Teses / dissertações sobre o tema "Postmoderne dance"

Lucinda Childs est une figure majeure de la danse au XXe siècle. Au début des années 1960, elle participe à la fondation du Judson Dance Theater, un collectif de danseurs, danseuses, chorégraphes, artistes et compositeurs qui renouvellent à New York les formes et les pratiques de la danse. Avec sa compagnie crée en 1973, elle devient l’une des cheffes de file de la danse minimale et de la danse postmoderne américaines, tout en collaborant à partir des années 1980 avec les plus importantes compagnies de ballet en Europe et aux États-Unis. Dans le processus de création, répétition et représentation que Childs met en œuvre seule, avec sa compagnie, ou des compagnies de répertoire, l’écriture et la lecture jouent un rôle déterminant pour concevoir et incorporer ses danses. Grâce à une enquête anthropologique au cœur des studios de danse, Lou Forster montre que le geste technique consistant à danser page à la main se construit à l’intersection de deux histoires parallèles. Au cours des années 1950, John Cage et Merce Cunningham inventent un ensemble de pratiques de lecture et d’écriture afin de s’opposer, détourner et reconfigurer des approches académiques dans lesquelles l’écrit constitue un support pour assoir des partages disciplinaires et des hiérarchies. Cette approche néo-avant-gardiste joue un rôle primordial au Judson ; et parmi les membres de ce groupe, Childs est l’une des chorégraphes qui se montrent la plus attentive à ces pratiques lettrées car elles rejoignent un aspect méconnu de sa formation de danseuse. En effet, elle étudie la danse moderne de 1955 à 1962 au sein de l’important réseau de la diaspora allemande de New York. Elle suit en particulier la formation dispensée dans l’école de la chorégraphe Hanya Holm (1893-1992) où est enseignée une forme américanisée de danse d’expression (Ausdruckstanz). Childs y découvre la cinétographie Laban ou Labanotation, le système d’analyse et d’écriture du mouvement développé par le chorégraphe austro-hongrois Rudolf Laban (1879-1958), dans lequel les danseurs et danseuses répètent page à la main. C’est vers cet événement de lecture atypique pour le monde de la danse que Childs se tourne quinze ans plus tard pour travailler avec sa compagnie. L’histoire de l’art et l’histoire de la danse ont dissocié ces deux versants des modernités chorégraphiques lorsqu’à partir de 1933 une partie de la danse d’expression se compromet avec le régime nazi. Aux États-Unis se construit alors le mythe d’une originalité de la danse moderne américaine, qui s’accentue encore dans le cadre de la guerre froide. La position privilégiée que Childs occupe dans cette histoire connectée la conduit à faire des pratiques graphiques une matrice du postmodernisme. À partir de 1973, elle aborde l’ensemble des techniques canoniques de la danse occidentale, passant au fil des années de la danse d’expression aux activités piétonnières, au ballet néoclassique puis baroque. Se positionnant comme une appropriationiste, elle développe une perspective historique et critique sur ces techniques d’emprunt. Dans ses pièces, elle tend ainsi à rassembler des genres et des histoires de la danse qui ont été séparées et disjointes, élaborant une véritable poétique de la relation<br>Lucinda Childs is a major figure in twentieth-century dance. In the early 1960s, she was one of the founding members of the Judson Dance Theater, a group of dancers, choreographers, artists and composers in New York City who reinvigorated dance forms and practices. With the establishment of her company in 1973, she emerged as one of the leading figures of American minimal dance and postmodern dance, while collaborating from the 1980s onward with major ballet companies in Europe and the United States. Whether with her own company, with repertory dance companies, or at Judson, literacy plays a crucial role in the conceiving, embodying, and performing of her dances. Through an anthropological investigation within dance studios, Lou Forster demonstrates that the technical gesture of dancing, page in hand, is constructed at the intersection of two parallel histories. In the 1950s, John Cage and Merce Cunningham devised a range of reading and writing practices in order to oppose, divert and reconfigure academic methods in which literacy serves as a foundation to establish disciplinary divisions and hierarchies. This neo-avant-garde approach played a crucial role at Judson. Among the members of this group, Childs was one of the choreographers who paid the most attention to these literacy practices, as they tied in with a lesser-known aspect of her dance training. From 1955 to 1962, she studied modern dance within the extensive network of the German diaspora in New York. Specifically, she attended the school run by the choreographer Hanya Holm (1893-1992), where an Americanised form of dance of expression (Ausdruckstanz) was taught. There Childs discovered Kinetography Laban or Labanotation, the system of analysing and writing movement developed by the Austro-Hungarian choreographer Rudolf Laban (1879-1958), in which dancers rehearse with page in hand. Fifteen years later she turned toward this literacy event, unusual for the dance world, to work with her company. Art history and dance history dissociated these two aspects of choreographic modernity when, from 1933, part of the dance of expression became involved with the Nazi regime. In the United States, the myth of the originality of American Modern dance began to take shape, further emphasized during the Cold War. Childs' unique position in this connected history meant that graphic practices became a matrix for postmodernism. Since 1973, she embraced all canonical techniques of Western dance, moving over the years from dance of expression to pedestrian activities, to Neoclassical and then to the Baroque. Positioning herself as an appropriationist, she developed a historical and critical perspective on these borrowed techniques. In her pieces, she seeks to bring together practices, genres and histories of dance that have been separated and disjointed, crafting a genuine poetics of relation

