{"id":413,"date":"2013-07-31T15:50:23","date_gmt":"2013-07-31T15:50:23","guid":{"rendered":"http:\/\/rescen.net\/blog5\/?p=413"},"modified":"2013-07-31T15:50:23","modified_gmt":"2013-07-31T15:50:23","slug":"soft-bodies-soft-power","status":"publish","type":"post","link":"https:\/\/rescen.net\/blog5\/2013\/07\/soft-bodies-soft-power\/","title":{"rendered":"Soft Bodies, Soft Power"},"content":{"rendered":"<p>Much of&nbsp;our blogging to&nbsp;date has focused on&nbsp;the&nbsp;&#8216;up close&#8217; material of&nbsp;the&nbsp;project, in&nbsp;ethnographic or&nbsp;phenomenological terms, examining specificities of&nbsp;language as&nbsp;it is spoken in&nbsp;rehearsal room, or&nbsp;as&nbsp;it might get to&nbsp;grips with the&nbsp;immediate realities of&nbsp;activities there. One of&nbsp;the&nbsp;project&#8217;s propositions however, is that intercultural work doesn&#8217;t simply arrive, occur and&nbsp;rest in&nbsp;studios and&nbsp;on&nbsp;stages, but that it passes in&nbsp;and&nbsp;out of&nbsp;them in&nbsp;flows of&nbsp;varying complexity in&nbsp;which the&nbsp;influence for&nbsp;impact of&nbsp;the&nbsp;work itself on&nbsp;others may occur at&nbsp;several removes of&nbsp;time and&nbsp;space from these originals. There are ways in&nbsp;which each or&nbsp;all of&nbsp;the&nbsp;ArtsCross participants can be said to&nbsp;represent the&nbsp;interests of&nbsp;their culture, nation, institution or&nbsp;constituency (e.g. &#8216;dancers&#8217; or&nbsp;&#8216;academics&#8217;). We can all probably be said, in&nbsp;some degree, to&nbsp;be trying not only represent those interests to&nbsp;others, but also to&nbsp;enact them in&nbsp;ways that make them meaningful for&nbsp;others&nbsp;&#8212; explaining, moving, exchanging and&nbsp;so on. Whether or&nbsp;not any of&nbsp;us are actively choosing such a&nbsp;role however, I&nbsp;would also suggest that we are all being moved by&nbsp;currents of&nbsp;a&nbsp;<nobr>so-called<\/nobr> &#8216;soft power&#8217;, that moves between individual bodies and&nbsp;larger political ones and&nbsp;also carries and&nbsp;continues the&nbsp;effects of&nbsp;their gestures beyond their immediate reach. Again, it&#8217;s a&nbsp;proposition of&nbsp;the&nbsp;project that there is more than metaphor at&nbsp;stake in&nbsp;such suggestions, and&nbsp;that events in&nbsp;The&nbsp;Place&#8217;s rehearsal studios and&nbsp;theatre bear witness to, and&nbsp;are caught up within this extended movement of&nbsp;power.<\/p>\n<p>Earlier this year, the&nbsp;British Council and&nbsp;the&nbsp;policy think tank Demos published &#8216;Influence and&nbsp;Attraction&#8217;, a&nbsp;report on&nbsp;culture and&nbsp;&#8216;soft power&#8217; (1). This document is worth bearing in&nbsp;mind in&nbsp;relation to&nbsp;the&nbsp;ArtsCross project, and&nbsp;not only because of&nbsp;the&nbsp;cultural relations effected by&nbsp;bringing together such a&nbsp;range of&nbsp;actors from different cities and&nbsp;backgrounds. The&nbsp;report tries to&nbsp;trace some of&nbsp;the&nbsp;ways in&nbsp;which cultural activities bear upon the&nbsp;societies that participate them, and&nbsp;outlines eight &#8216;forces&#8217; that shape cultural relations. It&#8217;s ironic of&nbsp;course, that at&nbsp;a&nbsp;time when the&nbsp;arts are consistently undermined domestically in&nbsp;politics and&nbsp;the&nbsp;media as&nbsp;fripperies, internationally, Britain is trying to&nbsp;take ever more advantage of&nbsp;the&nbsp;presumed strengths of&nbsp;its &#8216;cultural industries&#8217; and&nbsp;of&nbsp;their value as&nbsp;drivers of&nbsp;the&nbsp;&#8216;creative economy&#8217;. In&nbsp;the&nbsp;report&#8217;s foreword, the&nbsp;Foreign Secretary William Hague suggests that &#8216;There is nothing to&nbsp;be feared, and&nbsp;much to&nbsp;be gained from the&nbsp;growing diversity in&nbsp;international centres of&nbsp;culture around the&nbsp;world. This opens up new opportunities for&nbsp;Britain and&nbsp;the&nbsp;British people&#8230;We in&nbsp;government are determined to&nbsp;play