When Sarah Bergh and Sandra Chatterjee asked me to write some thoughts about Dance, Body and Protest, one of the first thing, that I remembered was one of my dance productions called Permanent Prints (1999), premiered at Kampnagel Hamburg. This production was a triptych, constituted of three different choreographic works, one of those pieces, we called it Duett, casted by myself and Cristina Moura. While the audience rushed into the theater space we would be on stage, sitting at a chair, looking at the audience, with an empty look, the set-design was a self-written banner hanging above our heads, on which we could read the statement „We won’t move“. My main concern was to bring up themes for reflection such as multicultural identities (today I would have used the terminology ‚body of cultures‘), gender, racism, sexism, and social political conflicts. Dancer and choreographer Angela Guerreiro has never performed unclothed in her solos or pieces; instead, she has addressed multicultural identity and gender issues, racism, sexism and (social) political conflicts in her work.
Nurturing faith and congregating the faithful into groups of followers, all sorts of leaders emerged in the Sertão, often transmuting themselves in the process: from counselors to preachers, from priests to messiahs, from blessed to saints, all combinations were possible. When congregations took on contestations in political dimensions, they quickly came to be seen as a threat to the established order. For the authorities and representatives of official Catholicism, the religious leader then became an impostor, revolutionary, or bandit. The police or the army oversaw reducing the rebels - leader, and followers.
In Portugal we have no racial-ethnic categorization legally approved. That means we are not legally able to identify social inequalities in terms of race. This is an important warning of how Portuguese society works and how this social silence from politics informs us that they are not interested in identifying this problem. But we can do this visually. Just look who are the people that are leading art institutions and curatorship to understand this gap. I created a blog - an informal exercise - where I put some information about this gap.
The questions raised by Ana Bigotte, on the contrary, are not formulated in the strict disciplinary framework of art history, but from the porous and open framework of theory and cultural studies, taking as fundamental references the work of authors such as Luís Trindade or Boaventura de Sousa Santos, whose object goes beyond the specific sphere of the artistic to approach culture as a social process with multiple branches. It does so by following the path opened by André Lepecki, who formulated interesting hypotheses about the construction of the Portuguese social "body" from the study of dance and performance. This is another distinctive specificity of the Portuguese case that contrasts with that of the neighboring country: the focus on the arts of the body and the so-called "living arts", such as theater, dance, and music.
When Sarah Bergh and Sandra Chatterjee asked me to write some thoughts about Dance, Body and Protest, one of the first thing, that I remembered was one of my dance productions called Permanent Prints (1999), premiered at Kampnagel Hamburg. This production was a triptych, constituted of three different choreographic works, one of those pieces, we called it Duett, casted by myself and Cristina Moura. While the audience rushed into the theater space we would be on stage, sitting at a chair, looking at the audience, with an empty look, the set-design was a self-written banner hanging above our heads, on which we could read the statement „We won’t move“. My main concern was to bring up themes for reflection such as multicultural identities (today I would have used the terminology ‚body of cultures‘), gender, racism, sexism, and social political conflicts. Dancer and choreographer Angela Guerreiro has never performed unclothed in her solos or pieces; instead, she has addressed multicultural identity and gender issues, racism, sexism and (social) political conflicts in her work. 
Nurturing faith and congregating the faithful into groups of followers, all sorts of leaders emerged in the Sertão, often transmuting themselves in the process: from counselors to preachers, from priests to messiahs, from blessed to saints, all combinations were possible. When congregations took on contestations in political dimensions, they quickly came to be seen as a threat to the established order. For the authorities and representatives of official Catholicism, the religious leader then became an impostor, revolutionary, or bandit. The police or the army oversaw reducing the rebels - leader, and followers. 
In Portugal we have no racial-ethnic categorization legally approved. That means we are not legally able to identify social inequalities in terms of race. This is an important warning of how Portuguese society works and how this social silence from politics informs us that they are not interested in identifying this problem. But we can do this visually. Just look who are the people that are leading art institutions and curatorship to understand this gap. I created a blog - an informal exercise - where I put some information about this gap. 
The questions raised by Ana Bigotte, on the contrary, are not formulated in the strict disciplinary framework of art history, but from the porous and open framework of theory and cultural studies, taking as fundamental references the work of authors such as Luís Trindade or Boaventura de Sousa Santos, whose object goes beyond the specific sphere of the artistic to approach culture as a social process with multiple branches. It does so by following the path opened by André Lepecki, who formulated interesting hypotheses about the construction of the Portuguese social "body" from the study of dance and performance. This is another distinctive specificity of the Portuguese case that contrasts with that of the neighboring country: the focus on the arts of the body and the so-called "living arts", such as theater, dance, and music. 
