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1
Dordzhieva, G. A. "Crane tunes and dances in Kalmyk traditional culture." Languages and Folklore of Indigenous Peoples of Siberia, no. 38 (2019): 33–44. http://dx.doi.org/10.25205/2312-6337-2019-2-33-44.
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The article is devoted to the documentation of music-related phenomena of the Togrun Bi (Crane dance of Kalmyks). The traditional music of Kalmyks is deeply rooted in the culture of Oirad. The new geographical and ethnic environment changed and transformed it. The most obvious shift took place in the dances and musical instruments (their organology, performing style, and tunes). At the same time, on this outskirt of the Mongolian world, some unique forms and genres have been preserved. The sources of the present research are field materials collected by author in late 1990 th in Kalmykia: non-fiarytale prose, two-string dombra tunes with singing, onomatopoeia, and round dances. The participants of Сrane praising ritual were women and children. Similar components are revealed in the ritual Togrugan biilulkhm (Force Crane to dance) and Ova täkh (a sacrifice to a host-spirit of the place). In personal stories and memoires, the mythologic idea of the curse cast by cranes made a connection to arrests, exile and other tragic events in the history of the Kalmyks in the XX century. Characteristics of Crane dances is presented in the musical notations (made by author) and their description. There are the similarities between the Kalmyk round dance with imitations of Crane movements and calls (video recording from the settlement of Yashkul) and circular dances of Evenki, Yakuts, and some other Turkic-languages peoples of Siberia. These rare elements of Kalmyk tradition trail to the regions of South Siberia and Central Asia, from where some Oirad groups brought it to Volga region.
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MARSH, CHARITY. "‘Understand us before you end us’: regulation, governmentality, and the confessional practices of raving bodies." Popular Music 25, no. 3 (September 11, 2006): 415–30. http://dx.doi.org/10.1017/s0261143006001000.
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In this article I investigate how power is (re)produced on and through the body, specifically on Toronto's raving bodies during the summer of 2000. Toward the end of 1999 and throughout 2000, Toronto's rave culture came under intense surveillance by institutional and discursive authorities such as city councillors, police, parents, community health organisations, public intellectuals, and the mass media. What ensued was a temporary ban of raves in Toronto on city-owned property. In response to this ban, Toronto ravers relied on liberal approaches such as educational programmes and state lobbying as a way to protect their ‘freedom to dance’. In light of these reactions, one of my primary questions is: As rave becomes more normative, what are its own disciplinary mechanisms or techniques of control that are asserted at the site of the raving body?
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COLE, BRUCE. "MIDI and communality." Organised Sound 1, no. 1 (April 1996): 51–54. http://dx.doi.org/10.1017/s1355771896000179.
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It is rare to see music and technology being used in combination in therapy and special education. This article is an account of work in a special school as part of a festival of popular music. The style of the music was dance/rave. This was made accessible using a specialised range of MIDI devices to enable students with physical and learning disabilities to participate. There are many benefits to be derived from studying popular music. In special education this can help with physical coordination and social skills. Most important, young people with special needs are given access to youth cultures from which, traditionally, they have tended to be excluded.
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PASDZIERNY, MATTHIAS. "Transatlantic Techno Myths: The 1994 Arica Eclipse Rave as an Example of the History and Historiography of Electronic Dance Music between Chile and Germany." Twentieth-Century Music 17, no. 3 (October 2020): 419–33. http://dx.doi.org/10.1017/s1478572220000201.
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AbstractThis article focuses on one of the earliest truly international Electronic Dance Music (EDM) festivals: the Eclipse Rave in Arica, in the Chilean Atacama Desert in November 1994. As a collaboration of mainly German and Chilean individuals, the event was confronted with a multitude of organizational obstacles and problems of intercultural understanding. Nevertheless, the event has now achieved a kind of cult status and is mythologized as the breakthrough moment of EDM culture in South America. Drawing on German and Chilean sources, the article sheds light on the background and impact of the festival and discusses the important role of Chilean-German exiles as interpreters and cultural mediators within EDM scenes. This contribution questions the types of sources that festivals and similar events generate, and consequently asks how an international history of the event-based and present- and history-obsessed EDM culture could be written at all.
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DEMERS, JOANNA. "Dancing machines: ‘Dance Dance Revolution’, cybernetic dance, and musical taste." Popular Music 25, no. 3 (September 11, 2006): 401–14. http://dx.doi.org/10.1017/s0261143006001012.
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In ‘Dance Dance Revolution’ (DDR), an arcade and home video game distributed by the Japanese entertainment corporation Konami, players move their feet in specific patterns set to electronic dance music. Only by achieving a high accuracy rate can a player advance from one level to the next. DDR enjoys worldwide popularity among teenagers and young adults, partially due to the marketing of the game's ‘soundtracks’ as separate, purchasable collections of underground techno, house, and drum ‘n’ bass. This article considers the Internet communities of DDR fans and their debates concerning ‘mainstream’ culture and musical taste.
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Erlmann, Veit. "‘Horses in the race course’: the domestication of ingoma dancing in South Africa, 1929–39." Popular Music 8, no. 3 (October 1989): 259–73. http://dx.doi.org/10.1017/s026114300000355x.
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On a Saturday night of January 1930 several thousand African men clad in loin cloths and the calico uniforms of domestic servants thronged a concert in the Workers' Hall of the Durban branch of the Industrial and Commercial Workers' Union (ICU) in Prince Edward Street. To the pounding sounds of hundreds of sticks, successive teams of dancers, some of them trained by Union officials from the rural hinterland, rushed to the stage performing the virile, stamping ingoma dance. The Zulu term ingoma (lit. ‘song’) covers a broad range of male group dances like isikhuze, isicathulo, ukukomika, isiZulu, isiBhaca, umzansi and isishameni. The kinesic patterns of ingoma are inseparably linked to choral songs in call-and-response structure and, as such, constitute a complex statement of the unity of dance and song in Zulu performance culture. The peak of Zulu-speaking migrants' dance culture, ingoma evolved out of the profound transformation of traditional rural Zulu culture through impoverishment, dispossession and labour migration around the first World War. But on that night of January 1930, at the climax of the spectacle, the ingoma dancers struck a particularly defiant note:Who has taken our country from us?Who has taken it?Come out! Let us fight!The land was ours. Now it is taken.We have no more freedom left in it.Come out and fight!The land is ours, now it is taken.Fight! Fight!Shame on the man who is burnt in his hut!Come out and fight! (Perham 1974, p. 196
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Guilhon, Giselle. "Sufi Night: Music, Ritual and Ecstasy on the Conteporary Scene." Arteriais - Revista do Programa de Pós-Gradução em Artes 3, no. 5 (December 29, 2017): 70. http://dx.doi.org/10.18542/arteriais.v3i5.5356.
