Investigación-creación en el teatro de formas animadas

Existen distintos formatos de investigación-creación en el ámbito del teatro de formas animadas, así como creadores que imaginan marcos de visibilidad singulares para compartir sus propias búsquedas. En este artículo se exponen actitudes y tácticas detectables en un trabajo de investigación-creación (visibilidad, distanciamiento activo, singularidad, discurso encarnado) y se pregunta por la posibilidad de crear una red de investigadores-creadores de este tipo de “teatro animista” en Iberoamérica.Research and Creative Practice in the Theatre of Animated FormsAbstractThere exist different approaches to practice-based research in the field of Theatre of Animated Forms, and creators who imagine unique frameworks of visibility to share their own work. This article presents a range of tactics found in practice-based research, such as visibility, active distancing, uniqueness, and embodied discourse. The author suggests the possibility of creating a network of researchers-creators of “animist theater” in Latin America.Recibido: 03 de marzo de 2020Aceptado: 15 de abril de 2020

What Does a Tradition Feel Like?

The fifth chapter examines how “Deobandi” tradition is mediated through scholarly and pedagogical networks in theory and practice. The first part of the chapter focuses on Qari Muhammad Tayyib, rector of the Dar al-`Ulum Deoband for half a century and the foremost theorist of Deobandi identity, arguing that mid-twentieth century Deobandis like Tayyib developed the concept of the maslak (“path” or “way”) as a means of lending ideological and affective coherence to a rapidly expanding global network. Tayyib theorized the maslak as a “middle path” between ideological extremes—as, for instance, between those who indulge in “excessive” Sufi devotions and those who dispense with Sufism altogether—and as an embodied discourse one learns to inhabit through the companionship of those who already do. The second part of the chapter, shifting from theory to practice, traces the rise of the Tablighi Jama`at, a Deobandi revivalist movement that sought to make individual Muslims mobile “embodiments” of the seminary and the Sufi lodge, effectively translating Thanvi’s project of public reform into an actual program, one explicitly based on internalizing the teachings of Ashraf `Ali Thanvi’s Urdu primers for lay Muslims, on shunning public debate of controversial legal issues, and on the replication of a set of reformed affects in others—hence the Tablighi Jama`at’s role, by mid-century, in propelling Deobandi tradition across the globe.

‘Cancer Coiffures’: Embodied Storylines of Cancer Patienthood and Survivorship in the Consumerist Cultural Imaginary

Cancer patienthood and survivorship are often narrated as stories about hair and wigs. The following article examines cultural representations of cancer in mainstream memoirs, films, and on TV across Western European and American contexts. These representations are both the ideological substrate and a subtly subversive staging of a newly globalized cancer culture that expresses itself as an embodied discourse of individual experience. Wigs have become staples of an alternative story of especially women’s cancer experience, one that contrasts with the advertising slogans of what has been termed ‘Cancer Inc.’ But wigs are also a prop for consumerist self-(re)invention and can be appropriated stereotypically, with regard to stock gendered expectations – despite and alongside their subversive potential.

Prologue

Beyond Respectability employs an Anna Julia Cooperian approach to reading and interrogating the theoretical work and lived experiences of Black women intellectuals. To understand this methodological approach, one needs to first become acquainted with two of Cooper’s cardinal commitments. They include: 1) a commitment to seeing the Black female body as a form of possibility and not a burden, and 2) a commitment to centering the Black female body as a means to cathect Black social thought. In Voice, Cooper places the Black female body and all that it knows squarely in the center of the text’s methodology. She fundamentally believed that we cannot divorce Black women’s bodies from the theory they produce. The author recognizes these forms as an embodied discourse, which predominates in Cooper’s work. Embodied discourse refers to a form of Black female textual activism wherein race women assertively demand the inclusion of their bodies and, in particular, working class bodies and Black female bodies by placing them in the texts they write and speak. By pointing to all the ways Black women’s bodies emerge in formal and informal autobiographical accounts, archival materials, and advocacy work, this work disrupts the smooth function of the culture of dissemblance and the politics of respectability as the paradigmatic frames through which to engage Black women’s ideas and their politics.

Embodied Discourse: Revisiting Plato’s Stance on the Connection(s) between Rhetoric and Medicine

This essay examines several of Plato’s philosophical texts to show how in the process of trying to differentiate rhetoric and medicine—to prove that medicine is an art or science like philosophy, and that rhetoric, in comparison, is just a knack or skill—Plato indirectly and unwittingly reveals just how similar the two practices may be. As such, this essay seeks a fuller interpretation of Plato’s attitude toward rhetoric, supplementing the work of scholars who claim the only evidence Plato gives us about an ideal rhetoric is through its relationship to philosophy. This essay shows instead that Plato captures the potential of rhetoric as a true art precisely through its intricate relationship to medicine.

Communicology and human conduct: An essay dedicated to Max

This paper examines habits, and particularly habitus as the locus of semiotic constraints and artful practices comprising human conduct. The disciplinary contexts of communication in semiotics and semiotics in communication are contrasted. Winfried Nöth's recent take on C. S. Peirce and habits is interpreted from the perspective of semiotic phenomenology. Culture is argued to be the threshold of the human world, and habits are a key to understanding human conduct in that distinctive Umwelt. John Dewey's rendering of Peirce on habits is further extended with Pierre Bourdieu's theoretical construction of the habitus. Habitus accounts for the mediation of culture and person in the communication matrix. The argument is for a new disciplinary habit in communicology, the science of embodied discourse, which bridges semiotics and communication with focus on the experience of communication.