Through time the dancer has been both celebrated and disadvantaged by antithetical ideas: the division of soul and body, form and matter, life and death, artist and audience. For the romantics, the dancing body stood in a relationship to poetic thought in much the same way as the dancer stood to the body. Notions of the body in early modernism arose from cultural and political constructs through which poets and writers examined the nature of truth. These poets, Yeats in particular, hinted at a premise that a whole history of culture may be necessary to explain why women and art may not be considered as 'thinking bodies'. The notion of truth and of the female dancing form became bound up in the idea of the symbol of art, beauty and truth. Contemporary dance forms have evolved in various movements which either celebrated and lauded or rejected and satirised the dancer and the dancing image. Either way, the cultural and political movements of the twentieth century have bequeathed a residue of impressions surrounding bodily image. The current processes employed in today's dance practice, all of which contour the scope and diversity of contemporary dance, are couched in the multifaceted presence of postmodernism. Alongside such constructs is the fact that the twentieth century has been centred in the desire to 'create an image' and a subsequent preoccupation whole bodily image. But there are also many other channels through which the idea and use of image in postmodern dance are expressed. For instance, postmodern artists orchestrate and play with the idea of image to deconstruct forms, to lay bare the object of the dance process and in so doing, they disrupt, fragment and question established precepts and perceptions of culture. Postmodern theorists and artists also examine the literary, cultural and philosophical phenomena of politics, technology, identity and change. An examination of postmodern treatment of imagery can illuminate some of the particular processes by which choreographers explore ideas and incorporate them into their work. Postmodern dance can produce positive images for women and illuminate the conditions of men and women in defiance of the dominant constructions of gender and the hegemonic views of existence working in our culture. Gendered constructions in modernist dance forms have effected the evolution of body image whilst postmodern dance offers a complexity that 'deconstructs' these images.

This study addresses two interrelated questions: Can postmodern ‘theory’ illuminate an understanding of Michael Clark’s work? and, a sub-question, In which ways, if at all, does Clark’s work demonstrate a postmodern sensibility? Chapter one, the introduction to this study, provides a ‘portrait’ of postmodernism, that is, it addresses the question What is postmodernism? Chapter two is a biography of Michael Clark. The seminal sections to this study, however, are chapters three and four. Here the author blends a discussion of a) subject matter, treatment and meanings in Clark’s choreography, b) journalistic criticisms of those features of his work, and c) postmodern theory. The outcome of these chapters is to demonstrate that Clark’s works do indeed require re-interpretation and re-evaluation, and to illustrate how these factors might be achieved.

PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO<br>CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO<br>A tese doutoral que tens sob teus olhos nasceu de uma caminhada. Ela é parte integrante de nossa ventura, na lida da vida, como discípulo do Mestre de Nazaré: vinculada a uma genuína vocação pastoral e teológica. O tema aqui tratado está inextricavelmente ligado a uma intensa vivência como humano, cristão e professor de teologia: fruto de uma transfiguradora experiência de Deus; de um encontro com o Sentido da vida: uma caminhada feita de afastamentos, descaminhos, dúvidas, incertezas, de noites escuras. Ao longo desta caminhada, uma questão fustiga-nos o coração, desde os primeiros passos no mundo da teologia, a saber: uma (pre)ocupação em relação ao conhecimento de Deus; sobre a chamada gnosiologia teológica. Esta questão têm nos acompanhado (e inquietado) desde os primeiros passos no labor teológico. Pois, se Deus desvelou Seu Rosto, conforme afirma a fé cristã, como se dá o conhecimento de Deus? Esta é uma pergunta que nos remete à gnosiologia teológica (e, lato sensu, aponta diretamente para a epistemologia teológica). Esta (pre)ocupação fundamental têm norteado e impulsionado nosso caminho na pesquisa acadêmica em teologia, fustigado nosso coração, pondo-nos a pensar. Questão para a qual buscamos uma resposta/proposta ao longo desta tese. Tendo em vista que o conhecimento de Deus sempre se dá entre homens e mulheres situados, inseridos numa determinada conjuntura histórico-cultural, sócio-política, sócio-econômica, etc., que nos condiciona e limita, mas simultaneamente nos possibilita e desafia a elaborar outras concepções teológicas, agora no horizonte pós-moderno. Neste sentido, propomos outra racionalidade teológica que tenha como ponto de partida a constatação da crise e declínio da Razão - a civilização da Razão entrou em colapso (seu logocentrismo, presente na gênese da teo-logia). Sendo assim, garimpamos outras fontes de sabedoria e racionalidade: outras fontes de inspiração. A primeira encontrada foi a rica concepção de racionalidade presente no pensamento pós-moderno, chamada doravante de razão sensível. A segunda fonte, é oriunda do século XVII (do racionalismo cartesiano): a razão sensível (cordial) conforme propunha o francês Blaise Pascal; na qual a mística encontra-se em primeiro plano: uma mística centrada no coração. A terceira e última fonte provém do húmus fértil da fé cristã, pela qual somos interpelados acerca de nossa real condição: finitude, indicando não só uma radical transitoriedade, mas desvelando com absoluta crueza nossa precariedade ontológica e profunda interdependência. Daí, a humildade não ser apenas mais uma virtude, em última análise, mas resultado de uma mínima tomada de lucidez. Neste Espírito de humildade, que é espaço vital (útero/húmus): somos gerados e regenerados, e podemos crescer. Trata-se do Espírito que ao lado do Pai e do Filho forma uma Comunidade de Amor humilde (em kénosis) e dançarina (em pericóresis). Modelo de Relação no qual o Terceiro está incluído: o Espírito. Somos filhos e filhas dessa Relação-Comunhão, e para Ela estamos vocacionados, que implica a possibilidade de desenvolver uma intercorporeidade trinitária. Abrindo espaço para a inclusão de dimensões antes marginalizadas no decorrer da história do pensamento ocidental: tecendo com outros fios, oriundos de novelos diversos, uma teopo(ética) trinitária.<br>The doctoral thesis you have under your eyes born of a walk. It is an integral part of our venture, the read of life, as a disciple of the Master of Nazareth: linked to a genuine pastoral and theological vocation. The hereof theme is inextricably linked to an intense experience as a human, Christian and professor of theology: the result of a transfiguring experience of God; a meeting with the sense of life: a walk made of leaves, waywardness, doubt, uncertainty, dark nights. Throughout this walk, a matter harasses our hearts (since first steps in the world of theology), namely one (pre)occupation against the knowledge of God; on the call theological epistemology. This question has accompanied us (and troubled) from the first steps in theological work. But if God unveiled His face, as stated in the Christian faith, how is the knowledge of God? This is a question that takes us to theological epistemology (and lato sensu, points directly to the theological epistemology). This (pre)fundamental occupation have guided and pushed our way in academic research in theology, battered heart, putting us to think. Question to which we seek an answer/proposed along this thesis. Given that the knowledge of God always is between situated men and women, entered in the historical-cultural context, socio-political, socio-economic, etc., conditions and limits us, but at the same time enables us and challenges to develop others theological concepts, now in the postmodern horizon. In this sense, we propose another theological rationality that has as its starting point the finding of crisis and decline of Reason - Reason civilization collapsed (its logocentrism, the genesis of this theo-logy). So we have searched other sources of wisdom and rationality: other sources of inspiration. The first was found a rich conception of rationality in this postmodern thought, hereinafter called sensible reason. The second source comes from the seventeenth century (the cartesian rationalism): a sensible reason (friendly) as proposed to the French Blaise Pascal; in which the mystic is in the foreground: a mystical heart-centered. The third and final source comes from the fertile humus of the Christian faith, for which we are questioned about our real condition: finitude, indicating not only a radical transience, but unveiling with absolute rawness our ontological insecurity and deep interdependence. Hence, the humility not being just a virtue, ultimately, but the result of a minimum making lucidity. In this Spirit of humility, who is living space (uterus/humus): we are generated and regenerated, and we can grow. It is the Spirit that beside the Father and the Son form a humble Love Community (kenosis) and dancer (in perichoresis). Relationship model in which the Third is included: the Spirit. We are sons and daughters of this ratio Communion, and She are oriented, which implies the possibility of developing a trinitarian intercorporeality. Making room for the inclusion of previously marginalized dimensions throughout the history of Western thought: weaving with other wires, from various skeins, a trinitarian teopo(ethics).

