“Space Harmony” – A Misnomer?

Rudolf Laban liked to coin new words to designate the movement theories he was developing. During the very fertile period of his career in Germany (1919-1929) he coined two words: “Choreutics” —dealing with the spatial forms of movement, and “Eukinetics” —dealing with qualities of kinetic energy.

Laban spent the final two decades of his career in England (1938-1958). During this period he Anglicized his movement terminology. His Eukinetic theories were presented under the term “Effort,” and Choreutics became known in Laban training programs as “Space Harmony.”

Illustration of woman meditating, symbol flower of life

Close examination of Laban’s posthumously published masterpiece, Choreutics, suggests that “Space Harmony” is a misnomer. As presented in this work, “Choreutics” does not deal only with space. It also addresses the body, effort, and shape.

Indeed, only four of the twelve chapters concentrate on spatial form. Three chapters address the body, four chapters discuss effort, and one chapter introduces notions of shape.

When carefully examined, it is clear that Choreutics is a description of movement harmony, not “Space Harmony.” Laban states this clearly in the Preface, where he defines “choreutics” as “the practical study of the various forms of (more or less) harmonized movement.”

In “Decoding Laban’s Choreutics,” the Tetra seminar beginning in March, I take participants on a guided journey through this mysterious book. This journey of discovery can be done without leaving the house, but not without leaving one’s arm chair.

Find out more…

 

Movement Is the Life of Space

Young beautiful dancer jumping into blue powder cloud

The quotation above has always been one of my favorites from Laban’s masterwork, Choreutics. I like Laban’s assertion because it encourages us to think about space in a different way.

Dead space does not exist,” Laban continues, “for there is neither space without movement nor movement without space.” It’s a little hard to wrap one’s head around this. We are accustomed to thinking of space as a gap between objects that are stable, real, and palpable. Space, on the other hand, is empty and void. It cannot be touched, and consequently lacks discernible qualities. And yet philosophers from Pythagoras to Henri Bergson have characterized space much differently.

For example, in his lectures on Pythagoras, Manly Hall notes that objects are known by the space between them rather than by their own nature. This is because space implies motion. No one knows what a cat or a dog is, until they begin to move. Through movement in space, says Hall, “each thing writes a name for itself by what it does.”

Similarly, Henri Bergson contends that space is not a fixed, homogeneous ground onto which movement is posited, “rather it is real motion that deposits space beneath itself.”

Laban also argues for an interdependent relationship between space and movement. He notes that the concept of space as a locality in which movement takes place can be helpful.

“However, we must not look at the locality simply as an empty room, separated from movement, nor at movement as an occasional happening only, for movement is a continuous flux within the locality itself…. Space is a hidden feature of movement and movement is a visible aspect of space.”

Looking Back, Looking Forward

The wintery month of January is named after the Roman god Janus.  Janus had two faces, one that looked back and one that looked forward.  Similarly, this time of year invites introspection – reflection on things past and anticipation of things yet to be.  In honor of Janus, I look back and forward.

Movement study is not recognized as a discipline in its own right.  But someday it will be, thanks to the vision of remarkable people whose work and teachings have laid a foundation for the study of human movement.  One of these is Juana de Laban.

I met the formidable Dr. de Laban in 1972, when I transferred as an undergraduate to Southern Methodist University.  Dr. de Laban ran the graduate dance program and taught the undergraduate courses in dance history.  I had just encountered the work of Rudolf Laban at a dance festival the previous summer.  So, plucking up my courage, I approached Dr. de Laban after the first class and inquired if she were related to Rudolf Laban.  “I am his daughter,” she replied with great dignity.

Dr. de Laban was imposing, but not unapproachable.  By gradual increments we became friends.  She listened tolerantly to my wild ideas, hopes, and aspirations.  More importantly, she helped me and all her students see beyond our narrow notions of dance.

For example, in one of the first dance history classes, she showed films of trance dance.  I remember particularly the Holy Ghost people in the Appalachians, who pass into trance and handle rattlesnakes, as well as a Greek ritual that involved walking across hot coals.  These examples awakened me to the potential power of movement.

