postural con la aplicación del Método Pilates durante quince sesiones, con el fin de analizar los resultados obtenidos en una muestra especifica.

Pathomechanics of posterior ankle impingement syndrome in female ballet dancers

A dança é uma actividade de grande exigência atlética, que pode conduzir a um elevado número de lesões, particularmente na região do tornozelo, possivelmente devido à amplitude extrema do movimento articular de flexão plantar do mesmo, que os bailarinos, especialmente do sexo feminino possuem, para realizar a ponta e meia ponta tão características do ballet clássico (Kadel, 2006; Motta-Valencia, 2006; Russel, Kruse, Koutedakis, McEwan, Wyon, 2010). Estas posições de flexão plantar extrema produzem força excessiva na região posterior do tornozelo, o que muitas vezes pode resultar em conflito, dor e incapacidade, representando na maioria das vezes um desafio de diagnóstico. O síndrome do conflito posterior do tornozelo refere-se a um grupo de entidades patológicas que resultam da flexão plantar forçada do tornozelo, de forma repetitiva ou traumática, causando um conflito das estruturas ósseas e/ou de tecidos moles (Hamilton, Geppert, Thompson, 1996; Hamilton, 2008) . Os objectivos deste projecto são compreender os quais os factores de risco, mecânicos e funcionais que contribuem para a mecânica patológica da lesão descritos na literatura, e proceder a uma avaliação biomecânica do movimento de flexão plantar do tornozelo. Método. Realizar uma revisão sistemática de literatura dirigida á mecânica patológica do síndrome do conflito posterior do tornozelo em bailarinas e conduzir um estudo caso-controlo, cujo objectivo é avaliar, comparar e descrever o movimento da flexão plantar do tornozelo realizado ao efectuar os movimentos de ponta e meia-ponta, em bailarinas pré-profissionais com e sem lesão recorrente resultante do conflito posterior do tornozelo. Resultados. Não foram encontrados estudos relacionados especificamente com a mecânica patológica do tornozelo, no entanto vários estudos foram encontrados considerando as características clínicas e anatómicas assim como os procedimentos de tratamento, indicando que os principais factores de risco relacionados com a lesão se dividem em factores mecânicos e funcionais que quando combinados entre si e associados ao sobre-uso podem resultar no conflito posterior do tornozelo. Na avaliação do movimento foram observadas diferenças na actividade muscular entre os sujeitos com lesão e controlos, tendo sido possível a observação de um padrão na sequência de activação para um dos movimentos testados. Na oscilação postural e na rigidez do tornozelo foram também observadas diferenças entre os sujeitos bem como entre as posições realizadas. Conclusão. Concluiu-se que não sendo possível alterar a anatomia do bailarino, por vezes é possível intervir a nível funcional melhorando a capacidade técnica de forma obter um melhor desempenho e a actuar preventivamente em relação às lesões, uma vez que estas podem apresentar padrões cinéticos próprios, relacionados com a função muscular, a estabilidade postural e a rigidez articular.

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.