Camille Buttingsrud

As part of their professional practice, dancers allow their affectivity to enhance their kinesthetic work. Their intentional and disciplined use of personal, emotional resources ensures both creativity, interpretation, absorption, and connections in ways that extend beyond the traditional phenomenological understanding of affectivity as pre-reflectively based. The affective regulations dancers employ can be seen as an “artistic epoché,” and their layered performance awareness corresponds with Edmund Husserl’s descriptions of “image-consciousness.” Through qualitative interviews with three professional dancers, phenomenological theory, and additional supportive literature, this article shows how affectivity can be experienced through high-order levels of Leib, constituting states of “bodily reflective” consciousness. The dancers’ primary goal in these efforts is to foster meaningful and artistic communication with their audience.

In the 2023 intergenerational dance project Superpower Ensemble, the participants were chosen for their individual qualities to form a greater ‘we’ as a group. The children added spontaneity and playfulness, whereas the adult artists inspired the children with their artistic practice, professionalism, and direction. In this article, we aim to describe the subtle processes a choreographer initiates to achieve the intended aesthetic and ethical results. Our case story is Superpower Ensemble, and the theme investigated through the case story is ‘we-ness’. By describing these processes and this theme, we seek to demonstrate some of the manifold forms of knowledge possessed by dancers, choreographers, and artists. Their practically gained expertise in being, being together, and being in the world has the potential to reach far beyond the artistic realm. Their findings align with academic insights into metaphysical, philosophical realms. To show the latter, we outline certain theoretical and philosophical discoveries that reinforce the findings unearthed and explored through the bodily–affective dance work in Superpower Ensemble.

Dancers and dance philosophers report on experiences of a certain form of sense making and bodily thinking through the dancing body. Yet, discussions on expertise and consciousness are often framed within canonical philosophical world-views that make it difficult to fully recognize, verbalize, and value the full variety of embodied and affective facets of subjectivity. Using qualitative interviews with five professional dancers and choreographers, I make an attempt to disclose the characteristics of what I consider to be a largely overseen state of consciousness: embodied reflection. Dancers are familiar with this attentive bodily presence, which constitutes their work mode and heightens their abilities as experts. Detailed descriptions of their daily work at the theatre help us grasp the qualities and understand the enigmas of the absorbed state of bodily thinking. Husserl’s theories on reflection and Merleau-Ponty’s work on motoricity support our understanding of the structures behind embodied reflection. I believe it is a common human resource, and that whether we are experts or not, we all have the ability to reflect non-conceptually through bodily and/or affective activity.

Philosophers investigating the experiences of the dancing subject (Sheets-Johnstone 1980, 2009, 2011, 2012; Parviainen 1998; Legrand 2007, 2013; Legrand & Ravn 2009; Montero 2013; Foultier & Roos 2013) unearth vast variations of embodied consciousness and cognition in performing body experts. The traditional phenomenological literature provides us with descriptions and definitions of reflective self-consciousness as well as of pre-reflective bodily absorption, but when it comes to the states of self-consciousness dance philosophers refer to as thinking in movement and a form of reflective consciousness at a bodily level – as well as to dancers’ re- ported experiences of being in a trance and yet hyper-aware – we are challenged in terms of terminology and precise descriptions. After empirical research on dancers’ experiences and studies of the above-mentioned philosophies of dance, aligning this material with Husserl, Zahavi and other phenomenologists’ descriptions of reflection and embodied self-consciousness, I find it plausible to acknowledge the existence of a third form of self- consciousness: embodied reflection, a reflective process experienced through and with the embodied and/or emotional self. In this article I aspire to capture the characteristics of this transcendence of the bodily self.