On another occasion, Dr. de Laban persuaded several graduate students to put together an informal concert of ethnic dance.  Philippine and Japanese dances were performed, along with an Australian aboriginal dance in which I participated.  This opened a window on the world beyond the departmental offerings, which were limited to Graham technique, ballet, and jazz.

Finally, Dr. de Laban demanded that her undergraduate history students be scholars as well as dancers.  Term paper topics were not to be chosen lightly, but vetted in conference with her in a shadowy, book-lined office.   Few of us undergraduates appreciated her stature as a dance and theatre scholar, for she led by quiet example. At the time, I certainly did not aspire to be a scholar.  But I see now that the term papers I wrote for Dr. de Laban planted a seed.  Retrospectively, I honor her.

Keeping Together in Time

Moving rhythmically, in sync with others, is a peculiar human pleasure.   “Muscular bonding” is the term William McNeill has coined to describe “the euphoric fellow feeling that prolonged and rhythmic muscular movement arouses among participants.”

McNeill, a military historian, became interested in muscular bonding as he reflected on his own Army experiences of prolonged marching in close order drill.  He recalled that “moving briskly and keeping in time was enough to make us feel good about ourselves, satisfied to be moving together, and vaguely pleased with the world at large.”  He concluded that keeping together in time by marching, dancing, singing, or chanting rhythmically provides a basis for group cohesion, one that has been of great evolutionary value — for rigorous selection favors groups that are in synch with one another.

Anthropologist Edward Hall concurs, noting  “it can now be said with assurance that individuals are dominated in their behavior by complex hierarchies of interlocking rhythms.”  Hall undertook a program of interethnic research in northern New Mexico, where three cultures (Native American, Spanish American, and Anglo-American) intermingle.  He filmed various interactions and used frame-by-frame technology to analyze the films.  “Unfolding before my eyes was a perpetual ballet,” he recalls.  “Each culture was choreographed in its own way, with its own beat, tempo, and rhythm.”

Synchrony has also been discovered at the individual level by nonverbal researcher William Condon.  Through painstaking frame-by-frame analysis of filmed conversations, Condon discovered a “oneness and unity between speech and bodily motion in normal behavior, ” a phenomenon he called self synchrony. Moreover, Condon found that when people converse, there is not only self synchrony but also interpersonal synchrony.  Entrainment is the term he coined for the process that occurs when two or more people become engaged in each other’s rhythms, meshing like gears in Swiss watch.

Whether at the macro-level of muscular bonding or the micro-level of subtle entertainment, euphoric group feeling and interpersonal rapport depend upon these subtle rhythms of keeping together in time.

Dancing through Time

Dance is often viewed as a form of self-expression.  But everyone expresses themselves through their bodily movements.  These quotidian expressions differ from dance in an important way however, for everyday expressive actions are spontaneous, un-rehearsed, un-premediated and largely unguarded.

Dance movements, on the other hand, are carefully chosen, rehearsed, and controlled.  One of the attractions of dance training is not only enhanced freedom of bodily expression, but also increased control.  Yes, dancers are control freaks.  But they are also optimists.  Dance offers the possibility to construct a new self – one that is leaner, stronger, more capable, more sexy — in short, more of whatever attribute a particular style of dance may emphasize.

As an aging person who has danced, I continue to exercise, in part out of a sense of duty.  But beyond mere physical maintenance, my moving and dancing is meant to lead to a renaissance, to a newer and better me.  Paradoxically, while I am concentrating on my physical actions in the present moment, I am simultaneously connected to the past.  I have practiced these movements many times and their repetition triggers a certain nostalgia for the person I once was.

Sentient moving creates an alchemy of time, in which the present action is projected towards a hopeful future and at the same time embedded in a remembered way of being in the world.  When I move I am, I invent, and I recollect.  When I dance, I transcend the limits of past, present, and future.