our full part in&nbsp;helping to&nbsp;liberate that ingenuity and&nbsp;talent across our national life, and&nbsp;to&nbsp;champion it all over the&nbsp;world&#8217;. Whilst there&#8217;s undoubtedly something platitudinous in&nbsp;such statements (incisive forewords are surely something of&nbsp;a&nbsp;rare breed), what rescues Hague&#8217;s comments, and&nbsp;the&nbsp;report they validate from being entirely so, is the&nbsp;extent to&nbsp;which soft power acts upon a&nbsp;politican like Hague, at&nbsp;least as&nbsp;much as&nbsp;it is enacted by&nbsp;him. It is this that maybe lies at&nbsp;the&nbsp;heart of&nbsp;the&nbsp;paradox of&nbsp;the&nbsp;profile the&nbsp;UK&#8217;s arts policy mentioned above. Although the&nbsp;arts budget represents only 0.1% of&nbsp;government spending, it suits the&nbsp;domestic agenda to&nbsp;get tough with frivolities like ballet or&nbsp;fringe theatre, despite their providing a&nbsp;return on&nbsp;that investment to&nbsp;the&nbsp;tune of&nbsp;0.4% of&nbsp;GDP. However, as&nbsp;Britain&#8217;s ability to&nbsp;project power by&nbsp;military or&nbsp;industrial means overseas declines, <em>Billy Elliot <\/em>and&nbsp;<em>Warhorse <\/em><em><\/em>are recast as&nbsp;not only lucrative exports, but gestures with which to&nbsp;palpate the&nbsp;sensibilities of&nbsp;overseas others and&nbsp;attune them to&nbsp;the&nbsp;social, cultural and&nbsp;political body of&nbsp;Britannia that reaches out through them.<\/p>\n<p style=\"text-align: center;\"><a href=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3360.jpg?ssl=1\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" data-attachment-id=\"384\" data-permalink=\"https:\/\/rescen.net\/blog5\/2013\/07\/day-six-27-july\/_awl3360\/\" data-orig-file=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3360.jpg?fit=1200%2C794&amp;ssl=1\" data-orig-size=\"1200,794\" data-comments-opened=\"1\" data-image-meta=\"{&quot;aperture&quot;:&quot;0&quot;,&quot;credit&quot;:&quot;&quot;,&quot;camera&quot;:&quot;&quot;,&quot;caption&quot;:&quot;&quot;,&quot;created_timestamp&quot;:&quot;0&quot;,&quot;copyright&quot;:&quot;A W Lang&quot;,&quot;focal_length&quot;:&quot;0&quot;,&quot;iso&quot;:&quot;0&quot;,&quot;shutter_speed&quot;:&quot;0&quot;,&quot;title&quot;:&quot;&quot;}\" data-image-title=\"_AWL3360\" data-image-description=\"\" data-image-caption=\"\" data-large-file=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3360.jpg?fit=642%2C424&amp;ssl=1\" class=\"alignnone size-medium wp-image-384\" alt=\"_AWL3360\" src=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3360.jpg?resize=300%2C198&#038;ssl=1\" width=\"300\" height=\"198\" srcset=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3360.jpg?resize=300%2C198&amp;ssl=1 300w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3360.jpg?resize=1024%2C677&amp;ssl=1 1024w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3360.jpg?resize=150%2C99&amp;ssl=1 150w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3360.jpg?resize=400%2C264&amp;ssl=1 400w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3360.jpg?w=1200&amp;ssl=1 1200w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><\/p>\n<p>\u00a0The&nbsp;eight forces that shape cultural relations identified in&nbsp;the&nbsp;Soft Power report are as&nbsp;follows:<\/p>\n<ul>\n<li>foreign policy interests<\/li>\n<li>the&nbsp;desire to&nbsp;create a&nbsp;positive image<\/li>\n<li>national history and&nbsp;legacy<\/li>\n<li>ideology<\/li>\n<li>resources<\/li>\n<li>language<\/li>\n<li>cultural assets<\/li>\n<li>commerce<\/li>\n<\/ul>\n<p>I&nbsp;have no immediate interest in&nbsp;tracing the&nbsp;ways in&nbsp;which these differing forces flow through the&nbsp;ArtsCross project at&nbsp;this point, other than to&nbsp;note the&nbsp;extent to&nbsp;which they all draw the&nbsp;application of&nbsp;that power, whether in&nbsp;terms of&nbsp;its use or&nbsp;its impact, away from the&nbsp;actuality of&nbsp;experience of&nbsp;cultural practice. The&nbsp;power