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ResumoÀs vinte horas dos dias 14 e 15 de maio de 2004, a Sala de Concertos da Cité de la Musique, em Paris, abriu suas portas para quatro ordens sufis do mundo muçulmano – Murid (do Senegal), Yesevi (do Egito), Kadiri (do Afeganistão) e Chisti-Qawwali (do Paquistão) – uma após a outra, apresentarem seus concertos espirituais. A audição (al-sama) da Nuit Soufie (nome dado ao concerto) terminou, nas duas noites, de madrugada. Através das recitações e cantos poéticos dos Murids do Senegal, das recitações corânicas apresentadas em elaboradas técnicas vocais, pelo Sheikh Ahmad Al-Tûni (do Egito), do círculo de zikr (repetição dos nomes de Deus), liderada por Mir Fakr al-Din Agha (do Afeganistão) e do canto alegre e contagiante dos Qawwâli (do Paquistão), sob a batuta de Asif Ali Khan, os rituais sufis rivalizaram com os “transes” techno da cultura rave atual. Neste texto – que é fruto de uma etnografia de passagem – a autora faz uma reflexão comparativa entre os “transes vertiginosos” produzidos nas pistas rave de dança e os “transes esotéricos” experimentados pelos participantes (“musicantes” e “musicados”) dos e nos concertos ou audições (al-sama) públicos, sufis.AbstractAt eight o’clock on the 14th and 15th of May 2004, the Salle des Concerts of the Cité de la Musique, in Paris, opened its doors to four Sufi orders of the Muslim world – Murid (from Senegal), Yesevi (from Uper Egypt), Kadiri (from Afghanistan) and Chisti-Qawwali (from Pakistan) –, one after another, present their spiritual concerts. The audition (al-sama) of the Sufi Night (the name given to the concert), on the both of the two nights, ended in the small hours. With the recitations and poetic songs of the Murids from Senegal, the Koranic recitations presented in elaborate vocal techniques by Sheikh Ahmad Al-Tûni (from Egypt), the zikr circle (repetition of the names of God), led by Mir Fakr al-Din Agha (from Afghanistan) and the joyful and contagious Qawwali songs (from Pakistan), led by Asif Ali Khan, the Sufi rituals rivaled the profane techno “trances” of modern rave culture. In this text – which is fruit of an ethnography of passage – the author makes a comparative reflexion between the “vertiginous trances” produced on the rave dance floors and the esoteric “trances” or “ecstasies” experienced by the participants (“musicians” and “listeners”) of and in the public Sufi concerts or auditions (al-sama).
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Guilhon, Giselle. "SUFI NIGHT: MUSIC, RITUAL AND ECSTASY ON THE CONTEMPORARY SCENE." Arteriais - Revista do Programa de Pós-Gradução em Artes 3, no. 5 (December 29, 2017): 70. http://dx.doi.org/10.18542/arteriais.v3i5.5508.
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ResumoÀs vinte horas dos dias 14 e 15 de maio de 2004, a Sala de Concertos da Cité de la Musique, em Paris, abriu suas portas para quatro ordens sufis do mundo muçulmano – Murid (do Senegal), Yesevi (do Egito), Kadiri (do Afeganistão) e Chisti-Qawwali (do Paquistão) – uma após a outra, apresentarem seus concertos espirituais. A audição (al-sama) da Nuit Soufie (nome dado ao concerto) terminou, nas duas noites, de madrugada. Através das recitações e cantos poéticos dos Murids do Senegal, das recitações corânicas apresentadas em elaboradas técnicas vocais, pelo Sheikh Ahmad Al-Tûni (do Egito), do círculo de zikr (repetição dos nomes de Deus), liderada por Mir Fakr al-Din Agha (do Afeganistão) e do canto alegre e contagiante dos Qawwâli (do Paquistão), sob a batuta de Asif Ali Khan, os rituais sufis rivalizaram com os “transes” techno da cultura rave atual. Neste texto – que é fruto de uma etnografia de passagem – a autora faz uma reflexão comparativa entre os “transes vertiginosos” produzidos nas pistas rave de dança e os “transes esotéricos” experimentados pelos participantes (“musicantes” e “musicados”) dos e nos concertos ou audições (al-sama) públicos, sufis.AbstractAt eight o’clock on the 14th and 15th of May 2004, the Salle des Concerts of the Cité de la Musique, in Paris, opened its doors to four Sufi orders of the Muslim world – Murid (from Senegal), Yesevi (from Uper Egypt), Kadiri (from Afghanistan) and Chisti-Qawwali (from Pakistan) –, one after another, present their spiritual concerts. The audition (al-sama) of the Sufi Night (the name given to the concert), on the both of the two nights, ended in the small hours. With the recitations and poetic songs of the Murids from Senegal, the Koranic recitations presented in elaborate vocal techniques by Sheikh Ahmad Al-Tûni (from Egypt), the zikr circle (repetition of the names of God), led by Mir Fakr al-Din Agha (from Afghanistan) and the joyful and contagious Qawwali songs (from Pakistan), led by Asif Ali Khan, the Sufi rituals rivaled the profane techno “trances” of modern rave culture. In this text – which is fruit of an ethnography of passage – the author makes a comparative reflexion between the “vertiginous trances” produced on the rave dance floors and the esoteric “trances” or “ecstasies” experienced by the participants (“musicians” and “listeners”) of and in the public Sufi concerts or auditions (al-sama).
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WRIGGLE, JOHN. "Jazzing the Classics: Race, Modernism, and the Career of Arranger Chappie Willet." Journal of the Society for American Music 6, no. 2 (May 2012): 175–209. http://dx.doi.org/10.1017/s175219631200003x.
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AbstractThe American popular music tradition of “jazzing the classics” has long stood at the intersection of discourses on high and low culture, commercialism, and jazz authenticity. Dance band arrangers during the 1930s and 1940s frequently evoked, parodied, or straddled these cultural debates through their manipulations of European classical repertoire. This article examines Swing Era arranging strategies in the context of prevailing racial essentialisms, conceptions of modernism, and notions of technical virtuosity. The legacy of African American freelance arranger Chappie Willet, and his arrangement of Beethoven's Piano Sonata, op. 13 (“Pathétique”) for the black dance band of Jimmie Lunceford, suggests that an account of the biography and artistic voice of the arranger is critical to understanding the motivations behind these hybrid musical works.
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Mackinlay, Elizabeth. "Performing Race, Culture, and Gender in an Indigenous Australian Women's Music and Dance Classroom." Communication Education 52, no. 3-4 (January 2003): 258–72. http://dx.doi.org/10.1080/0363452032000156235.
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Purcell, John, and Kathryn Graham. "A Typology of Toronto Nightclubs at the Turn of the Millennium." Contemporary Drug Problems 32, no. 1 (March 2005): 131–67. http://dx.doi.org/10.1177/009145090503200109.
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The international trend for large, corporately owned nightclubs that are similar around the globe is changing and homogenizing the public drinking cultures in many large cities. To better understand this phenomenon, we examined the different types of clubs in Toronto, Canada. The typology is drawn from qualitative and quantitative data compiled by trained observers who conducted 1,056 nights of unobtrusive observations in 75 high-capacity nightclubs. Ten club “types” were constructed using the genre of music as the primary distinction: Dance, Superclub, Rave, Lounge, Upscale, Pop, Salsa, Reggae-Rap, Alternative, and Live Music. These types roughly approximate different subcultures, and provided a means to explore differences related to age, gender, ethnicity patterns, and alcohol and drug usage, as well as the apparent functions for which patrons frequented the different types of clubs. The predominant pattern of the current club scene in Toronto is one of large, corporately owned clubs frequented by a youthful multiethnic clientele, with most club environments characterized by slick décor and heightened sexuality.
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Okoronkwo, Chikezie, Esther Oladejo, Gibson Okorafor, and Okoronkwo Chibuzor. "VALUE OF DIRGE IN THE MUSICAL CULTURE OF COMMUNITIES: A STUDY OF ARONDIZUOGU." International Journal of Development Strategies in Humanities, Management and Social Sciences 11, no. 1 (March 25, 2021): 1–12. http://dx.doi.org/10.48028/iiprds/ijdshmss.v11.i1.01.
