DeMon / Curadores Feridos / AMtro

Trespassing of Boundaries and Unification of Differences Through Art

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Move with Thy Neighbour

I wrote the present paper based on another one written about 10 years ago for a master in Religious Studies. It dealt with movement in the inter-religious dialogue. After reading it again, I decided to write another version of the original paper without focusing so much on the religious aspect of a dialogue. While in the process though, I could not keep from recalling the many cases of religious, ethnic, gender and cultural-based violent attacks that, unfortunately, abound everywhere in the world since time immemorial. I could not forget the strengthening of far-right parties, the burgeoning of white supremacist groups, or the growing diffusion of hate-speeches. What about the killings of women just for being women; the persecution of indigenous peoples; the slaughter of LGBTQ+ people. Could I ignore them? Could I overlook the bullying of kids in many schools around the world as well as in the social media? Actually, for me they all are difference-motivated. So were the Christchurch mosque terror attacks in New Zealand that shocked me a lot. Alarmingly, humanity has not had enough of these and more is sure to come. Then I asked myself what I could do about this state of things, and here is my humble answer to this question

Embodying the Unity That Binds Us All Together

Man is alone before the incomprehensible: anguish, fear, attraction, mystery. The words are useless. Why call it names like God, Absolute, Nature, or Fortune? The necessary thing is to get in touch. What man seeks beyond comprehension is communication. Dance springs from this need of uttering the unutterable, of clearing the obscure, of being in relation with another. Maurice Béjart

Physical movement is the normal first effect of mental or emotional experience. John Martin

What Christ is saying always, what he never swerves from saying, what he says a thousand times and in a thousand different ways, but always with a central unity of belief, is this: “I am my father’s son, and you are my brothers.” And the unity that binds us all together, that makes this Earth a family, and all men brothers and so the sons of God, is love. Thomas Wolfe (THOMPSON, 1977)

Close Encounters of the Third Kind

Globalization brought us religious, social, and cultural encounters that one cannot avoid anymore. In Lieve Troch’s words, “To be able to engage in dialogues is the only way we can truly live in this reality…” (PIERIS, 2008, p. 12.)

Thanks to my basic training in The Art of Movement and a lifetime fascination for non-verbal communication, when I ruminate on the above I remember Maurice Bejárt’s excerpt quoted above.

It came from the choreographer’s experience during a holiday trip to a Mediterranean Island, when he had the opportunity to live the fishermen’s lives for some weeks. He points out: “when after the working day the men got together and started talking, they ended up quarrelling; however, when instead of talking they danced, they celebrated life without the need of words. At these moments, opposite to what happened in the former situation when incomprehension and heated debate took over, the keynotes were harmony and union”. (GARAUDY, 1973).

This experience suggests the importance of movement to the harmony and union among people. In addition, it also hints that motion may be even more effective to achieve them than the words themselves. I believe it is true because the interaction through movement enables a dialogue based on feelings and emotions rather than on rational arguments; therefore, such an exchange can go smoothly and fluidly.

I substantiate my statement by saying that there is nothing more natural than to follow the approach of ancient civilizations, as they never detach the verbal and rational from the non-verbal and inexpressible through words [ ]. (AMARAL, 2003; GUERRA, 2007).

Chatting, Not Bickering

We consider a dialogue not only any verbal conversation, but also any conceivable means through which a person can establish an equal relation with another. Thus, we believe that through non-verbal exchanges in movement-based workshops, one can develop abilities such as to truly look at, listen to, and physically, spatially, emotionally and spiritually relate to a person from a different background or with a diverse physicality thanks, mostly, to the momentary suppression of any logical argumentation movement allows. To root this approach, we link the integrative power of movement and non-verbal communication to Lieve Troch’s, Maurice Béjart’s and Rudolf Laban’s thoughts.

Troch is a feminist theologian based in the Netherlands that has taught in many countries, including Brazil. Béjart was a French choreographer, who created and directed one of the most important dance companies of the day, and Laban, a Hungarian architect, a dancer and a choreographer as well as a researcher of the human movement, was one of the pioneers of modern dance.