in&nbsp;creative or&nbsp;cultural experiences by&nbsp;this reckoning is always on&nbsp;its way somewhere else. Acting, dancing, painting, imagining, have no agency or&nbsp;in&nbsp;and&nbsp;of&nbsp;themselves beyond the&nbsp;extent to&nbsp;which they act as&nbsp;a&nbsp;vehicle for&nbsp;ideology, capital, policy etc. This has of&nbsp;course been a&nbsp;central problem with the&nbsp;notion of&nbsp;cultural industries to&nbsp;which the&nbsp;soft power agenda is allied. As&nbsp;an&nbsp;invention of&nbsp;the&nbsp;early years of&nbsp;the&nbsp;Blair government in&nbsp;the&nbsp;UK, the&nbsp;rather instrumental approach to&nbsp;culture led to&nbsp;an&nbsp;increase in&nbsp;funding in&nbsp;that period, but also to&nbsp;a&nbsp;mania (in&nbsp;the&nbsp;UK at&nbsp;least) for&nbsp;a) systems of&nbsp;measurement, and&nbsp;b) validating those systems in&nbsp;terms of&nbsp;income or&nbsp;capacity. In&nbsp;other words, the&nbsp;greater the&nbsp;volume of&nbsp;money or&nbsp;participants accruing to&nbsp;a&nbsp;cultural event, the&nbsp;greater its worth was presumed to&nbsp;be. Having spent the&nbsp;last 10 days in&nbsp;particular, and&nbsp;the&nbsp;last three years more generally looking closely at&nbsp;a&nbsp;set of&nbsp;practices actively seeking to&nbsp;work between different cultures, this lack of&nbsp;attention to&nbsp;manifestations of&nbsp;&#8216;soft power&#8217; in&nbsp;experience seems odd to&nbsp;me. It seems to&nbsp;both disenfranchise participants in&nbsp;their experience as&nbsp;cultural actors, but also to&nbsp;neglect the&nbsp;extent to&nbsp;which they channel power into and&nbsp;out of&nbsp;it, often doing so indirectly. Functional efforts to&nbsp;trace cause and&nbsp;effect are likely to&nbsp;face defeat, given the&nbsp;complex overlapping of&nbsp;quotidian and&nbsp;aesthetic experiences involved.<\/p>\n<p style=\"text-align: center;\"><a href=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1978.jpg?ssl=1\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" data-attachment-id=\"441\" data-permalink=\"https:\/\/rescen.net\/blog5\/2013\/07\/soft-bodies-soft-power\/img_1978\/\" data-orig-file=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1978.jpg?fit=269%2C360&amp;ssl=1\" data-orig-size=\"269,360\" data-comments-opened=\"1\" data-image-meta=\"{&quot;aperture&quot;:&quot;0&quot;,&quot;credit&quot;:&quot;&quot;,&quot;camera&quot;:&quot;&quot;,&quot;caption&quot;:&quot;&quot;,&quot;created_timestamp&quot;:&quot;0&quot;,&quot;copyright&quot;:&quot;&quot;,&quot;focal_length&quot;:&quot;0&quot;,&quot;iso&quot;:&quot;0&quot;,&quot;shutter_speed&quot;:&quot;0&quot;,&quot;title&quot;:&quot;&quot;}\" data-image-title=\"IMG_1978\" data-image-description=\"\" data-image-caption=\"\" data-large-file=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1978.jpg?fit=269%2C360&amp;ssl=1\" class=\"alignnone size-medium wp-image-441\" alt=\"IMG_1978\" src=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1978.jpg?resize=224%2C300&#038;ssl=1\" width=\"224\" height=\"300\" srcset=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1978.jpg?resize=224%2C300&amp;ssl=1 224w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1978.jpg?resize=112%2C150&amp;ssl=1 112w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1978.jpg?w=269&amp;ssl=1 269w\" sizes=\"auto, (max-width: 224px) 100vw, 224px\" \/><\/a><\/p>\n<p style=\"text-align: left;\">This nexus of&nbsp;the&nbsp;aesthetic and&nbsp;the&nbsp;quotidian, personal and&nbsp;social experience, policy and&nbsp;practice, is what makes ArtsCross speak to&nbsp;the&nbsp;debate around soft power, cultural diplomacy, and&nbsp;the&nbsp;creative industries I&nbsp;think. For&nbsp;sure, we can think of&nbsp;it as&nbsp;a&nbsp;case study example of&nbsp;intercultural relations. At&nbsp;institutional and&nbsp;personal levels, all involved are making an&nbsp;effort to&nbsp;broker broader understandings of&nbsp;other cultural practices, language, and&nbsp;experience. The&nbsp;specificities of&nbsp;this interest me very much, but I&#8217;m also increasingly concerned with the&nbsp;idea that some aspects of&nbsp;them might jump the&nbsp;circuit of&nbsp;the&nbsp;project itself, and&nbsp;inveigle themselves into social and&nbsp;professional life elsewhere. After three iterations of&nbsp;the&nbsp;project (Taipei, Beijing, and&nbsp;now London) I&nbsp;find that I&#8217;m at&nbsp;home in&nbsp;it to&nbsp;some extent. Do the&nbsp;resonances of&nbsp;such experiences sustain across time and&nbsp;space away from our work together, and&nbsp;shimmer into the&nbsp;fabric of&nbsp;others, elsewhere?