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Broken Promises: Developing a Practice of Listening and Attuning to Feminists in Breaking 破碎的承诺:在破碎中培养倾听和协调女权主义者的实践
IF 0.4 3区 艺术学 0 DANCE Pub Date : 2023-09-15 DOI: 10.1080/01472526.2023.2248846
Jason “J-Sun” Noer
Breaking prioritizes the value of respect, which is connected to the physical movements of the dance practice. However, despite promoting this value, Breaking faces a threat from within: unaddresse...
打破优先考虑尊重的价值,这与舞蹈练习的身体动作有关。然而,尽管推广了这种价值,Breaking却面临着来自内部的威胁:无法解决……
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引用次数: 0
How “modern” has German Modern Dance Remained?—The Case with the 2022 UNESCO Inscription 德国现代舞是如何“现代”的--2022年联合国教科文组织铭文案例
IF 0.4 3区 艺术学 0 DANCE Pub Date : 2023-09-11 DOI: 10.1080/01472526.2023.2248851
Filip Petkovski
This research focuses on the process of heritagization and how it functions to both legitimize a dance practice and generate a new set of values for the practice. More specifically, I explore how t...
这项研究的重点是继承化的过程,以及它如何使舞蹈实践合法化,并为实践产生一套新的价值观。更具体地说,我探索了如何。。。
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引用次数: 1
The Fate of La Feste : An Affective Reading of Maximilien Gardel’s Mirsa Ballets La Feste的命运:马克西米连·加德尔的Mirsa芭蕾舞剧的情感解读
3区 艺术学 0 DANCE Pub Date : 2023-09-02 DOI: 10.1080/01472526.2023.2251364
Amanda Danielle Moehlenpah
AbstractIn 1781, ballet master Maximilien Gardel presented La Feste de Mirsa, a sequel to his 1779 ballet en action Mirza. Given the latter’s success, Opéra audiences anticipated another evening of praiseworthy entertainment, but the La Feste proved a total failure, disappearing after one performance. Critics denounced the ballet for its disappointing lack of finesse, but a close reading of the two ballets and their reviews uncovers more aesthetic and narrative similarities than differences. What does distinguish them is the role of affect: Mirza inspiring sympathetic connections to imperial hegemony and white masculinity, La Feste to diversity, femininity, and human equality.Key words: AffectballetMirzaFrancerace AcknowledgmentsThe author would like to thank Olivia Sabee and the anonymous reviewers for their insightful comments on initial versions of this article and the New York Public Library (Grant ID: 2431) for their support and assistance in the research process.Notes1 “Spectacles: Opéra,” Journal de Paris, February 23, 1781, 217, Gallica.2 “Spectacles: Académie royale de musique,” Mercure de France, March 3, 1781, 84, Google Books.3 “Spectacles,” Mercure, March 3, 1781, 84.4 “Spectacles,” Mercure, March 3, 1781, 29.5 “Spectacles,” Mercure, March 3, 1781, 29.6 Joseph Harris, Inventing the Spectator: Subjectivity and the Theatrical Experience in Early Modern France (Oxford, New York: Oxford University Press, 2014), 137.7 Harris, Inventing, 137.8 “Spectacles,” Mercure, March 3, 1781, 30.9 Charles Altieri, The Particulars of Rapture: An Aesthetics of the Affects (Ithaca, London: Cornell University Press, 2003), 120.10 Altieri, Particulars, 