By Erin Manning
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Prior to now decade, there was an outpouring of books on 'the physique' in society, yet none has targeted as particularly on actual tradition - that's, cultural practices similar to game and dance in which the relocating actual physique is critical. Questions are raised in regards to the personality of the physique, particularly the relation among the ‘natural’ physique, the ‘constructed’ physique and the ‘alien’ or ‘virtual’ physique in the course of the publication.
Via her engaged and articulate essays within the Village Voice, C. Carr has emerged because the cultural historian of the recent York underground and the key critic of functionality paintings. On aspect brings jointly her writings to supply an in depth and insightful heritage of this bright model of theatre from the past due 70s to this day.
In her heyday, Martha Graham’s identify was once across the world famous in the sleek dance international, and notwithstanding traits in choreography proceed to alter, her prestige in dance nonetheless conjures up regard. during this, the 1st prolonged feminist examine this contemporary dance pioneer, Victoria Thoms explores the cult of Graham and her dancing via a feminist lens that exposes the gendered which means at the back of a lot of her paintings.
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- Embodied Texts: Symbolist Playwright-Dancer Collaborations.
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Extra resources for Always More Than One
And yet we inevitably use the concept as shorthand—how else to talk about issues of agency, of identity, of territoriality? Relation is the quick answer, with “the body” as a certain version of an endpoint, or, better said, a transition point. The body, here defined, is what comes-to-be under specific and singular conditions. 1 If the body isn’t the starting point, what is? According to Gilbert Simondon, the body is a relative fact, a phase of being. Every phase of being is coconstituted by two commingling dimensions of process: individuation and the preindividual.
This is why each actual occasion is more-than what it seems. It is more-than because it carries in its dephasing a quality of a surplus that cannot be contained by the occasion. The occasion is implicitly multiple—collective—in the sense that its emergence involves not only its definiteness as this or that, but its complexity as a field of relation that co- combines with the nexus of which it has been/will have been part. An occasion cannot undo itself of the tensile weave of which it is made. Any occasion is at once the absoluteness of it-self in the moment of its concrescence and the will-have-become of its tendencies, attunements, and appetitions, both past and future.
Individuation happens at the surface not of the skin,but through a surfacing multiplicity, “a smooth, amorphous space . . constituted by an accumulation of proximities, . . each accumulation [defining] a zone of indiscernability proper to ‘becoming’ (more than a line and less than a surface; less than a volume and more than a surface)” (Deleuze and Guattari 1987, 488). When the skin becomes not a container but a multidimensioned topological surface that folds in, through, and across spacetimes of experience, what emerges is not a self but the dynamic form of a worlding that refuses categorization.