<\/p>\n<p style=\"text-align: left;\">Riccardo Buscarini has managed to&nbsp;effect a&nbsp;very beautiful, tender way of&nbsp;moving, lifting, and&nbsp;touching together amongst his dancers. It seems unusual to&nbsp;me to&nbsp;see five men touch and&nbsp;manipulate one another in&nbsp;a&nbsp;way that does not seem to&nbsp;suggest either erotic tension or&nbsp;control. What is there, instead, is tenderness and&nbsp;care, and&nbsp;in&nbsp;consequence of&nbsp;them, a&nbsp;sense of&nbsp;being in&nbsp;common. I&nbsp;can&#8217;t really say &#8216;where&#8217; or&nbsp;in&nbsp;&#8216;what&#8217; this sense is coded, because it&#8217;s a&nbsp;matter of&nbsp;apprehension rather than of&nbsp;decoding signs and&nbsp;signals. It is at&nbsp;the&nbsp;dancers&#8217; fingertips, and&nbsp;between them, and&nbsp;our sensibilities as&nbsp;we sit, watching carefully. Theories of&nbsp;interculturalism, like much political thought, have tended to&nbsp;fixate upon the&nbsp;possibilities of&nbsp;knowledge between the&nbsp;notional positions of&nbsp;&#8216;Self&#8217; and&nbsp;&#8216;Other&#8217;. What performance, and&nbsp;perhaps dance especially reveals, is that these categories&nbsp;&#8212; perhaps because they are reduced to, and&nbsp;separated as&nbsp;loci&nbsp;&#8212; are hard, if not impossible to&nbsp;identify in&nbsp;acts of&nbsp;moving and&nbsp;creating together. One perhaps finds this even more in&nbsp;the&nbsp;rehearsal room than on&nbsp;stage, where a&nbsp;ready separation of&nbsp;performer and&nbsp;spectator is always and&nbsp;already present. I&nbsp;watch Wei Wei and&nbsp;Petros working together in&nbsp;Riccardo&#8217;s rehearsal. Their bodies are very different, by&nbsp;which I&#8217;m not referring to&nbsp;their ethnicity, but their physicality. Between them, between Wei Wei&#8217;s slim swiftness, and&nbsp;Petros&#8217; grounded strength, is a&nbsp;softness, a&nbsp;quality of&nbsp;working and&nbsp;moving together which is more than the&nbsp;sum of&nbsp;its parts.<\/p>\n<p style=\"text-align: left;\">This softness between them is a&nbsp;power, it arises out of&nbsp;what each of&nbsp;them does, but requires the&nbsp;other to&nbsp;actively engage it, take it on, and&nbsp;develop it. We need to&nbsp;understand power as&nbsp;movement&nbsp;&#8212; transformation, transition&nbsp;&#8212; rather than only in&nbsp;what it effects, and&nbsp;by&nbsp;what instruments. Speaking of&nbsp;power in&nbsp;music for&nbsp;a&nbsp;2006 Reith Lecture for&nbsp;the&nbsp;BBC, the&nbsp;conductor Daniel Barenboim argued that &#8216;power does not have to&nbsp;work through control, but through the&nbsp;accumulative strength that comes from the&nbsp;build up of&nbsp;tension&#8217; between its constituent elements. Furthermore, he suggested &#8216;even the&nbsp;most powerful chord has to&nbsp;allow [its] inner voices to&nbsp;be heard&#8217;. The&nbsp;sublimation of&nbsp;any one element, is no chord at&nbsp;all, but the&nbsp;assertion of&nbsp;dominance, over the&nbsp;other elements, and&nbsp;over the&nbsp;listener. By&nbsp;tension, I&nbsp;think that Barenboim is referring to&nbsp;a&nbsp;form of&nbsp;dynamic relationship, rather than to&nbsp;conflict. The&nbsp;softness between Petros and&nbsp;Wei Wei requires tension, both because they physically clear a&nbsp;space for&nbsp;that quality to&nbsp;occur&nbsp;&#8212; holding off other impulses and&nbsp;possibilities&nbsp;&#8212; and&nbsp;because it requires