125-26.11 Altieri, Particulars, 223.12 Altieri, Particulars, 228.13 Altieri, “Interpreting Emotions,” chap. 3 in Particulars, 72-108; Altieri, Particulars, 109-11.14 “Spectacles: Académie royale de musique,” Mercure de France, November 27, 1779, 177, Google Books.15 “Spectacles,” Mercure, November 27, 1779, 181.16 “Spectacles,” Mercure, November 27, 1779, 182.17 “Spectacles,” Mercure, November 27, 1779, 182.18 “Spectacles,” Mercure, November 27, 1779, 182.19 “Spectacles,” Mercure, November 27, 1779, 182.20 “Spectacles,” Mercure, November 27, 1779, 182.21 Maximilien Gardel, Mirza, ballet en action, de la Composition de M. Gardel l’aîné, Maître des Dallets du Roi, en survivance, Représenté devant Leurs Majestés, à Versailles en Mars 1779, score by François-Joseph Gossec, Paris, 1779, 6, *MGTZ-Res. (Mirsa), Cia Fornaroli Collection, Performing Arts Research Collections-Dance, New York Public Library.22 Gardel, Mirza, 6.23 Gardel, Mirza, 8.24 Gardel, Mirza, 8-9.25 “Spectacles,” Mercure, November 27, 1779, 181.26 “Spectacles,” Mercure, March 3, 1781, 31.27 Louis Petit de Bachaumont, Mémoires secrets pour servir à l’histoire de la république des lettres en France depuis MDCCLXII jusquà nos jours; ou, Journal d’un observateur (London, 1784), 17:69, Google Books.28 “Spectacles,” Mercure, March 3, 1781, 30.29 “Specta
1781年,芭蕾大师马克西米利安·加德尔(Maximilien Gardel)推出了他1779年芭蕾舞剧《en action Mirza》的续集《La Feste de Mirsa》。鉴于后者的成功,opsamra的观众期待着另一个值得称赞的娱乐之夜,但La fest被证明是一个彻底的失败,在一场演出后就消失了。评论家谴责芭蕾舞剧令人失望地缺乏技巧,但仔细阅读这两部芭蕾舞剧及其评论,会发现它们在美学和叙事上的相似之处多于不同点。区别他们的是情感的作用:Mirza激发了对帝国霸权和白人男子气概的同情联系,La Feste激发了多样性,女性气质和人类平等。作者要感谢Olivia Sabee和匿名审稿人对本文初始版本的深刻评论,并感谢纽约公共图书馆(Grant ID: 2431)在研究过程中的支持和帮助。注1《眼镜:opsamra》,巴黎杂志,1781年2月23日,1781年3月3日,1781年3月3日,法国梅居,1781年3月3日,1784年3月3日,谷歌图书。3《眼镜》,梅居,1781年3月3日,84.4《眼镜》,梅居,1781年3月3日,29.5《眼镜》,梅居,1781年3月3日,29.6约瑟夫·哈里斯,《发明观众:主观性和近代早期法国的戏剧经验》(牛津,纽约);牛津大学出版社,2014年),137.7哈里斯,发明,137.8“眼镜”,Mercure, 1781年3月3日,30.9查尔斯·阿尔蒂耶里,狂喜的细节:情感的美学(伊萨卡,伦敦:康奈尔大学出版社,2003),120.10阿尔蒂耶里,细节,125-26.11阿尔蒂耶里,细节,223.12阿尔蒂耶里,细节,228.13阿尔蒂耶里,“解释情感”,细节,第3章,72-108;Altieri, details, 109-11.14 " Spectacles:皇家音乐学院,1779年11月27日,法国美居,1779年11月27日,谷歌图书,15“眼镜”,美居,1779年11月27日,181.16“眼镜”,美居,1779年11月27日,182.17“眼镜”,美居,1779年11月27日,182.18“眼镜”,美居,1779年11月27日,182.19“眼镜”,美居,1779年11月27日,182.20“眼镜”,《美居》,1779年11月27日,182.21马克西米利安·加德尔,米尔扎,芭蕾动作,《加德尔先生作曲<e:1>》,《国王的母亲》,《幸存》,《复合体》,《法兰西王国的君主》,《1779年的凡尔赛》,法兰西王国-约瑟夫·戈塞克谱曲,巴黎,1779年,6,*MGTZ-Res。(Mirsa), Cia Fornaroli Collection,表演艺术研究收藏-舞蹈,纽约公共图书馆。22 Gardel, Mirza, 6.23 Gardel, Mirza, 8.24 Gardel, Mirza, 8-9.25“眼镜”,1779年11月27日,181.26“眼镜”,1781年3月3日,31.27 Louis Petit de Bachaumont, msammoires secrets pour servir <e:2> 'histoire de la rpublicque des lettres en France depuis MDCCLXII jusqucomnos jours;“眼镜”,美库尔,1781年3月3日,30.29“眼镜”,美库尔,1781年3月3日,30-31.30 L 'Almanach音乐剧,引自thacimodore de Lajarte, biblioth<e:1> musicale du thacim<s:1> trede L ' opsamura。