Um fator comum entre as pessoas brancas é a negação de que são sujeitos racializados, de modo que se utilizam da fragilidade e da inocência branca como estratégias para a proteção e usufruto do privilégio e da superioridade racial. Em contraponto, a arte decolonial é constituída por um conjunto de obras que ambicionam desvincular a produção artística dos não-europeus e não-brancos de uma suposta posição de inferioridade calcada na colonialidade. Assim, esta pesquisa buscou compreender como o teatro negro, entendido sob essa perspectiva decolonial, proporciona, ao espectador branco brasileiro e português, uma experiência racializadora. Os resultados permitiram explorar os entendimentos partilhados sobre a identidade branca, contribuindo para perceber o processo de racialização do espectador branco.
Punktem wyjścia dla artykułu jest postulat dokonania rewizji w historii scenicznej Halki Stanisława Moniuszki poprzez uwzględnienie w jej historiografii również kryteriów społecznych i politycznych, a zatem szerszych niż dotychczasowe – artystyczne i patriotyczne. Dla zilustrowania i wsparcia tego postulatu przypomniano trzy skrajnie różne i zapomniane realizacje Halki z lat 1944–1956: z okupowanego Krakowa, ze zrujnowanego Wrocławia i jeszcze jedną z Krakowa, tym razem z ostatnich miesięcy stalinizmu. To ostatnie przedstawienie, przygotowane przez Operę Robotniczą w Krakowie w lipcu 1956, zostało przedstawione szczegółowo. Inicjatorem instytucji, a także autorem inscenizacji był Stanisław Drabik. W artykule omówiono jego koncepcję reżyserską, relację do słynnych inscenizacji Halki autorstwa Leona Schillera oraz odbiór spektaklu przez krytyków.
Dramatic representation. The theater, The performing arts. Show business
Fábio Soares da Costa, Andreia Mendes dos Santos (Pontifícia Universidade Cató lica do Rio Grande do Sul, Porto Alegre/Brazil), Janete de Páscoa Rodrigues (Universidade Federal do Piauí – UFPI, Teresina, Brazil)
Somatic education, as a set of bodily techniques and a relational process that affects our biology, consciousness, and the environment can be developed in the school for pedagogical purposes. This education can further be constituted as a mean of including bodily, behavioral, and physical fitness diversities. This assertion induces the development of reflections on some Somatic Education experiments/researches in Brazil, aiming to initiate an epistemological discussion for new curricular proposals of Physical Education in Brazilian Schools that involve the principles of Somatic Education in their basic education.
Theater plays a crucial role to represent the life and manners of a particular society. It acts as an informal tool for developing consciousness and promoting empowerment through education. Contemporary theater in India is no exception to this. It has the efficacy to build critical awareness among common people in general and women in particular. It critiques the social inequality and opens up the scope for bringing consciousness about gendered violence prevalent in contemporary Indian society. From 1970s onwards, the emergence of urbanization and industrialization had offered various opportunities for people irrespective of gender differences. Yet, it could not suppress the ‘other side’ of violence in Indian society. Mahesh Dattani, a pioneer in the world of modern Indian English Theater, is highly regarded as a social critic of contemporary urban life and manners. He sincerely presents dysfunctional families, individual dilemmas and societal problems, and gender issues including forbidden issues in his plays. As a conscious dramatist, Dattani reveals childhood maltreatment in his plays which focus on physical and mental illnesses among victims. He tries to sensitize the common people by representing the impact of discrimination on health as it is seen to be fatal in women. The present paper intends to analyze the impact of gender bias on women’s health as represented by Mahesh Dattani in his plays – “Tara” and “Thirty days in September.” In doing so, it embraces the educational implication of dramas through theater.
This article offers a review of Sabina Macioszek’s book Opera, ciała, technologie: Strategie współdziałania w XXI wieku [Opera, Bodies, Technologies: Strategies of Interaction in the 21st Century]. The reviewer appreciates the author’s original approach, i.e. applying the tools of performance studies in research on the opera. However, he questions Macioszek’s general definitions, which result in disconnecting the problem of the interaction of bodies and technologies on the opera stage from the social and political context. The review also argues against Macioszek’s selective interpretation of Bojana Kunst’s theory, especially in the use of the term “project.” Finally, it is pointed out that the author’s positioning of theory and practice in relation to each other is problematic; they function here on the principle of contiguity, which means that the analyzed operas are treated only as exemplifications of the theoretical notions under discussion, rather than as fully-fledged artistic works.
Dramatic representation. The theater, The performing arts. Show business
Este artigo reflete sobre o percurso poético e criativo desenvolvido dentro da pesquisa “O uso do centro do corpo para a percepção do trabalho do ator”, de maio de 2017 a junho de 2018. De caráter exploratório, processual e qualitativo, a investigação apresenta as etapas de pesquisa através de um percurso metodológico de pesquisa em arte, que envolve procedimentos que mesclam escultura em argila, sensibilização corporal, experimentação e elaboração de partituras corporais com o intuito de desenvolver a composição cênica do solo “Caminho do meio”. Reflete sobre a relação entre os conhecimentos desenvolvidos através da investigação entre percepção, propriocepção, envolvendo a autossensibilização a partir das estruturas ósseas como possível proposta para o trabalho de preparação corporal para o ator, de modo a ampliar seu repertório poético e criativo.
The article presents the problems of private life of intellectuals in Poland “after Yalta” through the prism of the cinema. The biggest problem of people in the 1950s and 1960s was the lack of a satisfying home. The homes of young intellectuals shown in Polish films are the spectrum of dreams, most often impossible to achieve in real life. Apartments located in multi-family housing estates that immortalized in the Polish feature films between the years 1956–1970 are confirmation of the highest quality of Polish industrial design. Real people’s apartments were cramped, ugly, and primitive.