an&nbsp;ongoing set of&nbsp;shifts&nbsp;&#8212; as&nbsp;Petros&#8217; body lowers, Wei Wei&#8217;s has to&nbsp;follow. The&nbsp;tension at&nbsp;stake here is not one created by&nbsp;difference between presumed opposites&nbsp;&#8212; the&nbsp;UK and&nbsp;China for&nbsp;example&nbsp;&#8212; but by&nbsp;the&nbsp;need to&nbsp;accommodate (i.e. make a&nbsp;home for) divergence, for&nbsp;the&nbsp;movements of&nbsp;currents away from sources real or&nbsp;imagined. Francois Jullien proposes that we shift our attention in&nbsp;thinking interculturally from concerns for&nbsp;difference to&nbsp;divergence: &#8216;instead of&nbsp;baldly assuming some unity or&nbsp;specificity of&nbsp;principle, on&nbsp;each side, one which we might know beforehand (although where did this projection come from?) divergence sets what it has separated in&nbsp;tension and&nbsp;<em>discovers one through the&nbsp;other<\/em>&#8216; (2).<\/p>\n<p style=\"text-align: center;\"><a href=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3488.jpg?ssl=1\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" data-attachment-id=\"386\" data-permalink=\"https:\/\/rescen.net\/blog5\/2013\/07\/day-six-27-july\/_awl3488\/\" data-orig-file=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3488.jpg?fit=1200%2C665&amp;ssl=1\" data-orig-size=\"1200,665\" data-comments-opened=\"1\" data-image-meta=\"{&quot;aperture&quot;:&quot;0&quot;,&quot;credit&quot;:&quot;&quot;,&quot;camera&quot;:&quot;&quot;,&quot;caption&quot;:&quot;&quot;,&quot;created_timestamp&quot;:&quot;0&quot;,&quot;copyright&quot;:&quot;A W Lang&quot;,&quot;focal_length&quot;:&quot;0&quot;,&quot;iso&quot;:&quot;0&quot;,&quot;shutter_speed&quot;:&quot;0&quot;,&quot;title&quot;:&quot;&quot;}\" data-image-title=\"_AWL3488\" data-image-description=\"\" data-image-caption=\"\" data-large-file=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3488.jpg?fit=642%2C355&amp;ssl=1\" class=\"alignnone size-medium wp-image-386\" alt=\"_AWL3488\" src=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3488.jpg?resize=300%2C166&#038;ssl=1\" width=\"300\" height=\"166\" srcset=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3488.jpg?resize=300%2C166&amp;ssl=1 300w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3488.jpg?resize=1024%2C567&amp;ssl=1 1024w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3488.jpg?resize=150%2C83&amp;ssl=1 150w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3488.jpg?resize=400%2C221&amp;ssl=1 400w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/AWL3488.jpg?w=1200&amp;ssl=1 1200w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><\/p>\n<p style=\"text-align: left;\">Whilst I&nbsp;don&#8217;t doubt that the&nbsp;arts can act as&nbsp;instruments or&nbsp;agents of&nbsp;the&nbsp;forces outlined in&nbsp;the&nbsp;British Council&#8217;s report, what it seems to&nbsp;miss, or&nbsp;underestimate to&nbsp;me, is the&nbsp;extent to&nbsp;which artistic practices can themselves be a&nbsp;manifestation of&nbsp;soft power, rather than just the&nbsp;means by&nbsp;which it is effected. Certainly the&nbsp;way in&nbsp;which Petros and&nbsp;Wei Wei cooperate and&nbsp;interact can be understood as&nbsp;a&nbsp;metaphor for&nbsp;mutual understanding and&nbsp;respect for&nbsp;common interest, but it is not only the&nbsp;capacity of&nbsp;the&nbsp;arts to&nbsp;<em>represent<\/em> interest of&nbsp;foreign policy, history, ideology and&nbsp;so on&nbsp;that are at&nbsp;stake. Petros and&nbsp;Wei Wei do not so much invite comparison&nbsp;&#8212; a&nbsp;&#8216;Chinese&#8217; moving body in&nbsp;contrast to&nbsp;a&nbsp;&#8216;British&#8217; one&nbsp;&#8212; but, in&nbsp;moving together, and&nbsp;thus away from those presumed singularities, our attention diverges from them towards a&nbsp;new current or&nbsp;sensibility we could not otherwise have grasped. Jullien characterises this in&nbsp;terms of&nbsp;a&nbsp;&#8216;richness&#8217; and&nbsp;&#8216;fertility&#8217; which may come about in&nbsp;consequence