目录历史,年表,轶事[原文如此],publi<e:1> sous les赞助du ministires de l 'Instruction公共美术和艺术(巴黎,1878),1:325,高卢加,31“眼镜”,梅库尔,1781年3月3日,31.32“眼镜”,梅库尔,1781年3月3日,32.33加德尔,米尔扎,7.34加德尔,米尔扎,5.35马克西米利安·加德尔,米拉莎,芭蕾舞-哑剧,(巴黎,1781年),2,高卢加德尔,米尔扎,5-6.37加德尔,米尔扎,7-8.38加德尔,米尔扎,8-9.39加德尔,米尔扎,9.40加德尔,米尔扎,10.41加德尔,米尔扎,10.42“眼镜”,梅库尔,1779年11月27日,181-82.43“眼镜”,梅库尔,1779年11月27日,182.44 CNRTL, s.v“Attacher”,3b,访问2022年3月14日,https://www.cnrtl.fr/definition/attacher.45亚当·斯密,《道德情操论》,Knud Haakonssen编辑(英国剑桥:剑桥大学出版社,2002),82.46史密斯,《理论》,83.47克劳德·阿德里安·赫尔维萨斯,De l 'Esprit在Œuvres complires(伦敦,1777),II: 47, Gale Primary Sources.48赫尔维萨斯,De l 'Esprit, II: 39.49,赫尔维萨斯,De l 'Esprit, II: 41.50,哈里斯,《发明》,170-171;哈里斯,《超越家庭生活:狄德罗与戏剧》,《发明》第8章,223-55.51页;另见Jean I. Marsden,“危险的快乐- 18世纪的戏剧”第2章,情感剧院:情感,表演和18世纪的舞台(英国剑桥:剑桥大学出版社,2019),41-69页,以及关于戏剧道德影响的更“积极”的观点-哈里斯,《创造》,252 -52马斯登,剧院,168.53马斯登,剧院,168.54阿兰·维亚拉,信<s:1>卢索sur l 'têt littsamraire(巴黎:Quadrige/法国大学出版社,2005),57,91.55 Altieri, details, 81,110 -11.56 Altieri, details, 87.57 Altieri, details, 85。 [58]路易斯·阿尔芒·德·洛姆·达尔斯·德·拉洪坦:《拉洪坦男爵的航海之旅》[j](阿姆斯特丹,1728),1:217,谷歌图书;Bernard Picard, Antoine Banier, Jean-Baptiste Le Mascrier, Histoire gsamnsamuresale des csamuresmes, mœurs et couture religieuses de tous les people du monde, vol. VII, part 1 (Paris, 1741), 8, Google book .59“眼镜”,Mercure, 1781年3月3日,30.60巴乔蒙,msamuires, 17: 69.61“眼镜”,Mercure, 1781年3月3日,30-31.62 Viala, letre, 50.63 Viala, letre, 52-54.64 Viala, letre, 58。* 1781年,th
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引用次数: 0
Unlocking the Beauty of Screendance: A Journey through History, Curatorial Practice, and Personal Reflections Screendance from Film to Festival: Celebration and Curatorial Practice By Cara Hagan. 207pp. Illustrated. North Carolina: McFarland & Company, Inc, 2022. $39.95 softcover, $23.99 e-book. ISBN 9781476669847, ISBN 9781476645452. 《打开放映之美:穿越历史、策展实践和个人反思之旅》,卡拉·哈根著,207页。画报。北卡罗来纳州:McFarland &Company, Inc ., 2022。软装39.95美元,电子书23.99美元。Isbn 9781476669847, Isbn 9781476645452。
3区 艺术学 0 DANCE Pub Date : 2023-09-02 DOI: 10.1080/01472526.2023.2254554
Jennifer Petuch
Click to increase image sizeClick to decrease image size Additional informationNotes on contributorsJennifer PetuchJENNIFER AKALINA PETUCH is a dancer, digital choreographer, multimedia artist, and an Instructional Assistant Professor of Dance at Texas A&M University in the School of Performance, Visualization, and Fine Arts. She graduated from Florida State University’s School of Dance Program with her Master of Fine Arts in Choreography and Performance with a focus in Dance Technology. Her MFA thesis resulted in a two-year collaboration with FSU Computer Science faculty and students creating and publishing an original interactive Augmented Reality software for the stage called ViFlow. Petuch served for four years as Adjunct Faculty and Staff at FSU’s School of Dance teaching tech classes ranging from Dance on Camera and Projection Design. Petuch has created numerous dance films and was Co-Director with Annali Rose on their underwater dance film, Liminality, which has received national and international recognition and been screened in over 55 film festivals since 2020.
