The first monograph on the work of British choreographer Jonathan Burrows, this book examines his artistic practice and poetics as articulated through his choreographic works, his writings and his contributions to current performance debates. It considers the contexts, principles and modalities of his choreography, from his early pieces in the 1980s to his latest collaborative projects, providing detailed analyses of his dances and reflecting on his unique choreomusical partnership with composer Matteo Fargion. Known for its emphasis on gesture and humour, and characterised by compositional clarity and rhythmical patterns, Burrows' artistic work takes the language of choreography to its limits and engages in a paradoxical, and hence transformative, relationship with dance's historical and normative structures. Exploring the ways in which Burrows and Fargion's poetics articulates movement, performative presence and the collaborative process in a 'minor' register, this study conceptualises the work as a politically compelling practice that destabilises major traditions from a minoritarian position.

This book presents an analysis of how the grassroots movement of Guangchang Wu or 'square dance' in China has become a national phenomenon. Through oral narratives offering rich descriptions of lived encounters, the experiences of those involved in leading, organizing, teaching and learning Guangchang Wu are revealed. Through these narratives, this book serves to understand the leadership practices occurring and how this dance practice is deeply rooted in the complexities of China's rapid economic development, acceleration of urbanisation, and the desire for a healthier and more communal lifestyle.

From its beginnings as an alternative and dissident form of dance training in the 1960s, Somatics emerged at the end of the twentieth century as one of the most popular and widespread regimens used to educate dancers. It is now found in dance curricula worldwide, helping to shape the look and sensibilities of both dancers and choreographers and thereby influencing much of the dance we see onstage worldwide. One of the first books to examine Somatics in detail and to analyse how and what it teaches in the dance studio, The Natural Body in Somatics Dance Training considers how dancers discover and assimilate new ways of moving and also larger cultural values associated with those movements. The book traces the history of Somatics, and it also details how Somatics developed in different locales, engaging with local politics and dance histories so as to develop a distinctive pedagogy that nonetheless shared fundamental concepts with other national and regional contexts. In so doing it shows how dance training can inculcate an embodied politics by guiding and shaping the experience of bodily sensation, constructing forms of reflexive evaluation of bodily action, and summoning bodies into relationship with one another. Throughout, the author focuses on the concept of the natural body and the importance of a natural way of moving as central to the claims that Somatics makes concerning its efficacy and legitimacy.

This book strives to unmask the racial inequity at the root of the emergence of modern physical culture systems in the US Progressive Era (1890s-1920s). This book focuses on physical culture - systematic, non-competitive exercise performed under the direction of an expert - because tracing how people practiced physical culture in the Progressive Era, especially middle- and upper-class white women, reveals how modes of popular performance, institutional regulation, and ideologies of individualism and motherhood combined to sublimate whiteness beneath the veneer of liberal progressivism and reform. The sites in this book give the fullest picture of the different strata of physical culture for white women during that time and demonstrate the unracialization of whiteness through physical culture practices. By illuminating the ways in which whiteness in the US became a default identity category absorbed into the "universal" ideals of culture, arts, and sciences, the author shows how physical culture circulated as a popular performance form with its own conventions, audience, and promised profitability. Finally, the chapters reveal troubling connections between the daily habits physical culturists promoted and the eugenics movement's drive towards more reproductively efficient white bodies. By examining these written, visual, and embodied texts, the author insists on a closer scrutiny of the implicit whiteness of physical culture and forwards it as a crucial site of analysis for performance scholars interested in how corporeality is marshaled by and able to contest local and global systems of power.

"N=omai" dance drama, an artistic expression combining sacred, communal, economic, and cultural spheres of community life in the district of Higashidorimura, is a performing tradition that provides an identity to agriculturally based villages. It has retained features characteristic of the music, drama, and sacred practices of medieval Japan. "N=omai" singing exhibits traits linked to Buddhist chanting. The instrumental music originates from folk Shinto. This study highlights the social and cultural value "n=omaii" has for the residents in villages that perform it by providing the historical context in which it is examined, as well as its current performance practices.

As this work explores the aspects of agricultural Japanese society, revealed through a dance drama, it will appeal to music and drama scholars as well as students of Japanese culture and history. After establishing the historical lens from which to view "n DEGREESD=omai" drama, the theatrical and musical aspects are discussed in detail. Photographs and musical examples enhance this thorough, well-organized study.

