Pub Date : 2023-09-15DOI: 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...
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Pub Date : 2023-09-11DOI: 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...
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Pub Date : 2023-09-02DOI: 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
{"title":"The Fate of <i>La Feste</i> : An Affective Reading of Maximilien Gardel’s Mirsa Ballets","authors":"Amanda Danielle Moehlenpah","doi":"10.1080/01472526.2023.2251364","DOIUrl":"https://doi.org/10.1080/01472526.2023.2251364","url":null,"abstract":"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","PeriodicalId":42141,"journal":{"name":"DANCE CHRONICLE","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134968402","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-02DOI: 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。
{"title":"Unlocking the Beauty of Screendance: A Journey through History, Curatorial Practice, and Personal Reflections <i>Screendance from Film to Festival: Celebration and Curatorial Practice</i> By Cara Hagan. 207pp. Illustrated. North Carolina: McFarland & Company, Inc, 2022. $39.95 softcover, $23.99 e-book. ISBN 9781476669847, ISBN 9781476645452.","authors":"Jennifer Petuch","doi":"10.1080/01472526.2023.2254554","DOIUrl":"https://doi.org/10.1080/01472526.2023.2254554","url":null,"abstract":"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.","PeriodicalId":42141,"journal":{"name":"DANCE CHRONICLE","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134969664","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-02DOI: 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.
{"title":"Reimagining Byzantine Dance <i>XOPÓΣ: The Dance of Adam. The Making of Byzantine Chorography, The Anthropology of the Choir of Dance</i> <i>in</i> <i>Byzantium</i> By Nicoletta Isar. 448 pp. Illustrated. Leiden: Alexandros Press, 2011. €250 paper. ISBN: 78-94-90387-04-4 paper. <b> <i>Elemental Chorology: Vignettes Imaginales</i> </b> <b>By</b> Nicoletta Isar. 448 pp. Illustrated. Leiden: Alexandros Press, 2020. €250 paper. ISBN: 978-90-80 64760-2 paper.","authors":"Kathryn Dickason","doi":"10.1080/01472526.2023.2208486","DOIUrl":"https://doi.org/10.1080/01472526.2023.2208486","url":null,"abstract":"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.","PeriodicalId":42141,"journal":{"name":"DANCE CHRONICLE","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134969693","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-29DOI: 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.
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Pub Date : 2023-05-04DOI: 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)”
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Pub Date : 2023-05-04DOI: 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
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Pub Date : 2023-05-04DOI: 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.”
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Pub Date : 2023-05-04DOI: 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
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