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Eulogy of Fragility: uprisings, polyphony and dialogue.

In dancing, my exterior, visible only to others and existing only for others, coalesces with my inner, self-feeling, organic activity. In dancing, everything inward in me strives to come to the outside, strives to coincide with my exterior. In dancing, I become “bodied” in being to the highest degree; I come to participate in the being of others.

Mikhail Bakhtin

Human weakness interests me as a counterpart to the external expansion of the person, to aggressive behavior in front of other people and in front of the world, to the desire to subject others to their own intentions, in order to assert themselves

Andrei Tarkovski

Just as Bakhtin thought about Dostoevsky when reflecting on ethics, aesthetics, interiority, etc., in Buenos Aires, Argentina, in 2017, Bernardo and Mariano Nante, father and son, reflect on the “Elogio de la fragilidad.” (“Eulogy of Fragility”) in the prologue of Tarkovski, Narraciones para cine. Guiones literarios. (Mardulce, 2017)

Regarding Tarkovski’s movies characters they point out that “saints” who can perform great works have difficulties in adapting to reality, or that the Platonic wise men leaving the caves are disoriented and distracted. They say that in this battle for adaptation and for survival, the weak man seeks his own weapons that, from the outside, are perceived as useless or even harmless.

In that sense we can say that we all have something of a saint, the student who learns, the teacher who teaches, the “suffering person” who consults, the therapist who intervenes, etc; all people have access to a human source of the deep order, but socially we sometimes believe that we must strengthen ourselves winning battles or arguments against one another to survive human crisis in a world of sales and market strategies. Going to the extremes from “sanctity” to sales, we have dancing, which makes forms of power more flexible, making us more human. In the struggle of everyday life, the being affirms itself, not in subjection, but in collaboration and necessity, in movement, encounter and responsiveness.

We can ask ourselves what is the relationship between fragility and dialogue, and this is to a large extent the invitation of the conference, to think together creative forms of relationships between dialogue and polyphony, openness to the other, and everyday life, images sometimes classic and consecrated, also conflicting and archetypal of saints, doctors, patients, writers, open forms to the susceptibility of the new and the human as well as the difficult. The Conference is an invitation to dialogue about ways in which these experiences are productive and generate new bonds, friendly, ecological sociability, fair in the order of genders and progressive in the transformation of society, opening voices and circulation of content in social and heterogeneous groups, in the multiplicity of our contemporary, inherited and future relationships, in which we can organize ourselves.

 

Focus: The experience of Fragility

The focus of the conference will be the experience of fragility, surviving and its polyphony in contexts such as: facing family, community or organizational crisis, psychotic experiences, the experience of war, migrations and sociopolitical transformation.

This is a very important opportunity to trace advances between frontiers of thought and the migration of experience and knowledge, and draw on the wisdom and creativity of Dialogue towards the production of new voices in a world that is permanently changing.

The main experience of dialogical practices in the artistic, clinical, educational, social and political fields will be presented, and extended to other fields, institutions and organizations. Particular attention will be paid to the processes of aesthetic construction of resources.

As it was said in the first Conference on Dialogical Practices: “This is an invitation to concentrate on already existing but unnoticed resources in people’s current relationships and human connections. We want to work from within relationships with people, to share with them, ‘there’, ‘in the moment’, the complexity, contingency and simplicity of their lives. We do not want to control people, to solve their problems for them, or simply to alleviate their symptoms. We want to place ourselves WITHIN the communication with consultants/clients/others, to share ideas and feelings with them, to be present to them.

In taking this ‘in the moment’ attitude, when we do not know where to go next, we take the open-ended path of the unknown which is a space of relational responsiveness in which everyone’s voice can be heard, and in which previously unavailable resources in and between people can emerge.”