On Space and Time

Dance is an art that exists in both space and time.  In 2016, MoveScape Center will be offering a series of workshops about space, focusing on Rudolf Laban’s Choreutic theories.  As 2015 draws to an end, however, I want to focus on time.

Space is multi-dimensional. Time, on the other hand, is uni-directional.  It flows in one irreversible direction — from past to present to future.

In reality, we exist only in the present moment.  The past is gone; the future may never come.  Yet, paradoxically, we carry the past in our bodies and minds as we simultaneously project ourselves into an anticipated future.

We have no sensory mechanism for perceiving time.  And yet we are aware of time as a phenomenon closely related to movement.  On some uncanny occasions, time appears to stand still.  But mostly time seems to move like a dancer – sometimes quickly, sometimes slowly.

“Dance exists at a perpetual vanishing point,” observed Marcia Siegel.  “At the moment of its creation it is gone.”  And yet, as Rudolf Laban wrote, “Each bodily movement is embedded in a chain of infinite happenings from which we distinguish only the immediate preceding steps and, occasionally, those which immediately follow.”  In every bodily action, “both infinity and eternity are hidden.”

Body Usage – The Japanese Bow

MS2I have long been fascinated with the ritual of bowing in Japan.  Clerks in a hotel bow when you enter the lobby.   They bow when you finish checking in.  Conductors bow when entering a train car.  They bow again when exiting.  Groups of friends, particularly if they are older, with bow deeply when parting.

I can’t pretend to grasp the ins and outs of the etiquette of bowing.  But bowing seems to serve as a boundary marker, delineating the beginning and ending of many social interactions.  It is a sign of acknowledgement and a sign of respect.

Because I feel inept and somewhat embarrassed about trying to bow, I made a point on this trip to analyze the bow.  It wasn’t easy.  Bows seem to occur unexpectedly and they are often rapidly performed.  Sometimes I caught myself imitating what I saw (when I had no reason for bowing).  In any case, here is my rough analysis.

Arms at the side, cast the eyes down, hinge at the hips and tilt forward, softening slightly through the chest and tipping the head.  All these actions should be performed almost simultaneously, returning immediately to an erect posture.

On this trip I also noticed what I call the “modified bow.”  This is basically a head nod with a little bit of chest involvement.  It is used to acknowledge someone (say, on entering a shop) or to express thanks at the end of a transaction or interaction.

The modified bow has many uses.  For example, our daughter became exasperated when my husband raised his hand to thank a waiting driver as we used the pedestrian crossing.  “They won’t know what that means,” she scolded.  “You should have nodded.”

Personal Space in Japan

MS9It is helpful to have a malleable kinesphere in Japan, because one often finds oneself in a crowd.  For example, I have made a close and practical study of how to weave through a crowd while dragging a suitcase.  Shape flow growing and shrinking is of little use (the suitcase, after all, has a fixed shape).  Instead, one needs to watch for openings and slip through in a timely manner, or detect a stream flowing in your direction and go with the flow.

I’m a child of the American West.  I prefer wide-open and under-populated spaces.  But if I ever have to live in a densely populated place, I will choose Japan.   This is because Japan is a civil society in which consideration for others still matters.  We seldom experienced or witnessed pushing or collisions in the many crowded places we visited.  We saw only one public argument.  In contrast, we frequently  saw young people give up seats on trains and buses to the elderly and women with children.

We couldn’t get reserved seats on a train for Kariuzawa (a resort outside of Tokyo) because it was a holiday weekend.  Consequently, we had to wait in a long line on the platform to get into a car with unreserved seats.   The line was so dense I was sure we would never manage to get onto the train.  But we did.  All the seats were taken, but my husband and daughter clambered into a niche by the restrooms with their suitcases, while I was jammed into the aisle of the car, near the door.  Unbelievably, even more people got on the train at the next stop.   We all stood cheek to jowl for the next 90 minutes.  But it was quiet.  There were no complaints.  A few seated passengers even managed to squeeze through those of us standing in the aisle to go to the restroom and back to their seats again.