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Music is one activity that has continued to represent so many things to different people in different societies of the world. It presents itself in different styles and is used for different purposes. The mournful and slow type is often used in burials, funerals and spirit-cultural functions to depict the degree of reverence, attachment and affection to the parties involved in the ceremony. This paper examined the use of dirge in Arondizuogu South East Nigeria. It explained the several connections of the music to religious organizations as well as heathens and Christians who must use the music in appropriate circumstances not withstanding their faith. The paper relied on interviews and questionnaires as well as statistical techniques in analyzing the nature of the dance and the implication of participation thereof. It concludes that dirge is a unique song that could be danceable or otherwise but a required necessity in the passage of the soul to the great beyond. The paper recommends that people of all classes irrespective of race should pay attention to the lyrics, rhythm and voice of the music to appreciate the importance and participate actively as a means of respecting the dead and the God of the dead.
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Kubiak, Anthony. "Virtual Faith." Theatre Survey 47, no. 2 (September 12, 2006): 271–76. http://dx.doi.org/10.1017/s0040557406000251.
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The recent rubs and resistances within the various flows of religious thought and practice in American culture and politics have become near clichés. The impact of right-wing religions on government and cultural policies has been well noted, as have the concomitant attempts to keep religion of all kinds out of politics entirely. Meanwhile, the problematic status of Islam both locally and globally has become a continuous topic of debate, as have the debates over creationism and so-called intelligent design in American schools. These high-profile debates have in turn eclipsed the suspicions of academic leftist thought regarding religious questions of any sort, and this has in turn resulted in an entrenchment of theory—especially political theory—into a kind of religiosity of its own, while various forms of revivalism have signaled the mutation of faith into dogma, most recently the dogma of moderation. Each of these issues, apart from its intrinsic importance and currency, speaks to the practice of religion as a fundamentally philosophical problem of appearances that continues to emerge as a first cause of politics and of culture. The status of religion as a uniquely performative issue will, I think, occupy theorists over the coming years. Indeed, I suggest here that the thinking through of religion and spirituality will necessarily take place along the ontologic fault lines not just of performance but of theatre itself, and will come to delineate the important differences between performance and theatre. Finally, the reappraisal of religion as an ontologically charged theatricality will move into areas far afield from normative spirituality: cyberreligions and technoshamanism, chaos magic and the new alchemies, rave culture and other varieties of hyperinduced trance states.1 Although the focus in these newer forms of performance is almost exclusively on music, sound, and movement, the ultimate goal is the created intensity of a shared performative experience framed by theatrical perception: Artaud is the genius cited by nearly all of the authors of these phenomena. One larger suggestion here, in fact, is the moribund state of current theory, which sees dance culture (techno, hip-hop, electronica, rave), when it sees it at all, almost exclusively in cultural and political terms, ignoring the ecstatic, trance, and transformative aspects of DJ culture at large.2
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Paşca, Eugenia Maria. "History and Modernity in Artistic Education from Romania." Review of Artistic Education 18, no. 1 (March 1, 2019): 347–52. http://dx.doi.org/10.2478/rae-2019-0039.
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Abstract The issue of artistic education is not new, it is still concerned and concerned by many specialists. The newities emerged and imposed from time to time in the evolution of culture and education were and are determined by the scientific and artistic achievements, the enrichment of the possibilities of knowledge and valorization of the experiences and achievements, both from the field of artistic didactics, as well as from musical creation and interpretative art. The perspectives, especially in the last half century, aimed at increasing the knowledge of the child’s physical and mental peculiarities, his ability to form audiences, visions and chinestecs, and the fundamental aims pursued by specialists - teachers and researchers - have been and have continued to improve the contributions of music, literature and dance to the aesthetic and ethical education of children, to developing their sensitivity and intelligence, in other words, to the formation and harmonious development of the children’s personality. From the perspective of knowing and preserving the national identity, in the non-formal educational system existing in Romania, there are musical-literarychoreographic circles with folkloric specifics organized in the Children’s Clubs and Palaces. Also, through school curriculum (CDS), there are initiatives by music education teachers to capitalize on music-literary-choreographic folklore through new disciplines, giving pupils the knowledge of local, regional and national traditions.
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Oh, Chuyun. "Performing Post-Racial Asianness: K-Pop's Appropriation of Hip-Hop Culture." Congress on Research in Dance Conference Proceedings 2014 (2014): 121–25. http://dx.doi.org/10.1017/cor.2014.17.
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Drawing on theories from performance studies, dance studies, and critical race studies, this paper explores the ways in which Korean pop (K-pop)'s appropriation of hip-hop reveals a complex moment of global cultural flow. Western audience reception of K-pop is likely limited to framing K-pop either as a form of contemporary minstrelsy or a postcolonial mimicry, e.g., making fun of African American culture or a bad copy of American pop. This perspective, however, understands K-pop through the lens of American culture and only considers external signs of the performances. It fails to capture the local context in Korea, such as how and why the performers appropriate hip-hop, such as the process of embodiment and training process to learn hip-hop movement, rhythm, and styles, etc. By analyzing K-pop singer G-Dragon's (GD) music videos, this paper argues that Koreans' appropriation of American culture is neither minstrelsy nor postcolonial mimicry. K-pop's chameleonic racial and gender hybridity reveals incommensurability of contemporary Asian-ness, which I have called post-racial Asian-ness as non-racialization.
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Rustomjee, Sabar. "Working Between Eastern and Western Cultures / Trabajando Entre la Cultura Oriental y Occidental." FORUM, no. 4 (April 2011): 101–12. http://dx.doi.org/10.3280/foru2010-004009.
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This article describes differences and similarities in conducting analytic individual and group psychotherapy in a 19-year-old single Indian Hindu woman who had recently immigrated to Melbourne. This case is complicated. Transference relationships between therapist and client arising from both eastern and western cultures had to be taken into consideration and required much self-questioning. Not only does the client present in a unique manner, but the entire case material presented is equally unusual. The acceptance of female sexuality in Indian culture expressed lovingly through dance and music by the client as dancer in her adoration of Hindu gods and goddesses is described. The therapist found herself in an unaccountable state of fear early in the therapy that she was later able to uncover and relate to an early encounter with a potentially unpredictable and violent tribe, the Hijras, who present with a rare form of sexual perversion. The case ends with healthy separation and individuation by the client.Este artículo describe diferencias y similitudes en la conducción de psicoterapia individual y grupal en una mujer hindú soltera de 19 ańos que había emigrado recientemente a Melbourne. Es un caso complicado. Hubo que tomar en consideración y auto-cuestionar mucho la relación transferencial entre terapeuta y cliente emergente de la cultura oriental y occidental. No solo se presenta la cliente de una forma única sino que todo el material del caso es igualmente inusual. Se describe la aceptación de la sexualidad femenina en la cultura india, amorosamente expresada a través de la danza y la música por la cliente en su baile de adoración a dioses y diosas hindúes. La terapeuta se encontró en un estado inexplicable de temor desde los comienzos de la terapia, que más tarde pudo descifrar y relacionar con un encuentro temprano con una tribu potencialmente impredectible y violenta, los Hijras, que presentan una extrańa forma de perversión sexual. El caso termina con una separación e individuación saludable por parte de la cliente.
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Osterweis, Ariel. "The Muse of Virtuosity: Desmond Richardson, Race, and Choreographic Falsetto." Dance Research Journal 45, no. 3 (December 2013): 53–74. http://dx.doi.org/10.1017/s0149767713000259.