This is the story of English Country Dance, from its 18th century roots in the English cities and countryside, to its transatlantic leap to the U.S. in the 20th century, told by not only a renowned historian but also a folk dancer, who has both immersed himself in the rich history of the folk tradition and rehearsed its steps.

In City Folk, Daniel J. Walkowitz argues that the history of country and folk dancing in America is deeply intermeshed with that of political liberalism and the 'old left.' He situates folk dancing within surprisingly diverse contexts, from progressive era reform, and playground and school movements, to the changes in consumer culture, and the project of a modernizing, cosmopolitan middle class society.

Tracing the spread of folk dancing, with particular emphases on English Country Dance, International Folk Dance, and Contra, Walkowitz connects the history of folk dance to social and international political influences in America. Through archival research, oral histories, and ethnography of dance communities, City Folk allows dancers and dancing bodies to speak. From the norms of the first half of the century, marked strongly by Anglo-Saxon traditions, to the Cold War nationalism of the post-war era, and finally on to the counterculture movements of the 1970s, City Folk injects the riveting history of folk dance in the middle of the story of modern America.

While dance has always been as demanding as contact sports, intuitive boundaries distinguish the two forms of performance for men. Dance is often regarded as a feminine activity, and men who dance are frequently stereotyped as suspect, gay, or somehow unnatural. But what really happens when men dance?
When Men Dance offers a progressive vision that boldly articulates double-standards in gender construction within dance and brings hidden histories to light in a globalized debate. A first of its kind, this trenchant look at the stereotypes and realities of male dancing brings together contributions from leading and rising scholars of dance from around the world to explore what happens when men dance. The dancing male body emerges in its many contexts, from the ballet, modern, and popular dance worlds to stages in Georgian and Victorian England, Weimar Germany, India and the Middle East. The men who dance and those who analyze them tell stories that will be both familiar and surprising for insiders and outsiders alike.

As stories of Indian dance's renaissance span almost a full century, there has emerged a globally dispersed community of Indian dancers, scholars and audiences who are deeply committed to keeping these traditions alive and experimenting with traditional dance languages to grapple with contemporary themes and issues. Scripting Dance in Contemporary India is an edited volume that contributes to this field of Indian dance studies. The book engages with multiple dance forms of India and their representations. The contributions are eclectic, including writings by both scholars and performers who share their experiential knowledge. There are four sections in the book - section I titled, "Representations' has three chapters that deal with textual representations and illustrations of dance and dancers, and the significance of those representations in the present. Section II titled, "Histories in Process" consists of two chapters that engage with the historiographies of dance forms and suggest that histories are narratives that are continually created. In the third section, "Negotiations", the four chapters address the different ways in which dance is embedded in society, and the different ways in which the aesthetics of a form has to negotiate with social, economic and political imperatives. The final section, "Other Voices/ Other Bodies" brings voices which are outside the mainstream of dance as 'serious' art.

The years between 1910 and 1940 were formative for Mexico, with the ouster of Porfirio Diaz, the subsequent revolution, and the creation of the new state. Amid the upheaval, Mexican dance emerged as a key arena of contestation regarding what it meant to be Mexican. Through an analysis of written, photographic, choreographic, and cinematographic renderings of a festive Mexico, Choreographing Mexico examines how bodies in motion both performed and critiqued the nation. Manuel Cuellar details the integration of Indigenous and regional dance styles into centennial celebrations, civic festivals, and popular films. Much of the time, this was a top-down affair, with cultural elites seeking to legitimate a hegemonic national character by incorporating traces of indigeneity. Yet dancers also used their moving bodies to challenge the official image of a Mexico full of manly vigor and free from racial and ethnic divisions. At home and abroad, dancers made nuanced articulations of female, Indigenous, Black, and even queer renditions of the nation. Cuellar reminds us of the ongoing political significance of movement and embodied experience, as folklorico maintains an important and still-contested place in Mexican and Mexican American identity today.

This "what is"-rather than "how to"- volume proposes a theoretical framework for understanding dance leadership for dancers, leaders, and students of both domains, illustrated by portraits of leaders in action in India, South Africa, UK, US, Brazil and Canada. What is dance leadership? Who practices it, in what setting, and why? Through performance, choreography, teaching, writing, organizing and directing, the dance leaders portrayed herein instigate change and forward movement. Illustrating all that is unique about leading in dance, and by extension the other arts, readers can engage with such wide-ranging issues as: Does the practice of leading require followers? How does one individual's dance movement act on others in a group? What does 'social engagement' mean for artists? Is the pursuit of art and culture a human right?