And so it went everywhere.    People crowded onto buses and trains until they were quite packed.  But everyone remained stoic and patient.   I sometimes experienced a moment of silent panic, facing an oncoming mob when crossing the street.  But I always got across, and no one ran into me.

Our daughter thinks the Japanese are magic.  They can tolerate damp cold in the winter, they don’t sweat in the humid summer, and Japanese women can ride bikes in high heels.  But above all, they remain polite, even when jammed together.

Space in Japan – Small Is Beautiful

iStock_000004300917_LargeGeneral space is a commodity not to be wasted in Japan.  Heavily forested mountains cover most of the archipelago of islands.  Flatland suitable for habitation and cultivation is precious.  Wherever we have traveled in Japan, small rice fields, gardens, and orchards are sandwiched between a jumble of residential, commercial, and industrial buildings.

Personal space must also be used economically.  Each time my husband and I checked into a new hotel, we had a moment of consternation – the room was so small!   Often there was no chest of drawers  — suitcases had to be opened on the bed and then stowed away.   Sometimes there was no closet – only a rail and some hangers on the wall.

Yet, clever design and consideration of human needs made these rooms habitable.  There was always a small refrigerator, a pot for heating water, a hair dryer, clean bathrobes and slippers, a TV and free wifi.  The bathroom, though tiny, always had a shower/tub combo; toothbrushes and small tubes of toothpaste; shampoo, conditioner, and body wash; and an automated toilet (Japanese toilets deserve a blog of their own!). There were towel racks and hooks for hanging things, a retractable clothesline over the tub, and an infinitesimal waste basket capable of holding perhaps three used Kleenex.

The first time my husband and I went to Japan twenty-five years ago, our son was 18 months old.  We made quite a spectacle of ourselves, for we traveled with a portable crib, a large suitcase of clothes and diapers for our son, small suitcases for ourselves, and the baby in a backpack.  In contrast, all the Japanese traveled with a compact suitcase smaller than a carryon bag.

Now you know why!

Effort in Japan – Play Hard

MS4 The Japanese also play hard, and some of the biggest, most labor-intensive parties take place in the street during traditional festivals.  The fall festival in the city of  Takayama, where our daughter teaches English, is one of the most spectacular.

Takayama’s festival is famous for its yatai, some of which are 300 years old.  Yatai are elaborately carved and richly decorated three story wooden wagons.  People ride in the wagons, and many have small groups of children on board, playing traditional Japanese flutes and drums.

Unlike our floats, yatai are not mechanized.  They don’t have steering wheels.   Instead they are pulled through the streets by elaborately costumed teams.  This is where the effort comes in, for yatai weigh several tons and they are not easy to steer or to turn.

The two-day fall festival in Takayama involves 11 yatai. On the opening morning, the yatai are parked on display near the festival’s home Shinto shrine.  In the early afternoon, a small cohort are paraded through the street for several hours.  Then in the evening, all 11, decorated from top to bottom with lighted lanterns, are pulled through the town.

To do so, the members of their teams have different jobs.  Some march in front, pulling the yatai with thick ropes.  Other crew members hover near the front of the wagon, serving as human brakes when needed.  Still other team members march behind.  At least one or two fellows use thick wooden posts to steer the wagon from the front and back and correct its course as it moves down the street.

MS5

The yatai pause when they come to a corner.  In order to make the sharp turn, the yatai must be tilted and oblique wheels lowered. Then the team grabs onto the float and, pushing altogether, rotates it 90 degrees. The spare wheels are retracted, and the float is set back on regular wheels.  Then the arduous pulling, braking, and steering resumes.

Those who ride on the yatai can also have challenging jobs, for some wagons are so tall that they will not pass under the electric wires that hang over the street.  We watched one grey-haired gentleman climb up on the third story roof with long stick to lift the wire so that the elaborate golden phoenixes adorning the roof did not catch on the wires.

Clearly, it requires a lot of effort to have fun in Japan!