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This article interrogates the status ofvirtuosityin dance through the co-constitutive paradigms of race, gender, and class, accounting for both the term's emergence in journalistic arts discourse and how “queer of color” critique refines its meaning in and for contemporary performance culture (Roderick Ferguson). Virtuosity operates at the supposed border between popular and “high” art, and “Soul” and the mechanical, defining the location of the virtuoso's potential transgression. Discourses of virtuosity in performance are linked to connotations of excess, and examining formal and sociocultural aspects of virtuosic dance reveals under-recognized heterogeneity generated by vernacular influences on high art. Founded in 1994 by Desmond Richardson (as muse) and Dwight Rhoden (as choreographer), Complexions Contemporary Ballet exemplifies how much of “Africanist” choreography resists performing “ontopolitical critique” through stillness, privileging speed, stylistic hybridity, and technical intricacy (Brenda Dixon Gottschild, André Lepecki). I propose and develop the termchoreographic falsetto, likening Richardson's virtuosity to that of black “Post-Soul” singers such as Prince, on the one hand, and nineteenth-century virtuoso musicians and composers such as Liszt, on the other (Francesca Royster). Richardson performs queer black masculinity by exploiting hyperbolic technical skills typically reserved for women, expanding upon choreographic aesthetics initiated by George Balanchine, William Forsythe, Alvin Ailey, and Ulysses Dove. Calling upon Theodor Adorno and Max Weber's theories of virtuosity and charisma in music and religion (in addition to Ferguson, Royster, Gottschild, Lepecki, Thomas DeFrantz, Nathaniel Mackey, Joseph Roach, Susan Bernstein, and Gabriele Brandstetter), I account for a historically and cross-culturally prevalent (if relatively forgotten) aspect of virtuosity, namely its position at the meeting point of gender, religion, capitalism, and individualism.
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Priest, Kersten Bayt, and Korie L. Edwards. "Doing Identity: Power and the Reproduction of Collective Identity in Racially Diverse Congregations." Sociology of Religion 80, no. 4 (2019): 518–41. http://dx.doi.org/10.1093/socrel/srz002.
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AbstractCongregational identity formation is a challenge for any head clergy. It is particularly challenging for head clergy of racially and ethnically diverse congregations as these leaders occupy positions uniquely situated for destabilizing or instantiating racial hierarchies. Drawing upon the Religious Leadership and Diversity Project (RLDP), this article examines multiracial church pastors’ stories of how they achieve ethnic and racial inclusion in their congregations. We pay particular attention to how these leaders reference and draw upon four contestable cultural worship elements—language, ritual, dance, and music—that operate as primary terrain for collective identity construction. Integrating theories on identity, race, ethnicity, and culture, we take a realistic context-sensitive approach to the nature of how worship works as a bridge, recognizing that cultural markers are not neutral but can simultaneously activate ethno-specific identities in racially and ethnically diverse spaces, instantiating hierarchies of value and thus making worship a potential barrier to the formation of a unified diverse community.
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Peter, Beate. "Rave Culture: The Alteration and Decline of a Philadelphia Music Scene (Anderson)." Dancecult 1, no. 2 (2010): 115–17. http://dx.doi.org/10.12801/1947-5403.2010.01.02.10.
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Seeman, Mary V. "Raves, Psychosis, and Spirit Healing." Transcultural Psychiatry 47, no. 3 (July 2010): 491–501. http://dx.doi.org/10.1177/1363461510378469.
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This paper reflects the intersection of three cultures: the rave (all night dance party and use of the drug, Ecstasy) culture; the ward culture of an inpatient psychiatric program for First Episode Psychosis; the spirit healing culture of the Philippines. All three intersected in Toronto, Canada in the mid 1990s, as illustrated by the clinical case of a 19-year-old university student who was hospitalized with symptoms of drug-induced psychosis. Her initial treatment was not successful and presented dilemmas for the treating staff. Transfer to a second psychiatric facility that permitted attendance at a traditional Filipino healing ceremony resulted in a cure, with no recurrence 10 years later. According to James Dow’s 1986 formulation, the components of the key spiritual healing session paralleled the very elements the young woman had sought by participating in raves, an activity that was problematic because it led to family displeasure. Whereas attendance at a rave triggered illness, the healing session, sanctioned by her family and taking place in their midst, resulted in healing.
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Thomson, Raymond A. "Dance bands and dance halls in Greenock, 1945–55." Popular Music 8, no. 2 (May 1989): 143–55. http://dx.doi.org/10.1017/s0261143000003330.
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The Americanisation of British popular culture has been the subject of intensive study and debate. Most of this, however, has had a national focus. It is the purpose of this article to examine aspects of a popular culture at a local level in order to discover the extent to which people were, or felt themselves to be, dominated by America. The history of popular culture is the history of the little people, how they passed their time and recreated themselves. Discoveries made here should cast illumination on the more global claims made by social historians.
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McLaughlin, Noel. "Bodies swayed to music: dance culture in Ireland." Irish Studies Review 12, no. 1 (April 2004): 77–85. http://dx.doi.org/10.1080/0967088042000192130.
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St John, Graham. "Electronic Dance Music Culture and Religion: An Overview1." Culture and Religion 7, no. 1 (March 2006): 1–25. http://dx.doi.org/10.1080/01438300600625259.
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Hearsum, Paula. "Beyond the Dance Floor: Female DJs, Technology and Electronic Dance Music Culture." Feminist Media Studies 15, no. 2 (February 17, 2015): 359–61. http://dx.doi.org/10.1080/14680777.2015.1008751.
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Brett, Thomas. "Beyond the Dance Floor: Female DJs, Technology and Electronic Dance Music Culture." Popular Music and Society 37, no. 4 (November 19, 2013): 505–8. http://dx.doi.org/10.1080/03007766.2013.855437.
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Zharkova, Valeriya. "Music by Claude Debussy and Maurice Ravel: a Modern View of the Problem of Style Identification." Scientific herald of Tchaikovsky National Music Academy of Ukraine, no. 130 (March 18, 2021): 24–51. http://dx.doi.org/10.31318/2522-4190.2021.130.231181.
