This is an extensive work on international folk dancing as practiced in the United States. It is a must for folk dance enthusiasts--novice to expert. Never before has such a wide variety of entries on this popular, multi-faceted social phenomenon been brought together. It tells how to do the hopak, czardas and the bamboo pole dance; plan an international folk dance program; do the little finger hold and the hambo swing. International Folk Dancing U.S.A. presents historical vignettes on pioneer folk dance leaders; instructions for 180 dances from 30 countries; contributions from 60 folk dance authorities; easy-to-follow dance step descriptions; a Glossary of folk dance terms; many helpful illustrations. "A tremendous achievement," writes Miriam Gray in her Foreword, "a resource book par excellence, an encyclopedic treasure trove of folk dance information from the people and the countries who have done the most to influence the growth of international folk dancing in the United States. More than sixty authors, teachers, leaders, and folk dancers have contributed their thoughts, their knowledge, and their unique historical perspective. Leaders--whether you are associated with local folk dance clubs, large urban community center, or recreation departments--this book is for you! Authors, dance students, international folk dancers, researchers, teachers (amateur and professional)--in fact, anyone who likes to dance or to read about dance--this book is for you, too! Every library, personal and public, should own a copy. You may never need to buy another folk dance book."

Molly Spotted Elk: A Penobscot in Paris chronicles the extraordinary life of a twentieth-century American Indian performing artist. Born in 1903 on the Penobscot reservation in Maine, Molly ventured into show business at an early age - performing vaudeville in New York, starring in the classic docudrama The Silent Enemy, then dancing for royalty and mingling with the literary elite in Europe. In Paris, Molly found an audience more appreciative of authentic Native dance than in the United States. There Molly married a French journalist, but she was forced to leave him and flee France with her daughter during the 1940 German occupation. Drawing extensively on diaries, letters, interviews, and other sources, Bunny McBride reconstructs Molly Spotted Elk's story and sheds new light on the pressures Molly and her peers endured in acting out white stereotypes of the ""Indian.""

Generations of Texans have believed that "to dance is to live." At rustic "play parties" and elegant cotillions, in tiny family dance halls and expansive urban honky-tonks, from historic beginnings to next Saturday night, Texans have waltzed, polkaed, schottisched, and shuffled their way across the state. In Dance across Texas, internationally known dance instructor and writer Betty Casey takes an informal look at the history of Texas dancing and, in clear diagrams, photos, and detailed instructions, tells "how to" do more than twenty Texas dances. Previously, little had been recorded about the history of dancing on the frontier. Journal and diary entries, letters, and newspaper clippings preserve enticing, if sketchy, descriptions of the types of dances that were popular. Casey uses a variety of sources, including interviews and previously unpublished historical materials, such as dance cards, invitations, and photographs, to give us a delightful look at the social context of dance. The importance of dance to early Texans is documented through colorful descriptions of clothing worn to the dances, of the various locations where dances were held, ranging from a formal hall to a wagon sheet spread on the ground, and of the hardships endured to get to a dance. Also included in the historical section of Dance across Texas are notes on the "morality" of dance, the influence of country music on modern dance forms, and the popularity of such Texas dance halls and clubs as Crider's and Gilley's. The instruction section of the book diagrams twenty-two Texas dances, including standard waltzes and two-steps as well as the Cotton-Eyed Joe, Put Your Little Foot, Herr Schmidt, the Western Schottische, and such "whistle'" or mixer dances as Paul Jones, Popcorn, and Snowball. Clear and detailed directions for each dance, along with suggested musical selections, accompany the diagrams and photos. Dance and physical education teachers and students will find this section invaluable, and aspiring urban cowboys can follow the easy-to-read diagrammed footsteps to a satisfying spin around the honky-tonk floor. Anyone interested in dance or in the history of social customs in Texas will find much to enjoy in this refreshing and often amusing look at a Texas "national" pastime.