Physical forms of ruin and psychological forms of ruination is an area within spatial theory that will enhance literary studies, especially literature of the First World War. The literary representation of the trench as a ruined space is a predominant feature of literature that emerges from the Great War. Among the different genres, it is drama that is ideally poised to offer a critique of the way both physical and psychological ruin can be depicted on the stage. Both R.C. Sherriff’s Journey’s End and Sean O’Casey’s The Silver Tassie consciously depict trench space as a site of embodied trauma for soldiers who experienced trench warfare and, consequently, trench space functions as an ‘experiential ruin.’ This ‘embodied exchange’ emphasizes the relationship between the battlefield (or cite of trauma) and the actual war-related trauma itself. Both Sherriff and O’Casey have created plays that show the decaying landscape and decaying psyche as inseparable victims to the devastation of the First World War.
Jorge Luis Morejon (University of Miami – Miami, United States of America)
The indigenous origin of Cordon dance in Cuba is connected to the areíto of the Taíno people from the Caribbean. The structure of Cordon, its function and relevance as a form of indigenous therapy is a new idea introduced here to this particular subject. Describing and reflecting on the process that generates indigenous dance as therapy, resurrects a Taíno dance form believed to be extinct (areíto); it brings to the forefront a dance that is practically unknown (Cordon), reframing it as a legitimate healing practice. Both the areíto and Cordon inform alternative therapeutic processes within the context of presence. The areíto, currently performed through Cordon Spiritism, more than a vital healing resource for the community in which it takes place, it is also an expression of living tainidad.
This article brings a comparative reading of the finales of three dramas by Henrik Ibsen: Rosmersholm (1886), Hedda Gabler (1890), and The Master Builder (1892). The metatheatrical techniques used by the dramatist in these three final scenes serve to problematize the situation of the onstage spectators and the theatrical audience with their varied interpretative strategies. Death of the characters is presented in a metatheatrical frame that is constructed a little differently in each drama. The metatheatrical devices complement one another in order to underscore the power of perceptual schemas, to demonstrate the way they operate, and to suggest ways of undermining them. Ibsen does not, however, try to favour one interpretative strategy over any other; he encourages the audiences to take personal responsibility for the meaning of what they see. In all the plays under discussion, the scene of a play within a play involves an instance of repetition. For this reason, the proposed reading makes use of Kierkegaard’s concept of repetition, which enables one to comprehend the theatre as a place of expanding consciousness. Ibsen’s metatheatrical motifs reinforce this function of theatre, yet they also help us understand that both the meaning of a theatrical work or event and the process of its reception involve Kierkegaard’s dialectics of paradox.
Dramatic representation. The theater, The performing arts. Show business
Aproximar teatro e esportes parece ser paradoxal na Europa, mas não no mundo chinês, onde nenhuma fronteira parece existir entre ambos. A história revela a interpenetração do teatro e dos esportes. Ora, a categorização das ciências faz com que objetos resultantes de sua fertilização cruzada sejam negligenciados, mas também partes de realidades sociais, econômicas e ideológicas, da vida cultural, do gosto das populações e de suas indústrias. Quatro temas são vislumbrados para abordar essa problemática: a interpretação das línguas do esporte e do teatro; o teatro como ornamentação do esporte; o esporte como preparação para as atividades teatrais; a natureza entre esportes e teatro.
The semiotic mechanism of representing time present in documentary film has remained the same since the 19th century up to this very day. This is governed without exception in the cinematographic “message” by the choice and combination of visual and audio elements shown on the screen, together with the process of fragmentation and segmentation of images in respect to the reality being communicated. The nature of information contained in the moving pictures is one of communicating integrated experiences of the world, and experiences of civilization and culture. Thus conceptualised, information and the process of informing have a dimension that is par excellence anthropological. There in fact lies the broadly understood process of experience on the part of man and society - regardless of the changeability and ad hoc nature of the subjects raised in a given piece of subject matter - representing each time its ‘what’ and ‘how’. Regardless of the means of film expression used, there is always the same point of significance: the difference in the potential between what is known and that which is unknown. That is why the creative documentary proves on each occasion to be a mutual discovery of both known and unknown reality - one shared by the filmmaker and audience.
A period of political pressure, depression or cataclysm is paradoxically a moment of revision of values in both art and society. Somehow these are fruitful moments for a clearer understanding of what those human values are which can transcend the current, immediate period, no matter how long those moments of chaos and break-up may be. This is what the decades-long dictatorships and political control in Eastern Europe teach us. This is why some theatre cultures and some theatres have become strong and fearless, with great social impact no matter how strong the control has been.
Une période de pression politique, de dépression ou de cataclysme, est paradoxalement un moment de révision des valeurs à la fois en art et dans la société. Il s’agit en fait de moments fructueux qui permettent de mieux comprendre quelles sont les valeurs humaines qui peuvent transcender l’immédiat, la période actuelle, peu importe combien peuvent durer ces instants de chaos et de rupture. Voilà ce que nous enseignent des décennies de dictature et de contrôle politique en Europe de l’Est. C’est pourquoi certaines cultures et compagnies théâtrales sont devenues fortes et intrépides, et suscitent un grand impact social peu importe la puissance du contrôle qu’elles ont subi.
Crítica ao espectáculo: Peepshow nos Alpes, de Markus Köbeli, encenação de Luís Varela, Teatro da Raínha, Centro Cultural e de Congressos das Caldas da Rainha, 2009.