点击增大图片尺寸点击缩小图片尺寸附加信息撰稿人说明jennifer PETUCH jennifer AKALINA PETUCH是一名舞者、数字编舞、多媒体艺术家,也是德克萨斯农工大学表演、可视化和美术学院的舞蹈教学助理教授。她毕业于佛罗里达州立大学舞蹈学院,获得编舞和表演艺术硕士学位,主修舞蹈技术。她的硕士论文促成了与FSU计算机科学学院和学生为期两年的合作,为舞台创建并发布了一款名为ViFlow的原创交互式增强现实软件。佩奇在佛罗里达州立大学舞蹈学院担任了四年的兼职教职员工,教授摄影舞蹈和投影设计等技术课程。佩奇创作了许多舞蹈电影,并与安娜利·罗斯(Annali Rose)共同执导了水下舞蹈电影《Liminality》,该片获得了国内和国际的认可,自2020年以来在55多个电影节上放映。
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引用次数: 0
Reimagining Byzantine Dance XOPÓΣ: The Dance of Adam. The Making of Byzantine Chorography, The Anthropology of the Choir of Dance in Byzantium By Nicoletta Isar. 448 pp. Illustrated. Leiden: Alexandros Press, 2011. €250 paper. ISBN: 78-94-90387-04-4 paper. Elemental Chorology: Vignettes Imaginales By Nicoletta Isar. 448 pp. Illustrated. Leiden: Alexandros Press, 2020. €250 paper. ISBN: 978-90-80 64760-2 paper. 重塑拜占庭舞蹈 XOPÓΣ:亚当之舞。拜占庭舞蹈学的形成,拜占庭舞蹈合唱团的人类学》,Nicoletta Isar 著。448 页。有插图。莱顿:亚历山大出版社,2011 年。纸质版 250 欧元。ISBN: 78-94-90387-04-4 纸质版。 Elemental Chorology:Vignettes Imaginales 作者:Nicoletta Isar。448 页。有插图。莱顿:亚历山大出版社,2020 年。纸质版 250 欧元。ISBN: 978-90-80 64760-2 纸质版。
3区 艺术学 0 DANCE Pub Date : 2023-09-02 DOI: 10.1080/01472526.2023.2208486
Kathryn Dickason
Click to increase image sizeClick to decrease image size Notes* Isar borrows the term chorology from John Sallis, who applied it to his study of the archaic and enigmatic making of the cosmos in Plato’s Timaeus, see Sallis, Chorology: On Beginning in Plato’s Timaeus (Bloomington: Indiana University Press, 1999).1 Nicoletta Isar, “The Dance of Adam: Reconstructing the Byzantine Chorós,” Byzantinoslavica 61 (2003): 179–204.2 Alexei Lidov, “Hierotopy: The Creation of Sacred Spaces as a Form of Creativity and Subject of Cultural History,” in Hierotopy: Creation of Sacred Spaces in Byzantium and Medieval Russia, edited by Alexei Lidov (Moscow: Progress-Tradition, 2006), 32–58.3 Lidov, “Hierotopy,” 36.4 Mircea Eliade, The Sacred and the Profane: The Nature of Religion, translated by Willard Trask (New York: Harcourt, Brace, and World, Inc., 1957), 20–29.5 Nicoletta Isar, “Chorography (Chȏra, Chorós) – A Performative Paradigm of Creation of Sacred Space in Byzantium,” in Hierotopy: Creation of Sacred Spaces in Byzantium and Medieval Russia, edited by Alexei Lidov (Moscow: Progress-Tradition, 2006), 59–90.6 Julia Kristeva, Revolution in Poetic Language, translated by Margaret Waller (New York: Columbia University Press, 1984 [1974]).7 Bissera Pentcheva, The Sensual Icon: Space, Ritual, and the Senses in Byzantium (University Park: Pennsylvania State University Press, 2010), 155–82.8 Kimerer LaMothe, Why We Dance: A Philosophy of Bodily Becoming (New York: Columbia University Press, 2015).9 Robert Farris Thompson, African Art in Motion: Icon and Act (Berkeley: University of California Press, 1974); Thompson, “An Aesthetic of the Cool: West African Dance,” African Forum 2, no. 2 (1966): 85–102.10 Alfred Gell, Art and Agency: An Anthropological Theory (Oxford: Clarendon Press, 2013 [1998]).Additional informationNotes on contributorsKathryn DickasonKATHRYN DICKASON is a Public Relations Specialist at Simmons University in Boston. She has a PhD in Religious Studies from Stanford University and has published widely on Western medieval dance, iconography, literature, and sign theory. Her first book, Ringleaders of Redemption: How Medieval Dance Became Sacred, was published in 2021 by Oxford University Press. Currently, she is guest editing a special issue of postmedieval: A Journal of Medieval Cultural Studies on the legacies of medieval dance and is writing her second book on Western medieval dance iconography.