of&nbsp;seeing &#8216;the diversity of&nbsp;cultures or&nbsp;thought as&nbsp;so many available <em>resources<\/em>, of&nbsp;which any intelligence can make good use in&nbsp;order to&nbsp;enlarge and&nbsp;reacquaint itself, and&nbsp;from which benefit may be gained, which means that they would not be lost, which is the&nbsp;risk run by&nbsp;contemporary uniformity as&nbsp;a&nbsp;result of&nbsp;globalization&#8217; (3). Instead of&nbsp;conceiving the&nbsp;arts as&nbsp;a&nbsp;means of&nbsp;exerting influence by&nbsp;one nation\/culture\/city\/etc. over another, what if they were instead thought of&nbsp;as&nbsp;a&nbsp;common ground for&nbsp;determining mutual interest? If Petros and&nbsp;Wei Wei can so readily find a&nbsp;way to&nbsp;be &#8216;soft&#8217; together, and&nbsp;without compromising their own integral sense of&nbsp;<nobr>self-worth<\/nobr>, mightn&#8217;t that offer a&nbsp;means by&nbsp;which &#8216;softness&#8217; might enter into the&nbsp;available discourse and&nbsp;practice of&nbsp;cultural relations more widely? By&nbsp;what means can it jump the&nbsp;circuit of&nbsp;their performing together, and&nbsp;into everyday life, elsewhere? It can, I&nbsp;propose, if we think of&nbsp;this softness as&nbsp;an&nbsp;ambiance&nbsp;&#8212; something in&nbsp;the&nbsp;air as&nbsp;well as&nbsp;in&nbsp;the&nbsp;body. Ambiances are pervasive, movements that transform as&nbsp;they come into contact with other movements, the&nbsp;aesthetic becoming the&nbsp;quotidian and&nbsp;vice versa. Being pervasive, they also have the&nbsp;capacity to&nbsp;be political as&nbsp;they form the&nbsp;ground for&nbsp;experiences in&nbsp;common.<\/p>\n<p style=\"text-align: center;\"><a href=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1993.jpg?ssl=1\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" data-attachment-id=\"515\" data-permalink=\"https:\/\/rescen.net\/blog5\/2013\/07\/soft-bodies-soft-power\/img_1993\/\" data-orig-file=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1993.jpg?fit=360%2C269&amp;ssl=1\" data-orig-size=\"360,269\" data-comments-opened=\"1\" data-image-meta=\"{&quot;aperture&quot;:&quot;0&quot;,&quot;credit&quot;:&quot;&quot;,&quot;camera&quot;:&quot;&quot;,&quot;caption&quot;:&quot;&quot;,&quot;created_timestamp&quot;:&quot;0&quot;,&quot;copyright&quot;:&quot;&quot;,&quot;focal_length&quot;:&quot;0&quot;,&quot;iso&quot;:&quot;0&quot;,&quot;shutter_speed&quot;:&quot;0&quot;,&quot;title&quot;:&quot;&quot;}\" data-image-title=\"IMG_1993\" data-image-description=\"\" data-image-caption=\"\" data-large-file=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1993.jpg?fit=360%2C269&amp;ssl=1\" class=\"alignnone size-medium wp-image-515\" alt=\"IMG_1993\" src=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1993.jpg?resize=300%2C224&#038;ssl=1\" width=\"300\" height=\"224\" srcset=\"https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1993.jpg?resize=300%2C224&amp;ssl=1 300w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1993.jpg?resize=150%2C112&amp;ssl=1 150w, https:\/\/i0.wp.com\/rescen.net\/blog5\/wp-content\/uploads\/2013\/07\/IMG_1993.jpg?w=360&amp;ssl=1 360w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><\/p>\n<p style=\"text-align: left;\">(1)\u00a0<em>Influence and&nbsp;Attraction: Culture and&nbsp;the&nbsp;Race for&nbsp;Soft Power in&nbsp;the&nbsp;21st Century<\/em>; London: British Council, 2013<\/p>\n<p style=\"text-align: left;\">(2) Jullien, Francois <em>The&nbsp;Silent Transformations <\/em>(trans. Michael Richardson and&nbsp;Krzysztof Fijalkowski); London: Seagull, 2011, p.27<\/p>\n<p style=\"text-align: left;\">(3) <em>Ibid<\/em>. p.28<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Much of&nbsp;our blogging to&nbsp;date has focused on&nbsp;the&nbsp;&#8216;up close&#8217; material of&nbsp;the&nbsp;project, in&nbsp;ethnographic or&nbsp;phenomenological terms, examining specificities of&nbsp;language as&nbsp;it is spoken in&nbsp;rehearsal room, or&nbsp;as&nbsp;it might