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The relevance of the article is determined by the appeal to the debatable issues of stylistic differentiation of the works by Claude Debussy and Maurice Ravel as the French musical culture leading representatives of the late 19th and the first third of the 20th centuries. The research reflections about the connections betwen Debussy and Ravel on the principle “for / against” have not subsided for more than a hundred years. This testifies to the special urgency of this problem and the need to search for modern approaches to understanding the artistic identity of two brilliant contemporaries.Scientific novelty. For the first time, the multidirectionality of the composing strategies by Debussy and Ravel is indicated through the the concept of style in its interdisciplinary philosophicalcategorical status and the explanationof its functions of identification and communication in the general cultural understanding (O. Ustyugova). For the first time the difference between the cultural phenomena processes integration in the era of modernism into the new artistic wholes, with unique properties, which is appropriate to define as “Debussy’s style” and “Ravel’s style”, is revealed.The purpose of the article is to reveal the multidirectionality of the composing strategies of Debussy and Ravel through an appeal to the main stylistic functions of identification and communication in general cultural understanding (O. Ustyugova); to designate the non-coincidence of channels of integration of cultural phenomena in the era of modernism into new artistic wholes, which have unique properties such as “Debussy’s style” and “Ravel’s style”.The research methodology includes the use of historical, stylistic, comparative methods.Main results and conclusions. The existing musicological literature emphasizes the influence of romanticism, post-romanticism, impressionism, symbolism, neoclassicism, Art Nouveau, moderne style on the formation of the individual style of Debussy and Ravel. Each of these directions had a certain reflection in the work of composers. However, let us try to highlight in the conceptual space of the many-sided “isms” of the cultural context of the era of modernism the hidden sources of the deployment of the creative intentions of the both brilliant contemporaries. We will choose the fundamental work of E. Ustyugova “Style and Culture: Experience of Building a General Theory of Style” (2003) as a methodological basis for this. E. Ustyugova proposes to go beyond the understanding style as a “migratory structure” (term by J. Rebane) and a convenient “classification tool” (J. Burnham) in structural and typological studies of art and move on to a comprehensive study of the essence of this phenomenon. For this, according to the researcher, it is necessary to carry out two analytical procedures. The first is based on the awareness of the experience of the mismatch between the object and the subject. The second involves considering the style in the aspect of intersubjective communication.With this view on the problem of identifying the patterns of formation and development of cultural phenomena, it is not the nominative parameters and the “herbarization” of genrelinguistic units that come to the fore, but the comprehension of the multilevel subject-object relations that formed these phenomena; “live reproduction” of the matrix of the world perception as channels of communication between the “I” and everything that appears as “not-I”.The creative paths of Debussy and Ravel represent diferent creative strategies. The “pure meaning”, unspeakable by words and free from all earthly, to which Debussy aspired, creates parallels with the texts of symbolist poets and destroy the boundaries between “I” and “not-I”.
In the fundamental monographs of French researchers dedicated to the composer an idea has long been entrenched: the composer’s creative laboratory was poetry, and Debussy’s address to the poetic word throughout all his creative decades constantly expanding the semantic horizons of his “artistic realities”.Debussy’s spiritual intentions merged into a single sound-glow in the indivisible space of being. The word in all its dimensions (from literal to metaphysical) indicated the stages of the process of dissolving the personal “I” and going beyond (au-délà) the established forms of artistic expression. Therefore, various kinds of the names (or “afterwords”, as in the Preludes), epigraphs, numerous super-detailed directions remained an integral part of an integral sound structure. His musical language, destroying the connections in time between the past and the future (rejection of the system of functional gravities that should be “stretched” in musical memory), created a certain correspondence (“here and now”) with the phenomenon of being.Hence the following characteristics of the composer’s musical works: 1) the impeccable construction of the whole, which is “thought out to the smallest detail” (E. Denisov), subtle multilevel “correspondences” and symmetries; 2) total thematization of texture (K. Zenkin); 3) selfsufficient semantic expressiveness of the “pure sound forms” (K. Zenkin), which became the embodiment of “an agonizing thirst for undeniably pure” (S. Velikovsky).These properties of Debussy’s style open up the possibility to get into the spiritual dimensions filled with pure beauty, which so attracted the followers of Baudelaire. Using the typology of teh subject-object relations proposed by E. Ustyugova, Debussy’s style can be attributed throughout the paradigm of hidden subjectivity. Debussy was well aware of his “non-romantic” position.The artistic aspirations of Maurice Ravel more clearly resonate with the creative attitudes of Art Nouveau artists, who were looking for new forms of plastic expressiveness mainly in spatial forms of art. It seems that it is with this direction that a special feeling of the plasticity of the musical material and the entire musical composition as a unique phenomenon is associated, which determines the composer’s creative credo.The concept of “plasticity” indicates such a connection between coordinated phenomena, which appears through the reincarnation (transformation) of a certain material substance, when we keep in memory its output characteristics. Ballet works and the reliance on dance genres (and more broadly, various types of plasticity of gesture and movement) reveal the hidden basis of the composer’s thinking. This approach allows one to re-evaluate Ravel’s connections with the ancient heritage (it is symptomatic that the composer called his first “adult” work, devoted to the press, “Antique Minuet”) and to understand the meanings of constant antique reminiscences with which he filled his life.Like a real dandy who lets the vibrations of the world pass through himself, Ravel is sensitive to them and “cuts off” random, “ugly”, “unnecessary” ones. Hence — the special beauty of the artistic structures created by the composer. They are built not in a “filtered” ideal-beautiful dimension, but in the space of shimmering opposites (the corporeal — free from the corporeal, the familiar — the unknown). Ravel’s inherent tendency towards the graphic relief of the melodic line creates parallels with the “famous lines of Art Nouveau” (Fahr-Becker Gabriele) and is especially distinct, characterizes the composer’s later works.The non-everyday register of semantic reverberations of what is happening in the process of metamorphosis in the composer’s music (his plastic questioning about the existential nature of the source material) demanded a special listener’s responsiveness. Mistifications, hiding behind a mask, playing with the listener are Ravel’s usual communication strategies. Therefore, according to the typology of the subject-object relations proposed by E. Ustyugova, we can speak here of the paradigm of “open subjectivity”, which is characterized by the direct orientation of the subject towards himself. Hence — the principle of auto-citation characteristic of Ravel. The quintessence of its use are the composer’s later works — the opera Child and Magic, as well as the Piano Concerto in G major — the Dandy summa summarum of the composer’s previous career.The game of “correspondences” (Baudelaire) was manifested by composers in various ways and conditioned various channels of communication. Debussy makes the semantics of sound education a semantic unit, appeals to the listener with the expressiveness of the structure itself. Therefore he always emphasizes, appeals to the elite listener. Ravel, on the other hand, hides behind masks and theatrical illusions. He needs a listener who has a culture of distance (who owns wide meaning contextual fields). The contextual layers associated with musical texts express that “degree of distance” from the object of attention, which the composer himself chooses and whose parameters are constantly changing. Therefore, Ravel never turns twice in the genre, style or stylistic model he has already used.So, if the works by Debussy can be perceived “from scratch” because of their structural completeness and semantic tightness, then the works by Ravel require the listener to know the musical context and readiness to lay it out “fold by fold” (J. Deleuze) in new semantic projections.At the turn of the 19th and 20th centuries, French culture was looking for a means of creating a “state of resonance” (G. Bachelard) as an extraordinary impression, “awakening”, without which a person cannot take place. Debussy and Ravel moved in this direction. Therefore, only through the identification of all the “correspondences” of the era of a total change of creative guidelines and a departure from unambiguous stylistic “avatars” can one feel its essential discoveries. The study of the lines of intersection of the Debussy music and the Ravel music with various artistic phenomena of the past and the present illuminates certain reflections of the “style of the era”. However understanding the deep patterns of the creative manner of the two contemporaries requires differentiating the definitions of “Debussy’s style” and “Ravel’s style” and their further studying.
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Anderson, Tammy L. "Understanding the Alteration and Decline of a Music Scene: Observations from Rave Culture." Sociological Forum 24, no. 2 (June 2009): 307–36. http://dx.doi.org/10.1111/j.1573-7861.2009.01101.x.
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Loji, A. C. "Let’s dance: Diversified depictions of queerness in ensemble dance music videos." Queer Studies in Media & Popular Culture 6, no. 1 (March 1, 2021): 35–54. http://dx.doi.org/10.1386/qsmpc_00043_1.