*伊萨尔借用了约翰·萨利斯(John Sallis)的“编年史”一词,萨利斯将其应用于柏拉图《蒂迈奥》中对宇宙古老而神秘的形成的研究,见萨利斯,《编年史:柏拉图《蒂迈奥》的开端》(布卢明顿:印第安纳大学出版社,1999年)Nicoletta Isar,“亚当之舞:重建拜占庭Chorós”,Byzantinoslavica 61 (2003): 179-204.2 Alexei Lidov,“崇拜:作为一种创造形式和文化历史主题的神圣空间的创造”,在崇拜:拜占庭和中世纪俄罗斯的神圣空间的创造,Alexei Lidov编辑(莫斯科:Progress-Tradition, 2006), 32-58.3 Lidov,“崇拜”,36.4 Mircea Eliade,神圣和亵渎:宗教的本质,由Willard Trask翻译(纽约:Harcourt, Brace, and World, Inc., 1957), 20-29.5 Nicoletta Isar,“编学(ch ra, Chorós) -拜占庭神圣空间创造的表演范式”,在Hierotopy:拜占庭和中世纪俄罗斯神圣空间的创造,由Alexei Lidov编辑(莫斯科:Progress-Tradition, 2006), 59-90.6 Julia Kristeva,诗歌语言革命,由Margaret Waller翻译(纽约:哥伦比亚大学出版社,1984 [1974])9 .比塞拉·潘切瓦,《感官标志:拜占庭的空间、仪式和感官》(大学公园:宾夕法尼亚州立大学出版社,2010年),155-82.8 .基默尔·拉莫特,《我们为什么跳舞:身体形成的哲学》(纽约:哥伦比亚大学出版社,2015年)罗伯特·法里斯·汤普森,非洲运动艺术:图标和行为(伯克利:加州大学出版社,1974年);汤普森,“酷的美学:西非舞蹈”,《非洲论坛》第2期,第2期。阿尔弗雷德·盖尔:《艺术与代理:一种人类学理论》(牛津:克拉伦登出版社,2013[1998])。作者简介凯瑟琳·迪卡森是波士顿西蒙斯大学的公共关系专家。她拥有斯坦福大学宗教研究博士学位,并在西方中世纪舞蹈、肖像学、文学和符号理论方面发表了大量文章。她的第一本书《救赎的头目:中世纪舞蹈如何变得神圣》于2021年由牛津大学出版社出版。目前,她是一个特刊的客座编辑后中世纪:中世纪舞蹈遗产的中世纪文化研究杂志,并正在写她的第二本书在西方中世纪舞蹈肖像。
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引用次数: 0
Connections and Missed Connections: Russian Emigrés Bring Ballet to An American City (Chicago, 1924) 联系与错过的联系:俄罗斯移民将芭蕾舞带到美国城市(芝加哥,1924)
IF 0.4 3区 艺术学 0 DANCE Pub Date : 2023-06-29 DOI: 10.1080/01472526.2023.2184629
K. Eliot
Abstract At the turn of the twentieth century, many Russian dancers cast aside careers in the highly regarded Imperial Ballet for unknown futures in the West. Emigrating for a variety of personal and artistic reasons, some decided to remain abroad during the revolution and after the Tsar’s assassination. This microhistory explores one moment in the Russian exile movement when former Imperial Ballet dancers Adolph Bolm, Anna Pavlova, and Tamara Karsavina connected, or just missed connecting, in 1924 Chicago. Their reasons for being there diverged but all believed they had a mission to spread the gifts of Russian ballet.