get to&nbsp;grips with the&nbsp;immediate realities of&nbsp;activities there. One of&nbsp;the&nbsp;project&#8217;s propositions however, is that intercultural work doesn&#8217;t simply&hellip; <\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[1],"tags":[],"class_list":["post-413","post","type-post","status-publish","format-standard","hentry","category-general_posts"],"jetpack_publicize_connections":[],"jetpack_shortlink":"https:\/\/wp.me\/p8mnDM-6F","jetpack-related-posts":[{"id":1118,"url":"https:\/\/rescen.net\/blog5\/2013\/08\/after-the-fact-group-b\/","url_meta":{"origin":413,"position":0},"title":"After-the-Fact: Group B","author":"Donald Hutera","date":"10 August 2013","format":false,"excerpt":"[Things have undoubtedly moved on\u00a0since I\u00a0scribbled down what I\u00a0am now shaping into the\u00a0following observations, but here they are for\u00a0the\u00a0record\u2026] Founders Studio: The\u00a0dancers chosen by\u00a0choreographer Ho, Hsiao-Mei include four Westerners. Two of\u00a0them \u2013 Azzurra Ardovini (small, contained and\u00a0often low to\u00a0the\u00a0floor) and\u00a0Henry Curtis (tall, expansive, rangey) \u2013 are in\u00a0the\u00a0centre of\u00a0the\u00a0space acutely attuned\u2026","rel":"","context":"In &quot;General posts&quot;","block_context":{"text":"General posts","link":"https:\/\/rescen.net\/blog5\/category\/general_posts\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":760,"url":"https:\/\/rescen.net\/blog5\/2013\/08\/%e8%b7%a8%e8%89%ba%e6%97%85%e6%80%9d1\/","url_meta":{"origin":413,"position":1},"title":"\u8de8\u827a\u65c5\u601d1","author":"JIANG Dong","date":"5 August 2013","format":false,"excerpt":"\u8de8\u827a\u65c5\u601d 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\u201c\u8de8\u827a\u201d\u8ba9\u6211\u4eec\u76f8\u8bc6\u3001\u8ba9\u6211\u4eec\u611f\u53d7\u3001\u8ba9\u6211\u4eec\u4e58\u7740\u601d\u8003\u7684\u7fc5\u8180\u4ece\u8fd9\u91cc\u8d77\u98de\uff01 Translation... Reflections on\u00a0ArtsCross The\u00a02013 London session of\u00a0ArtsCross brought together dancers from three cities (Beijing, London and\u00a0Taipei), and\u00a0allowed academics and\u00a0choreographers from these cities to\u00a0interact in\u00a0the\u00a0same place. The\u00a0ArtsCross platform not only became a\u00a0hotspot for\u00a0interaction and\u00a0exchange of\u00a0ideas between China and\u00a0the\u00a0West, it also created a\u00a0perfect meeting\u2026","rel":"","context":"In &quot;General posts&quot;","block_context":{"text":"General posts","link":"https:\/\/rescen.net\/blog5\/category\/general_posts\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":69,"url":"https:\/\/rescen.net\/blog5\/2013\/07\/artscross-london-2013-leaving-home-being-elsewhere\/","url_meta":{"origin":413,"position":2},"title":"ArtsCross London 2013 \u2013 Leaving home: being elsewhere","author":"Martin Welton","date":"20 July 2013","format":false,"excerpt":"As\u00a0ArtsCross London begins, the\u00a0project\u2019s UK directors offer some of\u00a0their thoughts on\u00a0where the\u00a0next three weeks of\u00a0collaboration and\u00a0exchange might lead. Chris Bannerman writes: I\u00a0believe it was Martin Welton who first proposed that the\u00a0theme should somehow refer to\u00a0\u2018home\u2019. After enthusiastic responses from Beijing and\u00a0Taipei, we each retreated to\u00a0mull over possible formulations, searching for\u00a0the\u00a0one\u2026","rel":"","context":"In &quot;General posts&quot;","block_context":{"text":"General posts","link":"https:\/\/rescen.net\/blog5\/category\/general_posts\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":1164,"url":"https:\/\/rescen.net\/blog5\/2013\/08\/after-the-fact-3-group-a\/","url_meta":{"origin":413,"position":3},"title":"After-the-Fact 3: Group A","author":"Donald Hutera","date":"11 August 2013","format":false,"excerpt":"Riccardo Buscarini\u2019s \u2018boys\u2019 look kind of\u00a0like they\u2019re the\u00a0partial splitting of\u00a0an\u00a0atom. Wu, Cheng-An is a\u00a0cat-like