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As delineations of queer and LGBT culture continue to be complicated in academic and community settings, queer musicians are pushing the boundaries of their own gestural expression within their music videos and utilizing the medium of dance to further broaden their self-definitions. Using choreographed group dance, a common convention in mainstream music videos, Sam Smith, Janelle Monáe and Christine and the Queens (and their production teams) make particular creative choices that allow them to expand expressions of identity and solidarity within both the queer community and society at large. In this article, I employ detailed analysis of the aesthetic qualities of three music videos and synthesis of scholarly perspectives as they relate to queer expression to argue that the creative freedom and collaboration inherent to the ensemble dance form provide a rich platform through which these artists can experiment with fluid conceptions of their identities and bring to popular culture the kinds of non-determinative outlooks explored in conceptualizations of queer theory.
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DOYLE, PETER. "From ‘My Blue Heaven’ to ‘Race with the Devil’: echo, reverb and (dis)ordered space in early popular music recording." Popular Music 23, no. 1 (January 2004): 31–49. http://dx.doi.org/10.1017/s0261143004000042.
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With the dramatically improving fidelity of electric sound recording in the 1920s, aural spatiality – traces of room ambience and reverberation – became a factor in record production. Drawing on prior radio broadcast practice, a split occurred whereby ‘fine’ orchestral musics were recorded with relatively high levels of ambient or atmospheric sound while dance music, popular songs, humorous recitations and other ‘low’ forms were generally recorded with little or no reverberation. Through the 1930s and 1940s, popular recording occasionally, though increasingly, made use of mechanically fabricated echo and reverb to present a kind of sonic pictorialism, especially on singing cowboy and popular ‘Hawaiian’ recordings. Hollywood film sound practice in this period employed similar sonic space-making devices to denote states of terror, mystical revelation and supernatural transformations. The coming of rock ‘n’ roll in the 1950s, with its characteristic big echo and reverb production sounds, may be seen as the radical recombining of these contradictory antecedents, effected in such a way as to allow (and promote) disordered, non-pictorial sound spatialities.
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McCallum, Clinton. "Falling Up." Journal of Popular Music Studies 33, no. 2 (June 1, 2021): 99–129. http://dx.doi.org/10.1525/jpms.2021.33.2.99.
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This article investigates melodic figures and harmonic sequences that miraculously only step up to illuminate an aesthetic lineage that connects gospel to electronic dance music. It argues that the synth-risers and ever-opening filters of contemporary euphoric rave music like happy-hardcore and uplifting-trance find precedence in compositional devices that made their way into funk/soul and disco/garage from Black gospel music, and that these gospel inventions were derived from the Afro-diasporic ring-shout. Cognitive linguistic and psychoacoustic theories premise an analytical framework for musical representations of endless ascent. Through close readings of representative recordings—a 1927 Pentecostal sermon by Reverend Sister Mary Nelson, James Cleveland’s “Peace Be Still,” Chic’s “Le Freak,” Trussel’s “Love Injection,” and DJ Hixxy’s remix of Paradise's “I See the Light”—the article examines various historical intersections with parlour music, European art music, and modal jazz, and suggests that musical ascent has a non-causal but, nevertheless, objective relationship with a type of spiritual transcendence.
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Carroll, Sam. "Hepfidelity: Digital Technology and Music in Contemporary Australian Swing Dance Culture." Media International Australia 123, no. 1 (May 2007): 138–49. http://dx.doi.org/10.1177/1329878x0712300113.
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Since its revival in the 1980s, Lindy hop along with other swing dances has become increasingly popular with middle class youth throughout the developed world. Social dancing plays a central part in local swing dance communities, and DJing recorded music has become an essential part of social dancing. Marked by class and gender, DJing in swing dance communities is also shaped by digital technology, from the CDs, computers and portable media devices which DJs use to play digital musical files to the discussion boards and websites where they research and discuss DJing and the online music stores where they buy CDs and download music. This brief discussion of the preponderance of digital technology in swing dance DJing is part of a larger project considering the mediation of embodied practice in swing dance culture, and it pays particular attention to the ways in which mediated discourse in swing culture reflects wider social forces, yet is also subordinated by the embodied discourse of the dance floor.
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Montano, Ed. "DJ Culture in the Commercial Sydney Dance Music Scene." Dancecult 1, no. 1 (2009): 81–93. http://dx.doi.org/10.12801/1947-5403.2009.01.01.05.
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Conner, Christopher T., and Nathan Katz. "Electronic Dance Music: From Spectacular Subculture to Culture Industry." YOUNG 28, no. 5 (July 31, 2020): 445–64. http://dx.doi.org/10.1177/1103308820926102.
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This article is an attempt to show the dialectical nature of Guy Debord’s (1967/1994, The Society of the Spectacle, Aldgate Press) concept of the spectacle, showing how its employment as a resistance technique by electronic dance music (EDM) subculturalists would also help shape it into a corporately organized culture industry (Horkheimer & Adorno, 1944/1969). In doing so, we show the overlap between the French Internationalist approach and that of the Frankfurt School, and how the combination of these two concepts provides for a more nuanced conceptualization in which the agency of social actors ultimately resulted in the shaping of the subculture into a culture industry. In other words, we attempt to address the critique that the approaches endorsed by both schools are overly deterministic in their approach. We attempt to overcome this limitation by showing how promoters’ decisions to compromise with law enforcement agencies resulted in changes drastically altering the music subculture.
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WILKINS, AMY C. "Rave Culture: The Alteration and Decline of a Philadelphia Music Scene byTammy L. Anderson." American Ethnologist 37, no. 3 (July 14, 2010): 600–601. http://dx.doi.org/10.1111/j.1548-1425.2010.01274_14.x.
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Cascone, Kim. "Simon Reynolds: Generation Ecstasy: Into the World of Techno and Rave Culture." Computer Music Journal 24, no. 4 (December 2000): 69–70. http://dx.doi.org/10.1162/comj.2000.24.4.69.
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Rietveld, Hillegonda C. "Beyond the Dance Floor: Female DJs, Technology and Electronic Dance Music Culture (Rebekah Farrugia)." Dancecult 6, no. 1 (2014): 127–30. http://dx.doi.org/10.12801/1947-5403.2014.06.01.08.
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Redhead, Steve. "SOCCER CASUALS: A SLIGHT RETURN OF YOUTH CULTURE." International Journal of Child, Youth and Family Studies 3, no. 1 (January 17, 2012): 65. http://dx.doi.org/10.18357/ijcyfs31201210474.
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This essay reports from a long-term research project<a href="http://journals.uvic.ca/index.php/ijcyfs/author/submit/3?articleId=10474#_edn1">1</a> which interviewed participants in a post-war U.K. youth culture called “casuals” about all aspects of its history, especially the styles of music and fashion and its connection to British soccer spectatorship from the late 1970s to the present day. Original interview and ethnographic material from the project is presented and discussed, and situated within a context of the sociology of youth culture in general and soccer fandom in particular. The essay suggests some theoretical and methodological signposts for the future study of youth culture whilst outlining some specific aspects of the research conducted. This new work on youth culture also rethinks earlier work on rave culture and football hooligan subcultures in the light of appreciation and critique of such work in various recent youth subcultural theory debates. The research reported on here mapped the history of the “moments” of the birth of casual in the late 1970s and the coming together of the football hooligan and rave subcultures in the late 1980s and early 1990s, as well as the later remixing, recycling and “mash up” of these moments in a present in which “pop culture” is said by some to be “addicted to its own past” (Reynolds, 2011).
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Nwamara, Alvan-Ikoku O., and Hope Nkechi Okpala. "The Socio-Cultural Implications of Odezuruigbo Cultural Dance Music in Awka, Awka South Local Government Area of Anambra State." AFRREV IJAH: An International Journal of Arts and Humanities 9, no. 1 (April 28, 2020): 44–57. http://dx.doi.org/10.4314/ijah.v9i1.5.