摘要在二十世纪之交,许多俄罗斯舞者放弃了在备受推崇的帝国芭蕾舞团的职业生涯,转而在西方寻找未知的未来。出于各种个人和艺术原因,一些人在革命期间和沙皇遇刺后决定留在国外。这部微观历史探索了俄罗斯流亡运动中的一个时刻,1924年,前帝国芭蕾舞团舞者阿道夫·博尔姆、安娜·帕夫洛娃和塔玛拉·卡萨维娜在芝加哥建立了联系,或者只是错过了联系。他们在那里的原因各不相同,但都认为他们的使命是传播俄罗斯芭蕾舞的天赋。
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引用次数: 0
Becoming A Frame 成为框架
IF 0.4 3区 艺术学 0 DANCE Pub Date : 2023-05-04 DOI: 10.1080/01472526.2022.2147362
M. Nicely
The title of Michael Sakamoto’s theory-rich, butoh-informed auto-ethnography An Empty Room refers to the cyclical relationship between form and emptiness found in Zen Buddhism. This seemingly paradoxical perception, where form is emptiness and emptiness form, describes the transformative relation between identity and potential that Sakamoto convincingly asserts can be accessed through butoh-based theory-in-practice (p. 106). An empty room—understood as a bodily space created in the process of performance—is “an ambivalent space with no clearly attainable state of being on which to hold or depend, but one that is also potentialized” (p. 116). Butoh founder Hijikata Tatsumi explored this space as a collision of socio-cultural forces, individual experience, and historical memory, which activates creative agency in self-formation. Sakamoto writes toward this self with knowledge and humility, placing his life experiences and lines of artistic inquiry into dialogue with Hijikata’s principles. The text digs deeply into butohbased philosophy and its application to bodily research, an approach largely absent from other English-language butoh scholarship. Despite its increasingly global presence, butoh remains something of an enigma to Westerners. Developed in Japan throughout the 1960s and ‘70s by Hijikata, Ashikawa Yoko, Ohno Kazuo, and Kasai Akira, this art form centers paradox and ambiguity as strategies for negotiating frictional dualities like East and West, self and other, and nature and culture. Integrating these dualities into embodied actions manifests compelling images that became familiar to Western audiences in the 1980s through the touring of Ohno Kazuo and Sankai Juku, and the circulation of several photo books. Sakamoto, a practitioner-scholar and photographer, marks his early affective encounter with butoh through the impact of such imagery (p. 17). He develops this encounter using Roland Barthes’s notion of the punctum: “that accident which pricks me (but also bruises me, is poignant to me)”
迈克尔·坂本(Michael Sakamoto)的这本理论丰富、但内容丰富的自动人种志《空屋》(An Empty Room)的标题,指的是禅宗中形式与空虚之间的循环关系。这种看似矛盾的感知,形式是空虚的,空虚的形式,描述了身份和潜力之间的转换关系,坂本令人信服地断言,可以通过基于butoh的理论在实践中获得(第106页)。一个空的房间——被理解为在表演过程中创造的身体空间——是“一个矛盾的空间,没有明确的可达到的存在状态,可以持有或依赖,但也是一个潜在的空间”(第116页)。Butoh创始人Hijikata Tatsumi将这个空间视为社会文化力量、个人经验和历史记忆的碰撞,它激活了自我形成的创造性机构。坂本以知识和谦逊来书写这个自我,将他的生活经历和艺术探索的路线与光方的原则进行对话。文章深入挖掘了基于butoh的哲学及其在身体研究中的应用,这种方法在很大程度上是其他英语butoh奖学金所缺乏的。尽管它在全球的影响力越来越大,但对西方人来说,舞踏仍然是一个谜。这种艺术形式在20世纪60年代和70年代由Hijikata, Ashikawa Yoko, Ohno Kazuo和Kasai Akira在日本发展起来,这种艺术形式将悖论和模糊性作为谈判东西方,自我与他人,自然与文化等摩擦二元性的策略。将这些二元性整合到具体的行动中,通过大野一雄和三海宿的巡回演出以及几本摄影集的流通,西方观众在20世纪80年代熟悉了这些引人注目的图像。坂本是一位实践学者和摄影师,他通过这种意象的影响来标记他早期与舞踏的情感接触(第17页)。他用罗兰·巴特(Roland Barthes)关于刺痛点的概念发展了这一遭遇:“那个刺痛我的意外(但也伤了我,对我来说是痛苦的)”
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引用次数: 0
Around the Mirror Ball: The Globalization and Glocalization of Disco 围绕着镜子球:迪斯科的全球化和全球本土化
IF 0.4 3区 艺术学 0 DANCE Pub Date : 2023-05-04 DOI: 10.1080/01472526.2022.2147363
E. Bergman