Indonesia, with its mix of ethnic cultures, cosmopolitan ethos, and strong national ideology, offers a useful lens for examining the intertwining of tradition and modernity in globalized Asia. In Inventing the Performing Arts, Matthew Isaac Cohen explores the profound change in diverse arts practices from the nineteenth century until 1949. He demonstrates that modern modes of transportation and communication not only brought the Dutch colony of Indonesia into the world economy, but also stimulated the emergence of new art forms and modern attitudes to art, disembedded and remoored traditions, and hybridized foreign and local. In the nineteenth century, access to novel forms of entertainment, such as the circus, and newspapers, which offered a new language of representation and criticism, wrought fundamental changes in theatrical, musical, and choreographic practices. Musical drama disseminated print literature to largely illiterate audiences starting in the 1870s, and spoken drama in the 1920s became a vehicle for exploring social issues. Twentieth-century institutions-including night fairs, the recording industry, schools, itinerant theatre, churches, cabarets, round-the-world cruises, and amusement parks-generated new ways of making, consuming, and comprehending the performing arts. Concerned over the loss of tradition and ""Eastern"" values, elites codified folk arts, established cultural preservation associations, and experimented in modern stagings of ancient stories. Urban nationalists excavated the past and amalgamated ethnic cultures in dramatic productions that imagined the Indonesian nation. The Japanese occupation (1942-1945) was brief but significant in cultural impact: plays, songs, and dances promoting anti-imperialism, Asian values, and war-time austerity measures were created by Indonesian intellectuals and artists in collaboration with Japanese and Korean civilian and military personnel. Artists were registered, playscripts censored, training programs developed, and a Cultural Center established. Based on more than two decades of archival study in Indonesia, Europe, and the United States, this richly detailed, meticulously researched book demonstrates that traditional and modern artistic forms were created and conceived, that is ""invented,"" in tandem. Intended as a general historical introduction to the performing arts in Indonesia, it will be of great interest to students and scholars of Indonesian performance, Asian traditions and modernities, global arts and culture, and local heritage.

Folk performances reflect the life-worlds of a vast section of subaltern communities in India. What is the philosophy that drives these performances, the vision that enables as well as enslaves these communities to present what they feel, think, imagine, and want to see? Can such performances challenge social hierarchies and ensure justice in a caste-ridden society? In Cultural Labour, the author studies bhuiyan puja (landworship), bidesia (theatre of migrant labourers), Reshma-Chuharmal (Dalit ballads), dugola (singing duels) from Bihar, and the songs and performances of Gaddar, who was associated with Jana Natya Mandali, Telangana: he examines various ways in which meanings and behaviour are engendered in communities through rituals, theatre, and enactments. Focusing on various motifs of landscape, materiality, and performance, the author looks at the relationship between culture and labour in its immediate contexts. Based on an extensive ethnography and the author's own life experience as a member of such a community, the book offers a new conceptual framework to understand the politics and aesthetics of folk performance in the light of contemporary theories of theatre and performance studies.

The object of the present work is to develop a method for a structural analysis of European chain and round dance patterns with a view to establishing a categorisation of these dances according to their basic step patterns. This attempt has never been made before as surprisingly few works have been published on this subject. The first of the three volumes contains an introduction to chain and round dances in Europe and describes the collected data used for the analysis. The second volume explains how to read the catalogues and presents the groupings of the material. The third volume contains the complete material as tables and examples. The study concludes that a series of main categories can be established on the basis of the theoretical models suggested here.

This definitive work on the contribution of the Gypsies to the development of flamenco traces their influences on music from their long migration from India, through Iran, Turkey, Greece, and Hungary, to their persecution in Spain. This new updated edition provides fuller explanations of some of the technical terms and an invaluable biographical dictionary of 200 of the foremost Gypsy flamenco artists from its origins to the present day, as well as a discography and videography.

How did flamenco-a song and dance form associated with both a despised ethnic minority in Spain and a region frequently derided by Spaniards-become so inexorably tied to the country's culture? Sandie Holguin focuses on the history of the form and how reactions to the performances transformed from disgust to reverance over the course of two centuries. Holguin brings forth an important interplay between regional nationalists and image makers actively involved in building a tourist industry. Soon they realized flamenco performances could be turned into a folkloric attraction that could stimulate the economy. Tourists and Spaniards alike began to cultivate flamenco as a representation of the country's national identity. This study reveals not only how Spain designed and promoted its own symbol but also how this cultural form took on a life of its own.