escape artist who ducks away and\u00a0out from under any configuration of\u00a0bodies that try to\u00a0entrap him. His slides and\u00a0jumps, and\u00a0the\u00a0knotted cunning of\u00a0the\u00a0others, is highly engaging for\u00a0both eye and\u00a0mind. Buscarini is alert to\u00a0them and\u00a0their needs, creating between them\u2026","rel":"","context":"In &quot;General posts&quot;","block_context":{"text":"General posts","link":"https:\/\/rescen.net\/blog5\/category\/general_posts\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":479,"url":"https:\/\/rescen.net\/blog5\/2013\/07\/first-taste-belated\/","url_meta":{"origin":413,"position":4},"title":"First Taste (belated)","author":"Donald Hutera","date":"31 July 2013","format":false,"excerpt":"Knowing I\u00a0was about to\u00a0be a\u00a0fly on\u00a0the\u00a0wall again during the\u00a0making of\u00a0nine new dances as\u00a0a\u00a0culmination of\u00a0the\u00a0London-based edition of\u00a0the\u00a0international creative residency ArtsCross 2013, a\u00a0dear friend sent me a\u00a0youtube clip.\u00a0It\u2019s a\u00a0mock-Chinese ditty sung by\u00a0what looks like an\u00a0animated badger. I\u00a0don\u2019t find it offensive, just engagingly silly. What's peculiarly endearing about it is the\u00a0lack of\u00a0translation. Apparently\u2026","rel":"","context":"In &quot;General posts&quot;","block_context":{"text":"General posts","link":"https:\/\/rescen.net\/blog5\/category\/general_posts\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":1064,"url":"https:\/\/rescen.net\/blog5\/2013\/08\/%e6%b1%9f%e4%b8%9c%e4%bc%a6%e6%95%a6%e8%b7%a8%e8%89%ba%e6%97%85%e6%80%9d05%ef%bc%9a%e5%85%b3%e4%ba%8e%e8%b7%a8%e8%89%ba%e7%89%b9%e8%b4%a8\/","url_meta":{"origin":413,"position":5},"title":"\u6c5f\u4e1c\u4f26\u6566\u8de8\u827a\u65c5\u601d05\uff1a\u5173\u4e8e\u201c\u8de8\u827a\u7279\u8d28\u201d","author":"JIANG Dong","date":"9 August 2013","format":false,"excerpt":"Chris\u5728\u5b66\u8005\u4e0e\u7f16\u5bfc\u7684\u89c1\u9762\u4f1a\u4e0a\u8c08\u5230\u4e00\u4e2a\u8bdd\u9898\uff0c\u5c31\u662fArtsCross Habitus\u95ee\u9898\uff0c\u5373\u201c\u8de8\u827a\u60ef\u4e60\u201d\u3002\u201c\u60ef\u4e60\u201d\u4e00\u8bcd\u662f\u53f0\u6e7e\u5b66\u8005\u9648\u96c5\u840d\u5728\u7ffb\u8bd1\u8be5\u8bcd\u65f6\u6240\u4f7f\u7528\u7684\u8bcd\u6c47\uff0c\u6211\u4eec\u5927\u9646\u5b66\u754c\u4e00\u822c\u91c7\u7528\u201c\u4e60\u6027\u201d\u4e00\u8bcd\uff1b\u4e0d\u8fc7\u6211\u8ba4\u4e3a\u201c\u60ef\u4e60\u201d\u4e00\u8bcd\u7ffb\u5f97\u4e0d\u9519\uff0c\u4e0d\u4ec5\u7b26\u5408\u539f\u4e49\uff0c\u540c\u65f6\u53ef\u4ee5\u8ba9\u8fd9\u4e00\u8bcd\u6c47\u5728\u6c49\u8bed\u9886\u57df\u4e2d\u83b7\u5f97\u4e86\u4e13\u6709\u5316\u7684\u8eab\u4efd\uff0c\u5f97\u4ee5\u805a\u5316\u6211\u4eec\u601d\u8003\u8be5\u95ee\u9898\u7684\u8ba4\u77e5\u8303\u56f4\u3002 \u5728\u90a3\u4e2a\u7279\u5b9a\u7684\u60c5\u5883\u4e0b\uff0cChris\u7684\u539f\u4e49\u662f\u60f3\u95ee\u4e09\u5730\u7684\u7f16\u5bfc\u4eec\u662f\u5426\u7279\u610f\u4e3a\u201c\u8de8\u827a\u201d\u8ba1\u5212\u800c\u5728\u7f16\u5bfc\u65b9\u5f0f\u548c\u4e3b\u5f20\u4e0a\u505a\u76f8\u5e94\u7684\u6539\u53d8\u3002\u6211\u60f3\u4ed6\u5b9e\u9645\u4e0a\u662f\u60f3\u8868\u8fbe\uff0c\u201c\u8de8\u827a\u201d\u4f5c\u4e3a\u4e00\u4e2a\u7279\u5b9a\u7684\u5e73\u53f0\uff0c\u56db\u5e74\u6765\u5df2\u7ecf\u5f00\u59cb\u6162\u6162\u5f62\u6210\u81ea\u5df1\u7684\u7279\u8d28\uff0c\u90a3\u4e48\uff0c\u8fd9\u4e2a\u201c\u8de8\u827a\u7279\u8d28\u201d\u662f\u4ec0\u4e48\u5462\uff1f 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Jiang Dong's London Reflections 05: The\u00a0\"special character of\u00a0ArtsCross\" During the\u00a0meeting between the\u00a0academics and\u00a0the\u00a0choreographers, Chris touched on\u00a0the\u00a0topic of\u00a0\u201cArtsCross Habitus\u201d. \"Habitus\" is a\u00a0word which was translated by\u00a0the\u00a0Taiwanese academic Chen Ya-Ping. In\u00a0the\u00a0world of\u00a0mainland Chinese academia, we often use the\u00a0word \"habit\". 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