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DIFFERENT INFLECTIONSโ€“ INTERCULTURAL DANCE IN AUSTRALIA

ํ•œ๊ตญํ•™์ˆ ์งฟ’์—์„œ ์ œ๊ณตํ•˜๋Š” ๊ตญ๋‚ด ์ตœ๊ณ  ์ˆ˜์ค€์˜ ํ•™์ˆ  ๋ฐ์ดํ„ฐ๋ฒ ์ด์Šค๋ฅผ ํ†ตํ•ด ๋‹ค์–‘ํ•œ ๋…ผ๋ๅฉ๊ณผ ํ•™์ˆ ์ง€ ์ •๋ณด๋ฅผ ๋งŒ๋‚˜๋ณด์„ธ์š”.
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๊ธฐํƒ€ํŒŒ์ผ
์ตœ์ดˆ๋“ฑ๋ก์ผ 2025.04.15 ์ตœ์ข…์ ฟ’์ž‘์ผ 2008.12
22P ๋ฏธ๋้ฉ๋ณด๊ธฐ
DIFFERENT INFLECTIONSโ€“ INTERCULTURAL DANCE IN AUSTRALIA
  • ๋ฏธ๋้ฉ๋ณด๊ธฐ

    ์„œ์่ง์ •๋ต–

    ยท ๋ฐœํ–‰๊ธฐ๊ด€ : ๋Œ€ํ•œ๋ฌด์šฉํ•™ํšŒ
    ยท ์ˆ˜๋ก์ง€ ์ •๋ณด : ๋Œ€ํ•œ๋ฌด์šฉํ•™ํšŒ ๋…ผ๋ๅฉ์ง‘ / 57๊ถŒ / 57ํ˜ธ / 289 ~ 310ํŽ˜์ด์งฟ’
    ยท ์ €์ž๋ช… : Cheryl Stock

    ์ดˆ๋ก

    Australia has often been defined by its landscapeโ€“actual, romanticized, imaginedโ€“iconic images and experiences taken up by artists in a myriad of ways. And yet, apart from the 40,000 year old imprint of the Indigenous population, we are an immigrant people. This paper examines inter/intra cultural practices of four Australian dance companies and their directors, and how they inflect images of Australia in different ways. Each artist brings perspectives from their particular hybridized cultural and ethnic backgrounds as well as their formative dance experiences. In their practices, notions of landscape embrace physical, metaphorical and spiritual dimensions.
    ย Kai Tai Chan, who founded the One Extra Company in 1976, pioneered accessible and confronting intercultural dance theatre in Australia from the 1970s to the 1990s, challenging our notions of what it is to be Australian. A Chinese Malay who came to Australia to study architecture, heย  stayed to create a significant body of work in which different cultural frameworks became lenses through which to explore stories of ordinary lives and experiences, revealing complexities of the human condition and larger social-political issues.
    ย Whilst Kai Taiโ€™s formative influences included immersion in the cultural heritage of his country of origin, Stephen Page, an Indigenous Australian, was brought up in an urban environment with little exposure to Indigenous cultural traditions. It was through his dance training at NAISDA (National Aboriginal and Islander Skills Development) that he connected with his traditional and spiritual roots. These ongoing connections have been instrumental in his development of Bangarra Dance Theatre, founded in 1989, which has become a bridge between two worlds of Indigenous contemporaneity and traditional values-with the pivotal contribution of traditional performer and cultural consultant Djakapurra Munyarryun. A landmark work, Rites, a major collaboration between The Australian Ballet and Bangarra Dance Theatre, is a bold intercultural experiment between European and Indigenous cultures.
    ย Spiritual connections of a different nature feature strongly in the practice of another Chinese Malay Australian, Tony Yap. Here the landscape is an inner one influenced by a form of Malaysian trance dance known as the sen-siao (โ€œspirit cloudโ€) tradition. Yap has forged a unique space in the Australian dance and theatre scene, exploring a movement language informed by psycho-physical research, Asian shamanistic trance dance, Butoh, voice and visual design. Whilst primarily a solo performer, his practice includes collaborations with Asian diasporic as well as Anglo Australian cross-cultural visual and sound artists. His work is situated in a metaphysical rather than socio-political context.
    ย In contrast, the newest company to emerge on the intercultural Australian stage is Polytoxic, reflecting a Pacific rather than Asian inflection. Key members, Faโ€™alafi and Efeso Faโ€™anana (both of Samoan descent) and Leah Shelton (of Anglo-Saxon descent), aim to critique the exoticism and cultural kitsch that often accompanies representations of the Pacific islands, with a pastiche of street dance, cabaret and contemporary techniques, blended with traditional Polynesian vocabulary. A parallel aim is to provide audiences with insights into the traditions and history of Samoa from the perspective of the artists as contemporary Australians.
    ย This examination, spanning three decades of inter/intra cultural practices, reveals stylistic, generational and philosophical differences with a commonality of variously inflected notions of landscape, spirituality and identity.

