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!

Saturday, September 19, 2015

Translating Performance by Diana Taylor

This article was written in reaction to the Second Annual Encuentro where the Hemispheric Institute of Performance and Politics brought together artists, activists and scholars to talk about how they approached politics through performance. It's focus was on how the word performance couldn't be directly translated which left many people confused as to the exact nature of their work. For any linguists out there, it's a very interesting article, discussing the nuances in meaning between performance and words such as representation, theatricality, etc. I came across it trying to research techniques on how to convey meaning when your audience doesn't speak the language you're using in your performance.

Taylor's view on performance (the author, not myself) : "[p]erformances function as vital acts of transfer, transmitting social knowledge, memory, and a sense of identity through reiterated...behavior" (44).

I found the debate on whether by its revelatory nature, performance is a revealer of culture or whether by it's constructed nature, it's artificial to be very interesting.  Taylor argues against the second idea saying that just because "a dance, a ritual, or a political demonstration requires bracketing or framing that differentiates it from other social practices surrounding it does not imply that the performance is not real or true. On the contrary, the idea that performance distills a truer truth than life itself runs from Aristotle, through Shakespeare, and Calderon de la Barca, through Antonin Artaud and Jerzy Grotowski, and into the present." (46) [italics added] I agree when thinking of dance under the umbrella term performance. Because of the abstract nature of dance, the form needs to be constructed but it doesn't make the content any less real.


Quotes:
"As its different uses - scholarly, political, scientific, business-related - rarely engage one another directly, performance also has a history of untranslatability. It has been locked ironically into the disciplinary and geographic boxes it defies, denied the universality and transparency that some claim it promises its objects of analysis. the many points of untranslatability are of course what make the term and the practices theoretically enabling and culturally revealing. While performances may not, as Turner has hoped, give us access and insight into another culture, they certainly tell us a great deal about our desire for efficacy and accesss, not to mention the politics of our interpretations." (47)
I really liked this quote (above) because it alludes to the self-reflexive side of performance. In watching performances from other cultures, maybe it's not what it's revealing to you about their culture so much as what you're realizing about your own through comparison.

"Performance carries the possibility of challenge, even self-challenge, within it." (49)

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