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Music is an integral part of everyday life in Awka traditional community. It is a very important aspect of their culture. Music accompanies every socio-cultural activity of the people. Consequently, there are varieties of musical types practiced by various categories of people in Awka. This paper is concerned with activities of Odezuruigbo Cultural Dance Music, an outstanding women music group in Awka. It discussed amongst other things the organization and the socio-cultural implications of odezuruigbo cultural dance music. Data for this study were drawn from fieldwork, oral interview and review of related literature. The findings of this study revealed that the impact of odezuruigbo dance group in the life of Awka community is indispensable. It also revealed that some gender dichotomies in the use of some local musical instruments are gradually becoming insignificant. This study recommended that the practice of those socio-cultural festivals which promote the traditional music and dance of the people be encouraged.
Key Words: activity, culture, cultural dance, dance music, and odezuruigbo
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Jaimangal-Jones, Dewi, Annette Pritchard, and Nigel Morgan. "Exploring dress, identity and performance in contemporary dance music culture." Leisure Studies 34, no. 5 (October 3, 2014): 603–20. http://dx.doi.org/10.1080/02614367.2014.962580.
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Keister, Jay. "Review: Sensational Knowledge: Embodying Culture through Japanese Dance by Tomie Hahn." Journal of the American Musicological Society 62, no. 2 (2009): 497–503. http://dx.doi.org/10.1525/jams.2009.62.2.497.
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Measham, Fiona, Howard Parker, and Judith Aldridge. "The Teenage Transition: From Adolescent Recreational Drug Use to the Young Adult Dance Culture in Britain in the MID-1990s." Journal of Drug Issues 28, no. 1 (January 1998): 9–32. http://dx.doi.org/10.1177/002204269802800102.
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This paper gives an overview of some of the most recent research surrounding the use of prohibited or illicit drugs by young people in Britain. Current research on the prevalence of illicit drug use identifies an unprecedented rise in such use by increasingly diverse groups of young people of all socioeconomic backgrounds. Presenting here for the first time 4 years of data from the University of Manchester northwest longitudinal study of English adolescent drug use, the paper looks at patterns of use of different drugs, differential experiences with these drugs, and characteristics of use and non-use throughout the mid-teens. Along with this transformation in adolescent drug use has been a similar rise in the prevalence of drug use by young adults, which is located in the context of the dance party or ‘rave’ scene in Britain, linked to the ‘dance revolution’ and to a wider youth culture that reflects an acceptance of drug use both by users and non-users as a part of young people's leisure. This has led the authors to identify a process of ‘normalization’ of recreational drug use among young people with resulting legal, education, employment, and health implications.
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Kunej, Drago, and Rebeka Kunej. "Dancing For Ethnic Roots:." Musicological Annual 55, no. 2 (December 13, 2019): 111–31. http://dx.doi.org/10.4312/mz.55.2.111-131.
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Folk dance ensembles within minority ethnic communities (Albanian, Bosniak, Montenegrin, Croatian, Macedonian and Serbian) in Slovenia were formed in the 1990s, after the breakup of Yugoslavia. The authors present the key reasons for the folklore activities that contributed to the emergence of the so-called minority folk dance ensembles, describe their beginnings and how they eventually became organized, institutionalized, and integrated into the amateur culture system in Slovenia. The goal of minority folk dance ensembles is to dance for ethnic roots, but at the same time, the desire to enrich the cultural space in their new county and to integrate into society in which they live.
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Richter, Pál. "Dance house under the socialist regime in Hungary." Studia Musicologica 56, no. 4 (December 2015): 407–15. http://dx.doi.org/10.1556/6.2015.56.4.8.
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At the beginning of the 1970s there was a drastic turn in the history of Hungarian folklorism brought by the ‘dance house’ [táncház] movement. This movement, based on civil initiative, aimed to evoke and revive the patterns of peasant dance and music culture of local communities, preserving its aesthetic values. Within its confines, many young people followed the example of the initiators, Ferenc Sebő and Béla Halmos through the intensive appropriation of instrumental folk music. Their professional leaders were such folklore researchers as Lajos Vargyas, Imre Olsvai, and György Martin, later the amateur activity ignoring scientific requirements came to play a determinant role. (N.B. the “dance house method” was inscribed in 2011 on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity.) As an urban subculture rooted in the peasant traditional culture, it expanded independently from the centrally supervised cultural establishment — without the control of the communist party. It seemed to be dangerous from ideological point of view, because it could have involved the ideas of nationalism, liberty, and self-organized communities as well.
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Sacchetti, Clara, and Batia Stolar. "Dancing Italian Culture: Venezia et al." Congress on Research in Dance Conference Proceedings 2016 (2016): 337–43. http://dx.doi.org/10.1017/cor.2016.45.
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How does Le Stelle, an ethnic dance group in the multicultural city of Thunder Bay, Ontario, Canada, represent Italian culture? Our article broaches this question by analyzing Le Stelle's 2012 “Carnivale of Venezia” dance. While the number is meant to evoke the Italian Renaissance, it creatively uses kinetic movements from ballet, Irish step dancing, and the Italian tarantella. It is staged to a 1950s Mantovani song mixed with music from Assassin's Creed II; and it utilizes Italian peasant costuming and Venetian masks. Our paper examines Le Stelle's use of these hybridities in staging Italian culture.
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Kalu, Ogbu U. "Holy Praiseco: Negotiating Sacred and Popular Music and Dance in African Pentecostalism." Pneuma 32, no. 1 (2010): 16–40. http://dx.doi.org/10.1163/027209610x12628362887550.
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AbstractIn post-colonial Africa, Pentecostal-Charismatic Christianity has slowly emerged as an influential shaper of culture and identity through its use of music, media, and dance. This article gives an overview of the transitions that have occurred in African politics, identity awareness, and culture, especially as it relates to the indigenous village public and it’s interface with the external Western public, and how the emergent cultural public has become the most influential player in shaping the African moral universe. Pentecostal-Charismatic Christianity has navigated the shift from a missionary-driven avoidance of indigenous music and dance to the incorporation of indigenous elements, leading in turn to the popularization of Pentecostal music and dance that blends indigenous forms and concepts, Christian symbolism, and popular cultural expressions. The resulting forms have not only shaped Christianity, but also the surrounding culture and its political environment.
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Cvijanovic, Irina. "Performing sound of the past: Remix in electronic dance music culture." Muzikologija, no. 17 (2014): 87–104. http://dx.doi.org/10.2298/muz1417087c.
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The term remix, defined as an activity of taking data from pre-existing materials to combine them into new forms according to personal taste, relates to various elements and areas of contemporary culture. Whichever model used, consideration of the remix depends on recognition of pre-existing cultural codes. Therefore, as a second layer, the remix relies on the authority of the original and it functions at the meta-level. The audience may see a trace of history with the pre-existing object and the meaning creates in the viewer(s), reader(s), listener(s) or, in the contemporary world of DJs and popular electronic dance music culture - in dancer(s). With the aim of specifying modes of creating particular ambients, this paper will consider and examine the song Why Don?t You? remixed by Marko Milicevic, a Serbian DJ also known as Gramophonedzie, and illuminate how material from the past can create a constructive (musical) dialogue.