Examining corporeal expressions of indigenousness from an historical perspective, this book highlights the development of cultural hybridity in New Zealand via the popular performing arts, contributing new understandings of racial, ethnic, and gender identities through performance. The author offers an insightful and welcome examination of New Zealand performing arts via case studies of drama, music, and dance, performed both domestically and internationally. As these examples show, notions of modern New Zealand were shaped and understood in the creation and reception of popular culture. Highlighting embodied indigenous cultures of the past provides a new interpretation of the development of New Zealand's cultural history and adds an unexplored dimension in understanding the relationships between M?ori (indigenous New Zealander) and P?keh? (non-M?ori) throughout the late nineteenth and into the early twentieth centuries.

In this instant "New York Times" bestseller, Misty Copeland makes history as the only African American soloist dancing with the prestigious American Ballet Theatre. But when she first placed her hands on the barre at an after-school community center, no one expected the undersized, anxious thirteen-year-old to become a groundbreaking ballerina.
When she discovered ballet, Misty was living in a shabby motel room, struggling with her five siblings for a place to sleep on the floor. A true prodigy, she was dancing en pointe within three months of taking her first dance class and performing professionally in just over a year: a feat unheard of for any classical dancer. But when Misty became caught between the control and comfort she found in the world of ballet and the harsh realities of her own life (culminating in a highly publicized custody battle), she had to choose to embrace both her identity and her dreams, and find the courage to be one of a kind.
"Life in Motion" is an insider's look at the cutthroat world of professional ballet, as well as a moving story of passion and grace for anyone who has dared to dream of a different life.

Ungoverning Dance examines the work of progressive contemporary dance artists in continental Europe from the mid 1990s to 2015. Placing this within its historical and political context - that of neoliberalism and austerity - it argues that these artists have developed an ethico-aesthetic approach that uses dance practices as sites of resistance against dominant ideologies, and that their works attest to the persistence of alternative ways of thinking and living. In response to the way that the radical values informing their work are continually under attack from neoliberalism, these artists recognise that they in effect share common pool resources. Thus, while contemporary dance has been turned into a market, they nevertheless value the extent to which it functions as a commons. Work that does this, it argues, ungoverns dance. Theoretically, the book begins with a discussion of dance in relation to neoliberalism and post-Fordism, and then develops an account of ethico-aesthetics in choreography drawing in particular on the work of Emmanuelle Levinas and its adaptation by Maurice Blanchot. It also explores ethics from the point of view of affect theory drawing on the work of Erin Manning and Brian Massumi. These philosophical ideas inform close readings of works from the 1990s and 2000s by two generations of European-based dance artists: that of Jerome Bel, Jonathan Burrows, La Ribot, and Xavier Le Roy who began showing work in the 1990s; and that of artists who emerged in the 2000s including Fabian Barba, Faustin Linyekula, Ivana Muller, and Nikolina Pristas. Topics examined include dance and precarious life, choreographing friendship, re-performance, the virtual in dance, and a dancer's experience of the Egyptian revolution. Ungoverning Dance proposes new ways of understanding recent contemporary European dance works by making connections with their social, political, and theoretical contexts.

Appalachian Spring, with music by Aaron Copland and choreography by Martha Graham, counts among the best known American contributions to the global concert hall and stage. In the years since its premiere-as a dance work at the Library of Congress in 1944-it has become one of Copland's most widely performed scores, and the Martha Graham Dance Company still treats it as a signature work. Over the decades, the dance and the music have taken on a range of meanings that have transformed a wartime production into a seemingly timeless expression of American identity, both musically and visually. In this Oxford Keynotes volume, distinguished musicologist Annegret Fauser follows the work from its inception in the midst of World War II to its intersections with contemporary American culture, whether in the form of choreographic reinterpretations or musical ones, as by John Williams, in 2009, for the inauguration of President Barack Obama. A concise and lively introduction to the history of the work, its realization on stage, and its transformations over time, this volume combines deep archival research and cultural interpretations to recount the creation of Appalachian Spring as a collaboration between three creative giants of twentieth-century American art: Graham, Copland, and Isamu Noguchi. Building on past and current scholarship, Fauser critiques the myths that remain associated with the work and its history, including Copland's famous disclaimer that Appalachian Spring had nothing to do with the eponymous Southern mountain region. This simultaneous endeavor in both dance and music studies presents an incisive exploration this work, situating it in various contexts of collaborative and individual creation.

Originally published in 1921. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. Obscure Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.