Dance marathons were a phenomenally popular fad during the manic 1920s and depressive 1930s. What began as a craze soon developed into a money-making business which lasted 30 years. Some 20,000 contestants and show personnel participated in these events; audiences, the majority women, totalled in the millions. "A Poor Man's Nightclub," dance marathons were the dog-end of American show business, a bastard form of entertainment which borrowed from vaudeville, burlesque, night club acts and sports.

This book is a study of Salpuri-Chum, a traditional Korean dance for expelling evil spirits. The authors explore the origins and practice of Salpuri-Chum. The ancient Korean people viewed their misfortunes as coming from evil spirits; therefore, they wanted to expel the evil spirits to recover their happiness. The music for Salpuri-Chum is called Sinawi rhythm. It has no sheet music and lacks the concept of metronomic technique. In this rhythm, the dancer becomes a conductor. Salpuri-Chum is an artistic performance that resolves the people's sorrow. In many cases, it is a form of sublimation. It is also an effort to transform the pain of reality into beauty, based on the Korean people's characteristic merriment. It presents itself, then, as a form of immanence. Moreover, Salpuri-Chum is unique in its use of a piece of white fabric. The fabric, as a symbol of the Korean people's ego ideal, signifies Salpuri-Chum's focus as a dance for resolving their misfortunes.

Learning Capoeira: Lessons in Cunning from an Afro-Brazilian Art is a provocative look at capoeira, a demanding acrobatic art that combines dance, ritual, music, and fighting style. First created by slaves, freedmen, and gang members, capoeira is a study in contrasts that integrates African-descended rhythms and flowing dance steps with hard lessons from the street. According to veteran teachers, capoeira will transform novices, instilling in them a sense of malicia, or "cunning," and changing how they walk, hear, and interact.
Learning Capoeira is an ethnographic study based on author Greg Downey's extensive research about capoeira and more than ten years of apprenticeship. It looks at lessons from traditional capoeira teachers in Salvador, Brazil, capturing the spoken and unspoken ways in which they pass on the art to future generations. Downey explores how bodily training can affect players' perceptions and social interactions, both within the circular roda, the "ring" where the game takes place, as well as outside it, in their daily lives. He brings together an experience-centered, phenomenological analysis of the art with recent discoveries in psychology and the neurosciences about the effects of physical education on perception. The text is enhanced by more than twenty photos of capoeira sessions, many taken by veteran teacher, Mestre Cobra Mansa.
Learning Capoeira breaks from many contemporary trends in cultural studies of all sorts, looking at practice, education, music, nonverbal communication, perception, and interaction. It will be of interest to students of African Diaspora culture, performance, sport, and anthropology. For anyone who has wondered how physical training affects our perceptions, this close study of capoeira will open new avenues for understanding how culture shapes the ways we carry ourselves and see the world.

During the patron saint fiesta in the Andean town of San Jeronimo, Peru, crowds gather at sunset in the town square, eagerly awaiting the entrance of the colorful dance troupes, or "comparsas," With their masks, music, and surprising interpretations of contemporary events, the "comparsas" of the Cusco region are the focus of this multifaceted work. At the crossroads of folklore and ritual, mass media and local preferences, and regional and national identity, the "comparsas"--recorded here on video and compact disc--have become a powerful way for the local people to make sense of their place in Peru and in the world. As Zoila Mendoza shows, they do more than reflect societal changes, they actively transform society.
In this fluid world, she argues, racial and ethnic identities are shaped more by notions of what is decent, elegant, and modern rather than by skin color or status. As the different troupes vie for the townspeople's recognition as the most "authentic" group, these notions are challenged and reworked. A fascinating look at a rich tradition, this innovative work is also a compelling example of the critical anthropology of performance.