The Art of Movement

Created by the Hungarian researcher and artist Rudolph Laban (1879 – 1958), the Art of Movement was based in his method of movement analysis and practice called Effort/Shape. Laban’s compatriot Maria Duschenes, with whom I had the privilege to study, introduced both developments in Brazil during WWII.

E/S allows the description, recording, and analysis of the physical, spatial, and dynamic features of movement so that through their observation new possibilities of action can be suggested. This method has been used to coach athletes, business managers as well as to interpret politician’s and religious leaders’ non-verbal communicative styles and even to examine the behavioural patterns of animals such as planarian worms, dolphins, bears, and wolves.

The Art of Movement, the artistic and educational version of the E/S system can also be applied to a number of different situations. Could it also help what we understand by dialogue?

Inner organization

The Art of Movement offers ways to organize one’s body, feelings, emotions, and thoughts

by enabling the person to relate internal attitudes with external shapes of movement, by increasing their expressive movement vocabulary and eventually by giving them the ability to transform their actions into emotional symbols through ordered patterns and rhythms (MIRANDA, 1980, p. 12).

It also believes that

movement considered […] — at least in our civilization — as a servant of man and employed to achieve an extraneous practical purpose, was brought to light as an independent power creating states of mind frequently stronger than man’s will (LABAN, 1975, p., 6).

Words Versus Action; Movement Versus Quietness

Together with some Eastern and Western foundations of theatre such as the Noh theatre and the Commedia dell’arte, and with some contemporary development of theatre as well, the Art of Movement bases the actor’s craft on actions rather than on spoken words. It does so mainly by focusing on how a movement is performed since it gives their expressive qualities. As an example, just imagine the same movement being performed quickly or slowly. By exporting this concept to the ordinary world, it sees neither actors nor dancers nor ordinary people as very different from each other.

The Art of Movement, then, tries to capture the human purposes that are always expressed through actions whether they lay visible or not. Therefore, although the moving or acting body fuels contemporary dramaturgy, stillness and quietness (pause) are also embedded in it considering it believes pauses are crucial for one to catch one’s vital impulses.

We expand this idea a bit by saying that to do it, contemporary theatre and the Art of Movement require performers to get in close contact with their inner selves by emptying, quieting, and silencing their minds. Paradoxically, one of the ways of meeting this aim is by keeping the focus on the outer body. Eventually, one gets through, and those impulses show off by means of physical and expressive actions.

Metaphorically, we can say that these actions take place because the muscles “sing” a song that is a physical expression of the soul. By listening to this song, the actors reach the state of introspective quietness and reach their very souls, the utmost source of all physical actions.

Just like them, the ordinary people depart from the concrete and profane body to reach the spiritual, the transcendental and the sacred one. (JANÔ, 1986; MARTIN, 2007)

Non-Verbal Communication: A Transgression of Frontiers

In her article Exercises on wonderment: frontiers and transgression of frontiers (Exercícios em maravilhar-se: fronteiras e transgressões de fronteiras) the feminist theologian Lieve Troch (2007) writes about borderlands, empty territories, and no one’s land. She tells about the pleasure she felt every time she went to the beach in her childhood. At those occasions, she enjoyed “staying for hours in the shoreline where sea and sand meet” (idem, page 50). She says that this line never stops moving. Therefore, the frontier it designs is continuously being recreated. In this ever-going movement, both sea and land get a bit of each other.

In other words, movement can turn solid and isolationist boundaries between distinct bodies into fluid and flexible ones so that they can blend. For Troch, to walk along the waterline is the same as to find out “the empty space between two different places, or a third country, or to walk between two worlds” (ibid.). This place “has a different face than either land or water” (ibid.).

Dance: An Experimentation of Relationships

She further refers to ballroom dance and says that in this game of the sort “the partners meet in the act of playing with the space between them and with the rhythm of the music in “a balance that must be re-established over and over again” (idem, page 51). This ever-changing space is an intermediate territory where they experiment with their relationship. (ibid.). She continues: the dancers may have the impression that space itself moves as their moving bodies constantly transform it. Therefore, when dancing, they play with this intermediate territory, with their role as leader and follower, with their singularly, and with their co-operation.