La tesis es un estudio analítico de la obra literaria y teórica de la escritora afrocaribeña afincada en Canadá Marlene Nourbese Philip según teorías postcoloniales y posmodernas. <br/>Tras algunas consideraciones sobre la estructuración y enfoque del estudio, y una primera aproximación al contexto actual de la literatura y la comunidad canadiense afrocaribeña, el texto elabora una sucinta arqueología de la posmodernidad y establece unos principios para una "literatura posmoderna" que se aplicarán al corpus literario analizado. El análisis posterior pone de manifiesto la pertinencia de combinar etiquetas relacionadas con lo posmoderno con una literatura aparentemente minoritaria como es la de Philip, una literatura, por lo demás, marcada por el deseo de combatir el endémico racismo de que adolece la sociedad canadiense, y consagrada a hallar caminos de representación de la subjetividad de todo un colectivo: el de las mujeres afrospóricas de origen caribeño que viven en Canadá.

Arkitekturprojektet som förslag syftar till att synliggöra Kulturskolans verksamhet i det aktuella området: Älvsjö i Stockholm. Skolan som plats utgör en plattform för möten och kulturutövande. Byggnadens utformning tangerar äldre såväl som senare arkitektur och skapar en relation som speglar Älvsjös mångtydiga identiteter. Skolbyggnaden skapar en fantasifull sfär för lärande och lek som hävdar barnkulturens okränkbara rätt till utrymme i staden.<br>The architectural project aims to make the activity of the Communal Culture School visible in the Älvsjö area in Stockholm. The school as a place is a platform for meetings and cultural expression. The design of the building touches both old as well as later architecture and creates a relationship between them that reflects the ambiguous identity of Älvsjö. The school building creates an imaginative sphere for learning and for play, which claims child culture's inviolable right to space in the city.

Thesis (M.Ed.)--York University, 2004. Graduate Programme in Education.<br>Typescript. Includes bibliographical references (leaves 152-157). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: LINK NOT YET AVAILABLE.

This thesis intends to introduce Israeli folk dance from a number of different perspectives. In the first part, based on literature review, the author presents the origins of Israeli folk dances in Israel as well as their roots and the way they further function in a current Israeli society. Special attention is given to the problematic labeling of Israeli folk dance as "folk". The second part of the thesis is based on the author's own field work and describes the ways Israeli folk dances are practiced in the Czech environment. Whereas in Israel these dances are mostly connected with demonstration of Israeli identity, they get different meanings in the Czech environment. Firstly the author attempted to reconstruct the history of spreading of Israeli folk dances in the Czech environment and to map the different groups involved in these dances. Collection of these facts can be further used as an information source for all researchers wishing to conduct studies on Israeli folk dances in the Czech Republic in the future. Secondly the author concentrated on the ways of practicing Israeli folk dances in a Prague group called Besamim. Based on participant observation and interviews with the dancers the author attempted to illustrate the significance of these dances in the lives of people, who practice them...