    ์ฐธ๊ณ ์ž๋ฃŒ

    ยท ์—†์Œ
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    • ์ž๋ฃŒ์˜ ์ •๋ณด ๋ฐ ๋‚ด์šฉ์˜ ์ง„์‹ค์„ฑ์— ๋Œ€ํ•˜์—ฌ ํ•ดํ”ผ์บ ํผ์Šค๋Š” ๋ณด์ฆํ•˜์ง€ ์•Š์œผ๋ฉฐ, ํ•ด๋‹น ์ •๋ณด ๋ฐ ๊ฒŒ์‹œ๋ฌผ ์ €์ž‘๊ถŒ๊ณผ ๊ธฐํƒ€ ๋ฒ•์  ์ฑ…์ž„์€ ์ž๋ฃŒ ๋“ฑ๋ก์ž์—๊ฒŒ ์žˆ์Šต๋‹ˆ๋‹ค.
      ์ž๋ฃŒ ๋ฐ ๊ฒŒ์‹œ๋ฌผ ๋‚ด์šฉ์˜ ๋ถˆ๋ฒ•์  ์ด์šฉ, ๋ฌด๋‹จ ์ „์žฌโˆ™๋ฐฐํฌ๋Š” ๊ธˆ์ง€๋˜์–ด ์žˆ์Šต๋‹ˆ๋‹ค.
      ์ €์ž‘๊ถŒ์นจํ•ด, ๋ช…์˜ˆํ›ผ์† ๋“ฑ ๋ถ„์Ÿ ์š”์†Œ ๋ฐœ๊ฒฌ ์‹œ ๊ณ ๊ฐ๋น„๋ฐ”์นด์ง€๋…ธ Viva์˜ ์ €์ž‘๊ถŒ์นจํ•ด ์‹ ๊ณ ๋น„๋ฐ”์นด์ง€๋…ธ Viva๋ฅผ ์ด์šฉํ•ด ์ฃผ์‹œ๊ธฐ ๋ฐ”๋ž๋‹ˆ๋‹ค.
    • ํ•ดํ”ผ์บ ํผ์Šค๋Š” ๊ตฌ๋งค์ž์™ฟ’ ํŒ๋งค์ž ๋ชจ๋‘๊ฐ€ ๋งŒ์กฑํ•˜๋Š” ์„œ๋น„์Šค๊ฐ€ ๋˜๋„๋ก ๋…ธ๋ ฅํ•˜๊ณ  ์žˆ์œผ๋ฉฐ, ์•„๋ž˜์˜ 4๊ฐ€์ง€ ์ž๋ฃŒํ™˜๋ถˆ ์กฐ๊ฑด์„ ๊ผญ ํ™•์ธํ•ด์ฃผ์‹œ๊ธฐ ๋ฐ”๋ž๋‹ˆ๋‹ค.
      ํŒŒ์ผ์˜ค๋ฅ˜ ์ค‘๋ณต์ž๋ฃŒ ์ €์ž‘๊ถŒ ์—†์Œ ์„ค๋ช…๊ณผ ์‹ค์ œ ๋‚ด์šฉ ๋ถˆ์ผ์น˜
      ํŒŒ์ผ์˜ ๋‹ค์šด๋กœ๋“œ๊ฐ€ ์ œ๋Œ€๋กœ ๋˜์ง€ ์•Š๊ฑฐ๋‚˜ ํŒŒ์ผํ˜•์‹์— ๋งž๋Š” ํ”„๋กœ๊ทธ๋žจ์œผ๋กœ ์ •์ƒ ์ž‘๋™ํ•˜์ง€ ์•Š๋Š” ๊ฒฝ์šฐ ๋‹ค๋ฅธ ์ž๋ฃŒ์™ฟ’ 70% ์ด์ƒ ๋‚ด์šฉ์ด ์ผ์น˜ํ•˜๋Š” ๊ฒฝ์šฐ (์ค‘๋ณต์ž„์„ ํ™•์ธํ•  ์ˆ˜ ์žˆ๋Š” ๊ทผ๊ฑฐ ํ•„์š”ํ•จ) ์ธํ„ฐ๋„ท์˜ ๋‹ค๋ฅธ ์‚ฌ์ดํŠธ, ์—ฐ๊ตฌ๊ธฐ๊ด€, ํ•™๊ป“, ์„œ์  ๋“ฑ์˜ ์ž๋ฃŒ๋ฅผ ๋„์šฉํ•œ ๊ฒฝ์šฐ ์ž๋ฃŒ์˜ ์„ค๋ช…๊ณผ ์‹ค์ œ ์ž๋ฃŒ์˜ ๋‚ด์šฉ์ด ์ผ์น˜ํ•˜์ง€ ์•Š๋Š” ๊ฒฝ์šฐ

โ€œ๋Œ€ํ•œ๋ฌด์šฉํ•™ํšŒ ๋…ผ๋ๅฉ์ง‘โ€์˜ ๋‹ค๋ฅธ ๋…ผ๋ๅฉ๋„ ํ™•์ธํ•ด ๋ณด์„ธ์š”!

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์ด๋Ÿฐ ์ฃผ์ œ๋“ค์„ ์ž…๋ ฅํ•ด ๋ณด์„ธ์š”.
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- ํ•œ๊ตญ์ธ์˜ ๊ฐ€์น˜๊ด€ ์ค‘์—์„œ ์ •์‹ ์  ๊ฐ€์น˜๊ด€์„ ์ด๋ฃจ๋Š” ๊ฒƒ๋“ค์„ ๋ฌธํ™”์  ๋ฌธ๋ฒ•์œผ๋กœ ์ •๋ฆฌํ•˜๊ณ , ํ˜„๋Œ€ํ•œ๊ตญ์‚ฌํšŒ์—์„œ ์ผ์–ด๋‚˜๋Š” ์‚ฌ๊ฑด๊ณผ ์‚ฌ๊ณ ๋ฅผ ๋น„๊ตํ•˜์—ฌ ์ž์‹ ์˜ ์˜๊ฒฌ์œผ๋กœ ๊ธฐ์ˆ ํ•˜์„ธ์š”
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