This way, Troch talks about the existence of rigid frontiers that need to become flexible to enable the parts to define equal terms. A dialogue would do that as it supposes a meeting in an intermediate territory or in a third country that may not even physically exist. In that case, its creation depends on the will and predisposition of each party involved in the exchange of ideas, and in this territory it is mandatory to look at just as to listen to one another.

If a dialogue is a dance of the sort, and vice-versa, I believe that there is nothing better to promote it than dance itself, or rather, a movement centred practice able to turn rigidly traced lines, limits, and frontiers into flexible ones.


This approach

  • fosters one’s contact with one’s emotions, feelings and thoughts,
  • provides one with a tool to concretely organize them,
  • helps the development of individual and group identity,
  • enhances self-esteem, and
  • empowers voiceless persons.

Finally, by making positive use of one’s differences and abilities it

  • makes one aware of the advantages of any difference.

As all the interested parties wholly obtain the above, the Art of Movement enables a rich non-verbal dialogue.

Final Considerations

My experience with the power of movement was very different from that of Maurice Béjart’s. Over twenty years ago when a friend showed me a video from a company of Deaf American dancers, it became clear to me.

As a hearing person, I could note the respect for their partners’ body and movement in the way they moved together. I believe that it was because they knew movement enabled contact, organization, communication, and expression of something they could not express through words; it was, then, their way to get through to their audience, either Deaf or hearing.

Their lifelong experiences with movement allowed them to express and truly share something from deep within their souls that they could not express through words nor , to share it with anyone regardless of the language they spoke.

Thus, I believe that whenever emotion and feelings partake in the communication, I think they do not need — or should not need — be conveyed through any spoken language or words. In these cases, they pass from person to person, soul to soul, and everything that separates people ceases to be.

Would we need to become unable to communicate verbally to understand the power of non-verbal communication and movement? Are we like some hearing people that paradoxically are deaf to the voice of many of our brothers and sisters?

Then, instead of talking, thinking, and discussing dogmas, we should emulate the brilliant Mediterranean fishermen and dance. Maybe, by doing so, we could experiment the true union that we cannot experience from the top of our intellectual knowledge, and through dance and movement truly relate to the other and feel we are part of a whole. This way, perhaps we could say — not necessarily with words —, to whoever is beside us: the God in me greets the God in you. Namastê!



Ground Zero – 2018 Proofread

Some people see my book as an exercise of self-pity. To show this is not the case, I decided to ground the ideas it revolves around on a conceptual starting point, a ground zero as I put it. Therefore, the readers would do good to at least read through this essay to follow suit the saying: “haste makes waste”.

I graduated in dance from UNICAMP (University of Campinas) in 1990. Close to the end of the course, I was doing dishes when, suddenly, my left hand got inexplicably very weak; so much so that I could not hold a glass. I hurried to the doctor then. After hearing me out, he told me that I had an inflammatory muscular condition; so he prescribed me anti-inflammatory drugs.

Because of my dance training as well as my personal experience in other physical activities, I knew that this diagnosis was not right. Therefore, I did not take the medicine prescribed by him. However, almost a year later I went back to him as both the tip of my nose and my skin got numb or itched often. All he did was to ignore my complaint and scold me for not having obeyed his orders one year before.

As the frequency and intensity of these occurrences increased, I went to see another doctor. She told me that I had a neurological condition and that I had had partial convulsions that due to a pinched nerve streamed either from the central nervous system or from the peripheral one.

It made sense to me, but even so, all the symptoms I was having just started to seem right when I threw a party to celebrate my birthday. While I was buying some drinks, I talked to the bartender with the right hand over the counter while hiding the left one behind my back as it moved like a crawling spider. What had seemed funny and intriguing to me at first, became so frequent and intense along the party that I rudely left my friends in it and ended up celebrating my birthday alone in the hospital thinking about death rather than celebrating life.

