Human See, Human Do: Simianification, Cross-species, Cross-cultural, Body Transformation

2015 ◽  
Vol 31 (3) ◽  
pp. 263-288 ◽  
Author(s):  
Catherine Diamond

Simianification is the practice of humans inhabiting the simian body on stage. Because Asians have lived with monkeys and apes, several Asian theatre traditions have long legacies of representing monkeys on stage. In Europe and North America, where non-human primates did not exist, they are not a familiar feature in performance until nineteenth-century music hall and circus and twentieth-century film and television. In some recent performances in Asia dancers and actors have expanded their understanding of monkey roles by incorporating scientific discoveries, modern movement techniques, and global pop culture. On the British and American stage, actors experiment to ‘impersonate’ the humanized ape bodily and mentally, without the aid of the disguises and prosthetics usual in film. These performers ‘embody’ the philosophical inquiry of what it means to ‘be monkey’ by inhabiting a monkey’s body while still performing ‘art’ for a human audience. Catherine Diamond, a Contributing Editor to NTQ, is a professor of theatre and environmental literature at Soochow University, Taiwan. She is also the director of the Kinnari Ecological Theatre Project in Southeast Asia.

Author(s):  
Arnhilt Johanna Hoefle

The 130th anniversary of Stefan Zweig’s birthday in 2011 triggered the latest “rediscovery” of the Austrian writer in Europe and North America, manifesting itself in various new editions and translations, exhibitions, graphic novels, radio plays, and movies inspired by his life and work, such as Wes Anderson’s The Grand Budapest Hotel or Maria Schrader’s Vor der Morgenröte. At the same heated debates about the writer’s literary merit flared up again. This introduction provides an overview of the international reception history of Zweig, whose works have been translated into more than sixty languages since the 1920s, while causing relentless aversion and controversy among scholars and critics. This chapter also explains why the Chinese reception with its wealth of unexplored material spanning almost the whole twentieth century serves as the ideal case study not only to re-read Zweig’s work but also to rethink our understanding of cross-cultural literary connections as complex “global systems of cultural transfer.”


CounterText ◽  
2016 ◽  
Vol 2 (3) ◽  
pp. 283-306
Author(s):  
Tamara Brzostowska-Tereszkiewicz

Multisensory and cross-modal perception have been recognised as crucial for shaping modernist epistemology, aesthetics, and art. Illustrative examples of how it might be possible to test equivalences (or mutual translatability) between different sensual modalities can be found in theoretical pronouncements on the arts and in artistic production of both the avant-garde and high modernism. While encouraging multisensory, cross-modal, and multimodal artistic experiments, twentieth-century artists set forth a new language of sensory integration. This article addresses the problem of the literary representation of multisensory and cross-modal experience as a particular challenge for translation, which is not only a linguistic and cross-cultural operation but also cross-sensual, involving the gap between different culture-specific perceptual realities. The problem of sensory perception remains a vast underexplored terrain of modernist translation history and theory, and yet it is one with potentially far-reaching ramifications for both a cultural anthropology of translation and modernism's sensory anthropology. The framework of this study is informed by Douglas Robinson's somatics of translation and Clive Scott's perceptive phenomenology of translation, which help to put forth the notion of sensory equivalence as a pragmatic correspondence between the source and target texts, appealing to a range of somato-sensory (audial, visual, haptic, gestural, articulatory kinaesthetic, proprioceptive) modalities of reader response.


Tempo ◽  
2017 ◽  
Vol 71 (281) ◽  
pp. 71-79
Author(s):  
Stefan Pohlit

AbstractDuring the 1980s, Julien Jalâl Ed-Dine Weiss, founder of the Al-Kindi ensemble of Aleppo, invented a qānūn in just intonation with which he attempted to solve a major discrepancy between the theory and practice of maqām-scales. Weiss objected to the introduction of Western standards, observing that they distort the significance of interval ratios and prevent a comparative understanding of the modal system as a transnational phenomenon. In the twentieth century, the implementation of equal-semitone temperament emerged simultaneously with a notable invasion of sociological criteria into musical inquiry. The polarity observed between westernisation and tradition can be seen most visibly in the present search for identity amongst Middle- and Near-Eastern musicians, but this schismogenic process can also be observed in the history of the Western avant-garde, where microtonal explorations have been halted in favour of extra-musical conceptuality. While cross-cultural musicians are faced with a new climate of distrust, it seems most likely that the principles that draw us apart may originate in the very patterns of thought in which our notion of culture operates. Weiss's tuning system may serve as a helpful tool to foster a new and universal epistemology of tone, bridging and transcending the apparent contradictions between the two spheres.


1969 ◽  
Vol 46 (2) ◽  
pp. 306-313 ◽  
Author(s):  
James B. Lemert

Evidence of three kinds is given for the cross-cultural generality of a three-factor structure of source image: Safety, Dynamism and Qualification, which emerges across sources, scales, cultures, instructions and situations.


2006 ◽  
Vol 18 (3) ◽  
pp. 197-218 ◽  
Author(s):  
Tim Murphy

AbstractWhen students come into the classroom, they have a prefigured, albeit deeply implicit, notion of what “religion” is and what it is not. They see religion as private, inner, and personal, as distinct from “politics” and “economics.” This prefigured conception of religion is, in this author's view, one of the principle obstacles to teaching Religious Studies in an empirical, cross-cultural, comparative manner. Given the overall structure of the cultural configuration within which students think about and live out “religion,” i.e., that it is private, utilitarian, and simply an obvious given to them, how can we introduce theory into the Religious Studies classroom? The answer given here is that if we use language-based theoretical models of culture such as structuralism and hermeneutics, we do better, in the main, in applying that theory to the communicative context of the classroom than trying to teach theory directly to our undergraduate students. This paper offers an analysis, using such language-based theories, of those cultural conditions which our students bring into the classroom and which shape their “native” understanding of the category “religion,” as well as some suggestions as to how to cope with it in order to teach Religious Studies more effectively.


Public ◽  
2021 ◽  
Vol 32 (64) ◽  
pp. 54-61
Author(s):  
Toby Katrine Lawrence ◽  
Michelle Jacques

In 2020, after a year of dreaming, we officially embarked on the development of Moss Projects: Curatorial Learning + Research, an educational and philosophical space that aims at peeling away the colonial layers of the art museum, within the context of Turtle Island (now North America), to imagine something else. This initiative supports peer-to-peer pedagogies alongside Indigenous, Black, and People of Colour-led and allied inquiry and practices, valuing diverse knowledge systems and modes of organization beyond dominant parameters of curation, art, and art history. As white settler and Black Canadian curators, we are founding Moss Projects as a collaborative, reflexive, and praxis-based process, utilizing our professional resources for curatorial incubation and to establish spaces and mechanisms for sharing cross-cultural and cross-disciplinary methodologies.


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