What is the life force of a movement?
Gracefulness is not docility. How can a practice
of immersion, intensity awareness and presence
be_relate_move with_in a field_action_feeling?
of immersion, intensity awareness and presence
be_relate_move with_in a field_action_feeling?
sugestão: vêr o filme sem som
Obrigado por estes movimentos
"Si la grâce préfère les courbes aux lignes brisées, c'est que la ligne courbe change de direction à tout moment, mais que chaque direction nouvelle était indiquée dans celle qui la précédait. La perception d'une facilité à se mouvoir vient donc se fondre ici dans le plaisir d'arrêter en quelque sorte la marche du temps, et de tenir l'avenir dans le présent."
Henri Bergson, "Le sentiment esthétique" in p.9 "Essai sur les données immédiates de la conscience", Paris, Les Presses Universitaires de France, 1888
"... we were taught to dive after having learnt to swim. And when we were learning to dive, we were taught to close our eyes and then to open them under water. Today the technique is the other way around. The whole training begins by getting the children used to keeping their eyes open under water.
Thus even before they can swim, particular care is taken to get the children to control their dangerous but instinctive ocular reflexes, before all else they are familiarised with the water, their fears are suppressed, a certain confidence is created, suspensions and movements are selected. Hence there is a technique of diving and a technique of education in diving. (...)
... in the technique of swimming we have witnessed many changes: we have seen the breast-stroke with the head out of the water replaced by different sorts of crawl.
(...)
I made, and went on making for several years, the fundamental mistake of thinking that there is technique only when there is an instrument.
(...)
all these techniques (of the body) were easily arranged (...) from the notion we have of the activity of the consciousness as being above all a system of symbolic assemblages. (...) We are everywhere faced with physio-psycho-sociological assemblages of series of actions."
Marcel Mauss, excerpts from M. Mauss (1973 |1936|) "Tecnhiques of the body", translated by Ben Brewster, Economy and Society 2:70-88
p. 73, 75, 76, 77 in The Body, a reader
"Mauss's denial that there is any such thing as natural behaviour is confusing. (...) Whereas Mauss was concerned to emphasize the culturally learnt control of the body, other scholars, before and after, have noticed unconscious correspondences between bodily and emotional states. (...)
The drive to achieve consonance in all levels of experience produces concordance among means of expression, so that the use of the body is co-ordinated with other media. (...) Hence we would always expect some concordance between social and bodily expressions of control, first because each symbolic mode enhances meaning on the other."
Mary Douglas in "The two bodies", from M. Douglas (1996 |1970|) "The Two Bodies", in "Natural Symbols: Explorations in Cosmology", London and New York, Routledge
p. 78. 79 in The Body, a reader
"the naked body, the body acting without instrumental mediation would appear to be a purely 'natural' object, independent of social relations of authority and power"
(...)
"Bourdieu describes practical sense or practical belief as a 'state of the body'. Social values are literally incorporated, in the sense that they are 'made body'. (...) What is 'learned by the body' is therefore something that does not properly figure as knowledge and does not become an object of consciousness; it is inconspicuous as a form of training, and it involves 'implicit pedagogy' enacted through participation in play (* , practice) and ritual, rather than the teaching of explicit precepts and rules. Accordingly, embodied practical sense is not something the individual can stand before, contemplate, and possibly reject; it is something the individual is, or has become.
(...)
"The body is an object of techniques and strategies that bear on its materiality in order to channel it, train it, mould it and subject it, rendering the body 'docile' for economic or military purposes. Foucault names 'political technology of the body' a form of knowledge that is at once politically interested, and yet true to the materiality it seeks to affect."
Mariam Fraser and Monica Greco in "Part Two: Bodies and social (dis)order"
p.66, 69, 71 in The Body, a reader
"Practical belief (*want to move and movement) is not a 'state of the mind', still less a kind of arbitrary adherence to a set of instituted dogmas and doctrines ('beliefs'), but rather a state of the body", *a practice of gesture
Bourdieu in "Belief and the body" from P. Bourdieu (1984) "Belief and the Body", in "The Logic of Practice, Oxford, Blackwell
p. 88 in The Body, a reader
* added by Catarina
Sem comentários:
Enviar um comentário