I spent the night and almost the whole of the next day over there, and the doctors were certain now that I had a problem with the central nervous system. Therefore, they scanned my brain. With that, they discovered a strange body in it that would probably grow. Nevertheless, it was neither possible neither to make a precise diagnosis of what I had nor to define the severity of it. Even so, the renowned scholars of the Medical School at UNICAMP were quick to give me their “verdict”. I use this word because it better describes the fact rather than the word diagnosis, since that previously to any testing, those doctors were certain I must have an AIDS-related disease just because they inferred I was gay. Sticking to their judgment and leaving aside any ethical standards, they abandoned my case as they were certain of my imminent and inevitable death,. Fortunately, a medical student interned at UNICAMP hospital and that had seen me at the students’ house, arrived on the scene and decided to take charge of my case.

Following an open diagnosis as my tests results were not ready yet; she restated her lecture’s verdict by prescribing me drugs for a severe case of toxoplasmosis only found in patients with immune deficiencies. Nevertheless, instead of responding well to the treatment, I only got worse. However, the worst was when I hurried back to the hospital in a helpless panic because due to some strange sensations caused by the fit-controlling drugs, I thought death was just around the corner. To calm me down, she said AIDS was neither different nor more severe than any other disease [1]; In fact, she told me, it was as if I had a brain tumour impossible to be removed surgically. By saying this, she placed my case somewhere between AIDS and a lethal, non-removable form of brain cancer. Since the results of my tests had not come yet, I faintly hoped that my case was not so severe and that I had something else.

Fortunately, for the sake of my mental health, I left Campinas, the city where UNICAMP is based, and went back to São Paulo, my hometown, and where my family and the doctors we trusted lived. At first, they agreed with their colleagues, especially about cancer, but they also believed in other more promising and less severe possibilities. Still, all of them agreed that my case required surgery. After the operation they sent whatever they had removed from my brain to be analyzed, and only after that did they close a diagnosis. To my relief, my hope came true, and I had neither AIDS nor deadly cancer. Instead, I had “something else”.

“Something else” meant neurocysticercosis, a disease caused by flatworm eggs. Although it can be deadly and impossible to heal by surgical procedures, it was not my case. Nevertheless, a brain surgery may cause permanent disability to the patient. To minimize this risk, the doctors were very careful. They left me awake during part of the operation so that they could ask me questions and from my replies differentiate the brain tissues from the cyst.  However, even so,  the operation left me with a permanent motor after-effect that although a minor one, would change my life forever.

I was relieved and grateful for being alive. However, I would blame that medical student from Campinas for that perhaps unnecessary and life-changing fright. Later on, though, I came to think: what if I had AIDS? And concluded: undoubtedly, she would have taken care of me and held my hand when my time on earth finally ended. Actually, I should have blamed her lectures instead as rather than abandoning me alone, they abandoned her as well. After all, they had let that young and unseasoned medical student solve a serious problem all by herself. Besides disgusting doctors, they had been lousy teachers as well.

Within her possibilities, she had been perfect. As a possible terminal patient, all I expect was to get attention from people that really cared for me rather than to be miraculously cured. Because of this painful process, I came to see death as universal and inevitable, as a natural fact, so that neither doctors nor patients can be untouched by it.

Sometimes I still get mad at it all and call the King of kings and Lord of lords, the Sod of sods and Divine S.O.B. However, thanks to it, I have thought about things we must let go. After all, what is life but a succession of symbolic labours and losses between real ones? If part of me died in that operation theatre, another one, unknown even to me, was born in that very same place.

[1] In 1992 there were not the drug cocktails that turn AIDS into a chronic condition.

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Rehearses of Sleep Tight Frankenstein/Ensaios de Dorme, Dorme, Frankenstein

Meus trabalhos mostram que eu nunca me interessei por um estilo único de dança a ponto de me especializar nele. Sempre pensei no movimento como um todo: nos esportes, no trabalho, nas ações diárias, no teatro, nas expressões faciais e na postura do corpo humano. Agora também penso nas artes marciais. Aí estão dois exemplos.