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Dorf, Samuel N. "Atossa’s Dream Yoking Music and Dance, Antiquity and Modernity in Maurice Emmanuel’s Salamine (1929)." Les Cahiers de la Société québécoise de recherche en musique 13, no. 1-2 (September 21, 2012): 27–34. http://dx.doi.org/10.7202/1012347ar.
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This essay explores the conflicting trends of tradition and modernism, unity and independence in Parisian musical and dance culture in the late 1920s through an analysis of Maurice Emmanuel’s (1863-1938) aesthetics of contemporary and ancient Greek music and dance. It begins by outlining and critiquing Emmanuel’s relevant scholarly contributions to ancient Greek dance history and music history before demonstrating how these tensions manifested in the 1929 production of Emmanuel’s opera Salamine based on Aeschylus’s The Persians. Exploring Emmanuel’s aesthetics of music and dance (ancient and modern) affords a unique opportunity to see how these creative media were theorized and practiced in the tumultuous years after the Ballets russes, while illustrating some of the conflicts between what Léandre Vaillat termed “the academic and the eurhythmic” in dance and music.
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Chaturvedi, Saraswati. "Culture of Rajasthan and its inherent folk music." International Journal of Research -GRANTHAALAYAH 6, no. 2 (February 28, 2018): 197–201. http://dx.doi.org/10.29121/granthaalayah.v6.i2.2018.1562.
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The state of Rajasthan, as the name suggests, is a state filled with many colors, the food, dress and dress of this state are very much embedded in the folk culture, folklore, folklore, folk dance and folklore.Word meaningThe word 'Lok' is a very ancient word, the meaning of the word 'Lok' can be derived from the mass society which is deeply spread on the earth. The word 'Lok' refers to an important mass community.Folk songs used in Rajasthan's folk cultureIn these folk songs we have the philosophy of folk culture of Rajasthan, they can be categorized as follows -Ritual folk songs: Wadhwa, Chalk, India, Zartzga, turmeric, horse etc. are the main folk songs related to the rites.Folklore related to dance: Different types of folk songs are sung by different castes in dances performed on festivals.Folklore of commercial castes: In Rajasthan, many castes sing these folk songs to make a living.Folklore of Bhil caste: The life of Bhil caste people is full of dance, songs and humor humor.The following institutions are contributing immensely in promoting the folk culture of Rajasthan. Their names are Jawahar Arts Center Jaipur, Western Zone Cultural Center Udaipur etc. In this way we can say in the context of folk music of Rajasthan that their future will be bright.
राजस्थान राज्य जैसा कि नाम से ही प्रतीत होता है कि यह राज्य कई रंगों से भरा हुआ राज्य हैं, इस प्रदेश का खान-पान, पहनावा यहाँ की लोकसंस्कृति, लोकवाद्य, लोकगीत, लोकनृत्य तथा लोकनाट्य जनसमुदाय में अत्यन्त रूप से समाहित दिखाई देते है। लोक शब्द से तात्पर्य’लोक’ शब्द एक बहुत प्राचीन शब्द है ’लोक’ शब्द का अर्थ उस जन समाज से लगाया जा सकता है जो गहराई से पृथ्वी पर फैला रहता है। ’लोक’ शब्द एक महत्वपूर्ण जन समुदाय की ओर संकेत करता है।राजस्थान की लोकसंस्कृति में प्रयुक्त लोकगीतइन लोकगीतों में हमें राजस्थान की लोक संस्कृति के दर्शन होते हैं उनका निम्नलिखित प्रकार से वर्गीकरण किया जा सकता है -संस्कार सम्बन्धी लोकगीतः- वाधावा, चाक, भारत, जरतजगा, हल्दी, घोड़ी आदि संस्कार सम्बन्धी प्रमुख लोकगीत होते हैं।नृत्य सम्बन्धी लोकगीतः- त्यौहार-पर्वों पर किये जाने वाले नृत्यों में विभिन्न जातियों द्वारा विभिन्न प्रकार के लोकगीत गाये जाते हैं। व्यवसायिक जातियों का लोकगीतः- राजस्थान में अनेक जातियाँ अपनी जीविका चलाने के लिये इन लोकगीतों को गाती है। भील जाति के लोकगीतः- भील जाति के लोगों का जीवन नृत्य, गीतों एवं हास्य विनोद से परिपूर्ण होता हैं। राजस्थान की लोक संस्कृति को प्रोत्साहन देने में निम्नलिखित संस्थाऐं अत्यधिक योगदान दे रही हैं। उनके नाम है, जवाहर कला केन्द्र जयपुर, पश्चिम क्षेत्र सांस्कृतिक केन्द्र उदयपुर आदि। इस प्रकार से हम राजस्थान के लोक संगीत के सन्दर्भ में कह सकते हंै कि इनका भविष्य उज्जवल रहेगा।
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Câmara de Castro, Marcos. "French classical music and Brazil: Beyond Franco-German rivalry." French Cultural Studies 25, no. 3-4 (August 2014): 349–56. http://dx.doi.org/10.1177/0957155814543896.
Full textAbstract:
One of the consequences of any colonisation is the emergence in the colonies of a dominant consular class, one of whose characteristics is cultural snobbery. This snobbery is manifested mainly in cultural choices that ignore local music or include it in an ensemble of strategies to participate in an alleged metropolitan cultural universalism. In Brazil, Villa-Lobos, the Batutas orchestra or the dancer known as Duque, who all enchanted France during the belle époque and who still arouse interest all over the world, were only the tip of an iceberg of popular music. This paper aims to demonstrate how the music and writings of Debussy and Ravel can be helpful in establishing the construction of a true history of classical music in Brazil, beyond the historical Franco-German rivalry.
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Sokolova, Alla N. "The “Dance with Daggers” as an Ethno-Marker of Adyghe Culture." Vestnik of Saint Petersburg University. Arts 11, no. 1 (2021): 39–55. http://dx.doi.org/10.21638/spbu15.2021.103.
Full textAbstract:
This article reviews the history, semantic scope and meaning of the “dance with daggers”, which has survived today as a solo male stage number. The dance is becoming a very important part of academic dance concerts in the North Caucasus, and at the same time dancers with daggers are invited to traditional weddings and corporate parties. Сamechas (kъамэчIас) are identified as military sports and exercises, while also being a modern dance concert number with the same name. The military sport, circus and dance characteristics of this action are revealed in the article. It is proved that the dance is based on the demonstration of military merits, such as the ability to handle sharp knives freely and easily, to throw them at a target, to overcome any obstacles through high jumps, to keep a visible space in sight, to control the body gracefully and to conquer physical pain. In the history of the development of the dance, a multilayered literary text is formed that has mythological and ethno-informational codes. The meaning of using twelve daggers and a papakha (sheepskin hat), symbolizing intellect/reason and equal to any Caucasian man’s head is revealed. The movements on toes allowing one to “rise”, to be close to the gods and to conform to the contours of the mountain landscape, are comparable to the fine graceful movements of mountain animals using any stone or mound as support. Jumping, whirling, lunging, and manipulating with a large number of daggers are considered as signs that reveal deep ethnic values. The choreographic and musical component of the dance is analyzed as well as tricks that are included in the plot of the dance, allowing the performer to demonstrate traditional hand positions, certain steps, jump height, spin speed. The Western Adyghes have formed a stable musical composition for the “dance with daggers”, which consists of three tunes: “Dzherakai Zafak”, “Kabardinka” and an Ossetian melody arranged by the famous Adyghe accordionist Kim Tletseruk. “Gathering” music also symbolically represents the “dance with daggers” as a product and artistic practice of the entire Caucasus.