This thesis investigates the influence of hybrid theatre practices, media and technology on contemporary dance performance and questions if dance is endangered by developments in hybrid cultures. Through a consideration of dance genealogies, the thesis suggests that notions of identity play a significant role in power structures within interdisciplinary relationships.<br>Contemporary dance has gone through many changes in the last century. In particular, contemporary aspects of performance have demonstrated that the body is not the only site for dance. Why dance, is a culmination of questions that surfaced during the course of my own practice. It refers to questions that many dancers have asked themselves in the years following the arrival of postmodernism, when notions of body identity confronted conceptual possibilities in the terrain of interdisciplinary and mediated spaces.<br>Incorporating my own experience as a practitioner and observer with theoretical perspectives in the field, I have attempted to give voice to some of the ambiguities and paradoxes that inhabit dance and its hybrid postmodern affiliates. I make use of various genealogies that have led to hybrid and interdisciplinary interactions as a means to define relationships of power that exist within interdisciplinarity. The use of case studies and examples of performances from Europe and Australia provide material through which to examine performance methodologies that have arisen out of interdisciplinary practice. My reading and suggestions express the concern that disciplines outside of the body may have become more important as defining element in dance. Through an examination of new ways that dancers now speak through media other than their bodies, the thesis examines what affects this has on the discipline of dance and questions if notions of disciplinarity are still relevant. While it has become necessary to reconstruct, reinterpret and demystify the body, the outcome suggests that autonomy rests with recognition of the body as the site for further development within negotiated spaces.

碩士<br>東海大學<br>建築學系<br>90<br>This thesis design is based at CHIENTAN MRT station ,combining the transit station with a dance theater to create a postmodern dance center. The design’s purpose is in the combining of the conceptions of postmodern literature and dance ,including multi-layering、 multi-reading、open connection、structural improvisation ,and so on,to seek as well as develop design methods and possibilities in spatial form.

abstract: The Mormon Plan of Salvation explains that people originate in a heavenly state and are sent to Earth in a physical form, where they aspire to lead good lives and gain wisdom in order to reach glory in the afterlife. The dance piece "From There to Here to There: Whose Journey is it Anyway?" explores each stage in the Plan of Salvation at a different location, requiring dancers and audience to travel both metaphorically and physically. The piece incorporates several kinds of journeys: the collective journey of humankind based on the Plan of Salvation, the dancers' own journeys, and audience's journey as they watch the piece, and my journey as an artist. In the process of making this piece, I refined my identity as a 21st century Mormon artist interested in conveying religious messages through the traditionally secular art form of postmodern dance.<br>Dissertation/Thesis<br>M.F.A. Dance 2011

abstract: Paseo is a postmodern dance performance that reveals the migrational passage of bodies through space and time. Paseo included five dance participants, and the choreographer/pedagogue. Paseo members participated in rehearsal and performance events that completed the investigational study. The creative process focused on integrating somatic and improvisational movement practices to design an environment where dancers could build body-mind awareness and sensitivity to their surroundings, participate democratically, and build agency in their performative decision-making. Paseo investigated the performance as an informal site for learning and understanding of migration, identity, and community. Another objective of Paseo was to explore the performance as an informal site of learning and its transformative effects on lived experiences that occur from the act of doing, the act of becoming, and experiential sensations. Paseo was part of the Arizona State University’s (ASU) School of Film, Dance, and Theatre Emerging Artists I series, one of two performances that shared the stage with fellow graduate cohort member, Grace Gallagher. Paseo took place at ASU’s Margaret Gisolo Theatre, located at the Physical Education Building East. Performance dates were the following; fix punctuation Friday, November 6th, Saturday, November 7th, and Sunday, November 8th. Paseo had a fourth presentation on Saturday, December 5th, 2015, at Margaret Gisolo Theatre as part of the post-conference performance and dialogue event, “By The People.” The conference was hosted by the Participatory Government Initiative on the ASU Campus from December 3rd-5th, 2015.<br>Dissertation/Thesis<br>Masters Thesis Dance 2016

Thesis (M.A.)--Florida State University, 2008.<br>Advisor: John Perpener, Florida State University, College of Visual Arts, Theatre, and Dance, Dept. of Dance. Title and description from dissertation home page (viewed June 13, 2008). Document formatted into pages; contains viii, 99 pages. Includes bibliographical references.