The anthology Global Dance Cultures in the 1970s and 1980s: Disco Heterotopias, co-edited by Flora Pitrolo and Marko Zubak, offers an interdisciplinary examination of the global spread and local interpretations of disco music and disco culture within a historical period shaped by social change, political conflict, and the globalization of mass media industries. With rigorously researched contributions by scholars, DJs, and musical experts representing different fields, scenes, and national locales, the anthology achieves its stated purpose of examining “how disco acquired different forms, meanings and functions as it was adopted and re-imagined” across distinct social, cultural, political, economic, and industrial contexts (p. 1). Most significantly, the anthology expands scholarship on disco’s routes and cultural meanings beyond extant studies of the rise and fall of disco in the U.S. context. Bringing together ideas from popular music, cultural studies, and media studies, the contributors, many of whom write from non-U.S. or U.K. positions, collectively offer generative theoretical frameworks and methods to envision and comprehend the globalizing and glocalizing of pop culture. While the focus on moving bodies is uneven across chapters, dance and performance scholars invested in embodied flows of popular, mediated culture stand to benefit from the wealth of perspectives and historical information included in the volume’s exploration of global dance music cultures. The introduction, co-written by Pitrolo and Zubak, provides two epistemological frames for considering diverse iterations of disco during the 1970s and ‘80s and configuring new disco historiographies. First is Michel Foucault’s notion of heterotopia, “a term rooted in the spatial and able to account for a simultaneous participation in different geographical and imaginary regimes” which is invoked via disco’s most iconic symbol, the mirror ball (p. 5). The glittering mirror ball, with its ability to refract, scatter, and multiply a single light and transform an environment into a real yet unreal space, points to how each disco culture “draws into itself the disco paradigm as imaginary cipher
由Flora Pitrolo和Marko Zubak共同编辑的选集《20世纪70年代和80年代的全球舞蹈文化:迪斯科异托皮亚》,对社会变革、政治冲突和大众媒体行业全球化所塑造的历史时期内迪斯科音乐和迪斯科文化的全球传播和地方诠释进行了跨学科的研究。凭借代表不同领域、场景和国家地区的学者、DJ和音乐专家的严谨研究,该选集实现了其既定目的,即在不同的社会、文化、政治、经济和工业背景下研究“迪斯科是如何在被采用和重新想象时获得不同的形式、意义和功能的”(第1页)。最重要的是,这本选集扩展了对迪斯科路线和文化意义的研究,超越了对迪斯科在美国兴起和衰落的现有研究。撰稿人汇集了流行音乐、文化研究和媒体研究的观点,其中许多人来自非美国。美国或英国的立场共同提供了设想和理解流行文化全球化和全球化的生成性理论框架和方法。虽然各章节对移动身体的关注不均衡,但舞蹈和表演学者对流行、中介文化的具体流动进行了投资,他们将受益于该卷对全球舞曲文化的探索中所包含的丰富视角和历史信息。该引言由Pitrolo和Zubak合著,提供了两个认识论框架,用于考虑20世纪70年代和80年代迪斯科的不同迭代,并配置新的迪斯科历史。首先是米歇尔·福柯的异托邦概念,“一个植根于空间的术语,能够解释同时参与不同的地理和想象制度”,这是通过迪斯科最具标志性的符号——镜像球来引用的(第5页)。闪闪发光的镜面球能够折射、散射和倍增单个光线,并将环境转化为真实而不真实的空间,它指出了每一种迪斯科文化是如何“将迪斯科范式作为想象中的密码”引入自身的
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引用次数: 0
Right to Refusal: Consent and Rejection in Social Swing Dancing 拒绝的权利:社交摇摆舞中的同意与拒绝
IF 0.4 3区 艺术学 0 DANCE Pub Date : 2023-05-04 DOI: 10.1080/01472526.2023.2173941
H. Standiford
Abstract How has a small swing dance community navigated shifts in etiquette surrounding consent and refusal in social dancing? This research focuses on Pittsburgh’s swing dance community and the changes that have occurred between the 1990s and 2022. To illustrate shifts in requesting consent for dances, accepting or declining dances, and expressing discomfort during dances, this study draws from interviews with dancers and participant observation. By recasting “no” as an acceptable response, the Pittsburgh swing dance community creates more opportunities for participants to set boundaries and opens a spectrum of possible responses that fall between a “yes” or a “no.”
