THE PROJECT

I became interested in this topic while studying abroad in Nantes, France, a city which was France's largest slave port during the 18th century. My program offered a history course called France and the Atlantic World in which we explored le commerce triangulaire or the Atlantic Slave Trade. In French it's called le commerce triangulaire because of the triangle created between Europe, Africa, and the Caribbean and/or North America depending on the century. Upon my return to Grinnell, I enrolled in a French literature course entitled Francophone Caribbean World in which we analyzed literature written by Haitian, Guadeloupian, and Martiniquais authors. In another seminar taken the same semester, Anthropology of Disaster, I analyzed Le Monde, a French newspaper, to determine France's level of accountability in the role that the colonization of Haiti (Saint-Domingue) played in creating the high-level of vulnerability that the country exists in in the present day (See "pages" on the right hand side for a copy of the paper).

All my encounters put together led me to want to make something in response to what had happened and its continued effects on today's world. I discovered a love of dance when I came to college and wanted to use performance as a way to react to the subject and share the knowledge I had learned with a larger audience.

As an anthropologist, however; I am very apprehensive about inserting myself where I don't belong. It should be noted that I am not French nor Haitian nor Guadeloupian nor Martiniquais nor African. A key inquiry of this choreographic exploration is how to talk about a subject or a history that is not your own. I do not want to speak for a group of people, acceptance or judgment is not my place. But I do think that subjects such as these need to be brought to light because they continue to affect the world today and I believe knowledge and understanding are the only way to move forward. It's a fine line that I'm trying to find. I haven't found the answer yet and maybe I never will but I'll fill you in on the progress through this blog!

Wednesday, September 30, 2015

The use of language in Șerban's Medea

I'm still on the subject of language and communication. Andrei Șerban, a Romanian born American theater director, explored "how to communicate the power and passion of the play without the mediating influence of modern language" (102) in his adaption of Medea, a Greek tragedy. 
"Serban's rejection of recognizable language came from a desire to find the emotional core of the drama - something that was not merely hidden under inadequate translations but, he felt, impossible in  a modern language whose relation to the emotions and to the very structure of society had become dulled" (104).
He wanted to understand and emphasize the emotions inspired by the play but felt that much was lost in translation. I definitely empathize with this sentiment. I attempted a translation for my non French speaking collaborators of the excerpts I've chosen. While in some parts I felt as if I got the gist of what they were saying, it was never said in the same way, thereby losing much of its impact. Everything I'm using was written by renowned authors so not only am I probably not translating the literal meaning very well but the style in which it's written is getting lost in the translation. 

I love this quote by him from "The Life of a Sound," an essay on his approach to language:
"Hidden vibrations start to appear, and we begin to understand the text in a way truer than any 'analysis' would have afforded. It is not only the imagination but our entire being which lives through the words. It is a matter of discovering the paradox that the head, the heart, and the voice are not separate but connected to each other...Movement and voice rediscover one another in a common effort...This potential cannot be realized by means of any technique, but rather through the opening of a particular sensibility" (104).
I do think that movement and voice are connected in a way that makes them mutually reflexive (I'm not sure that's a real description but I think it works). If you don't understand the language but can see the movement and hear the tone you're still going to understand something about what is being said, and vice-versa, if you can't see the movement but only hear the words and tone you'll understand something about what images are being evoked.

On another note, audience/performer relations:
"Serban's productions created a vibrant emotional connection and intimacy through the staging, but it never violated the implicit boundary between performer and spectator. It was an attempt in modern times, to recreate the sense of connection with a powerful aesthetic, religious, and civic event that the Greeks might have experienced. The audience implicitly understood its role and responded accordingly" (106). 
I'm very interested in the audience/performer relationship (I think I've mentioned it in early posts) so this quote caught my attention. I think playing with this 'boundary' will be an interesting part of this project because I want to make an impression on my audience but I don't want them to feel overwhelmed to the point where they detach and leave their reactions in the performance space. I think how the language is presented to them will alter this dynamic. I'm looking forward to creating small test groups this semester to experiment with audiences who A) can speak French - no context given, B) can speak French - context given, C) only speak English - no context given, D) only speak English - context given. 

Be on the look out this semester for posters / an email advertising this! 

No comments:

Post a Comment