Film abstrait peint à la main sur de la pellicule recyclée, The Dante Quartet de Stan Brakhage est une adaptation personnelle de La divine comédie de Dante. Agissant comme un palimpseste où chaque couche révèle des éléments caractéristiques de l’oeuvre du cinéaste ainsi que l’influence de certains poètes et artistes, The Dante Quartet reprend certaines caractéristiques de l’ekphrasis. Dans ce mémoire, je travaille avec l’hypothèse heuristique que The Dante Quartet est une ekphrasis, et plus précisément une ekphrasis inversée. Ce mémoire s’intéresse à ce qui reste du pré-texte après son passage d’un média à un autre. Compte tenu du laps temporel qui sépare ces deux œuvres, il est aussi question d’influences contemporaines au travail de Brakhage. Le cinéaste basant son travail sur les phénomènes de vision (et plus particulièrement sur les visions hypnagogiques dans le cas qui m’occupe), le point sera fait sur la pensée de Brakhage à ce sujet, pensée qu’il expose dans son livre-manifeste Metaphors on Vision.<br>The Dante Quartet by Stan Brakhage is a personal adaptation of The Divine Comedy of Dante who took the form of an abstract movie made from hand painted images on recycled footage. Acting as a palimpsest in which each layer reveals characteristic features of Brakhage's work and the influence of different poets and artists on it, The Dante Quartet also includes some features of ekphrasis. In this thesis, I work with the heuristic assumption that The Dante Quartet is an ekphrasis, specifically a reverse ekphrasis. This thesis looks at what remains of the pre-text after the transfer from one medium to another. Given the temporal interval between these two works, I will also discuss of certain contemporary influences to Brakhage's work. As the filmmaker based his work on vision phenomena (especially on hypnagogic visions in that movie), the point will be made regarding Brakhage's thinking about this, thought that he describes in his manifesto Metaphors on Vision.

Хореографічні перфоманси широко розповсюджені як в Україні, так і закордоном. Вони мають досить вільний формат, що значно ускладнює можливість окреслити чіткі межі поняття «хореографічний перфоманс» і спонукає науковців розглядати його під різними кутами, один з яких – це взаємодія тіла та простору, і, у результаті, виділення такого напрямку у хореографічному перфомативному мистецтві, як сайт-специфік. Цей вид перфомансу на теренах України з’явився досить нещодавно і тільки починає привертати до себе увагу вітчизняних хореографів та мистецтвознавців. Він час від часу з’являється в українському мистецькому просторі. Однак у вітчизняній науці мало досліджень, присвячених вивченню цього феномена. Актуальність роботи зумовлена: 1) поширеністю хореографічних перфомансів; 2) недостатньою кількістю досліджень, які б сприяли комплексному осмисленню явища «хореографічний перфоманс»; 3) необхідністю обґрунтування сутності та особливостей перфомансу сайт-специфік, як одного з його видів. Мета і задачі дослідження. Метою роботи є з’ясування особливостей, притаманних хореографічному перфомансу в контексті мистецтва постмодерну.<br>Choreographic performances are widely spread both in Ukraine and abroad. They have a rather open format and it complicates the possibility to define the limits of the notion «choreographic performance» and prompts researchers to study it from different perspectives, one of which is the interaction between body and space, and, as the result, highlighting such kind of performative arts as site-specific dance performance. In Ukraine this type of performance has appeared fairly recently and has only began to attract choreographers` and scholars` attention. It occasionally appears in Ukrainian art space. However, it lacks scientific studies focused on investigating this phenomenon. The relevance of the topic of the master`s thesis is due to: 1) the popularity of choreographic performances; 2) a small number of scientific investigations aimed at understanding the notion of choreographic performance; 3) the need to explain the essence and specific features of site-specific dance performance, as one of its types. The purpose and objectives of the study. The aim of the work is to identify the specifics of choreographic performance in the context of postmodern art.