一个小型摇摆舞社区如何在交际舞中围绕同意和拒绝的礼仪变化中导航?这项研究的重点是匹兹堡的摇摆舞社区以及20世纪90年代到2022年之间发生的变化。为了说明舞蹈请求同意、接受或拒绝舞蹈以及在舞蹈中表达不适的转变,本研究从对舞者的采访和参与者观察中得出结论。通过将“不”重新定义为可接受的回答,匹兹堡摇摆舞社区为参与者创造了更多的机会来设定界限,并打开了介于“是”或“否”之间的可能回答范围。
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引用次数: 0
Journeying Toward Center with the late Nancy Topf 与已故的南希·托普夫一起走向中心
IF 0.4 3区 艺术学 0 DANCE Pub Date : 2023-05-04 DOI: 10.1080/01472526.2023.2173943
Kristin Marrs
I recently expressed to a friend my desire to “stay centered” during a challenging situation. Although my friend and I both intuitively understood the meaning of this common phrase, my own understanding of “center” was challenged and enriched while reading the late Nancy Topf’s newly published book, aptly subtitled The Anatomy of Center. Topf developed and founded Topf Technique/Dynamic AnatomyVR , a somatic practice in the Ideokinetic lineage of Mabel Todd and Barbara Clark. A dancer who came to somatic work for the same reason so many do—a desire to move with freedom and without pain—Topf’s life and the documentation of her life’s research were tragically cut short by a plane crash in 1998. Her longtime student Hetty King took on the task of editing and publishing Topf’s manuscript. In doing so, King has provided somatic practitioners, dancers, dance educators, and those seeking strategies for embodied living with an invaluable resource. King has clearly divided Topf’s writing into digestible chapters describing distinct anatomical regions of the body—such as mouth, the feet and hands, and the crucial psoas at the center of it all. The reader is guided along a non-linear but logical path through the body, as each chapter offers visualizations, images, and philosophical ideas about anatomy. The chapters can be approached independently and yet are interdependent, creating a web-like understanding of the body through overlapping experiences and concepts. The book is a workbook, and the reader is explicitly instructed to take time with the offered images and exercises. I couldn’t ignore this instruction; Topf’s thoughtful writing and attention to detail inspired me to read the text with care. I consumed small chunks of each chapter over many weeks, and Topf’s movement explorations and visualizations immediately made their way into my dancing and teaching practices. Although a newcomer to this technique, I heard Topf’s voice permeating the book, and I felt intimately guided by her kindness, patience, and humor. A sense of whimsy pervades the text; each exploration is relayed
最近,我向一位朋友表达了在充满挑战的情况下“保持专注”的愿望。尽管我和我的朋友都直观地理解了这个常见短语的含义,但在阅读已故南希·托普夫最新出版的书时,我对“中心”的理解受到了挑战和丰富,这本书的副标题恰如其分,叫做《中心解剖》。Topf开发并创立了Topf Technique/Dynamic AnatomyVR,这是Mabel Todd和Barbara Clark的等速谱系中的一项身体实践。作为一名舞者,她从事身体工作的原因与许多人的原因相同——渴望自由而不痛苦地移动——托普夫的生活和她一生研究的文件在1998年的一次飞机失事中不幸中断。她的长期学生赫蒂·金承担了编辑和出版托普夫手稿的任务。在这样做的过程中,金为身体从业者、舞者、舞蹈教育者和那些寻求具体生活策略的人提供了宝贵的资源。金明确地将托普夫的作品分为易于理解的章节,描述了身体的不同解剖区域,如口腔、脚部和手部,以及处于这一切中心的关键腰大肌。读者被引导沿着一条非线性但合乎逻辑的路径穿过身体,因为每一章都提供了关于解剖学的可视化、图像和哲学思想。这些章节可以独立处理,但又是相互依存的,通过重叠的经验和概念创造了对身体的网络式理解。这本书是一本工作簿,明确要求读者花时间阅读所提供的图像和练习。我不能忽视这个指示;托普夫深思熟虑的写作和对细节的关注激发了我仔细阅读文本的灵感。我花了好几个星期的时间阅读每一章的小部分,托普夫的动作探索和视觉化立即进入了我的舞蹈和教学实践。虽然我是这门技术的新手,但我听到托普夫的声音渗透到了书中,我感到她的善良、耐心和幽默深深地指引着我。文本中弥漫着一种异想天开的感觉;每次探测都会转播
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引用次数: 0
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DANCE CHRONICLE
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