Provocative insights into the nature of dancing as inseparable from human vitality and distinctiveness emerge from this spiraling study of specific cultural dance traditions brought into conversation with various philosophical/theoretical perspectives centering on the topics: movement, gesture, play, masking, ritual, seduction, performance, religion; each the subject of engaging innovative analysis. The author draws on experience as dancer and academic to address contemporary issues such as gender identity development and plasticity and acuity throughout the lifespan.
Provocative insights into the nature of dancing as inseparable from human vitality and distinctiveness emerge from this spiraling study of specific cultural dance traditions brought into conversation with various philosophical/theoretical perspectives centering on the topics: movement, gesture, play, masking, ritual, seduction, performance, religion; each the subject of engaging innovative analysis. The author draws on experience as dancer and academic to address contemporary issues such as gender identity development and plasticity and acuity throughout the lifespan.
Dance is more than an aesthetic of life – dance embodies life. This is evident from the social history of jive, the marketing of trans-national ballet, ritual healing dances in Italy or folk dances performed for tourists in Mexico, Panama and Canada. Dance often captures those essential dimensions of social life that cannot be easily put into words. What are the flows and movements of dance carried by migrants and tourists? How is dance used to shape nationalist ideology? What are the connections between dance and ethnicity, gender, health, globalization and nationalism, capitalism and post-colonialism? Through innovative and wide-ranging case studies, the contributors explore the central role dance plays in culture as leisure commodity, cultural heritage, cultural aesthetic or cathartic social movement.
From the time Buddhism entered the mythical land of the snows, Tibetans have expressed their spiritual devotion and celebrated their culture with dance. This book--lavishly illustrated with color and rare historic photographs depicting the dances, costumes, and masks--is the first to explore the significance and symbolism of the sacred and secular ritual dances of Tibetan Buddhism.
For Native Americans, religious freedom has been an elusive goal. From nineteenth-century bans on indigenous ceremonial practices to twenty-first-century legal battles over sacred lands, peyote use, and hunting practices, the U.S. government has often act
Dancing the Dharma examines the theory and practice of allegory by exploring a select group of medieval Japanese noh plays and treatises. Susan Blakeley Klein demonstrates how medieval esoteric commentaries on the tenth-century poem-tale Ise monogatari (Tales of Ise) and the first imperial waka poetry anthology Kokin wakashū influenced the plots, characters, imagery, and rhetorical structure of seven plays (Maiguruma, Kuzu no hakama, Unrin’in, Oshio, Kakitsubata, Ominameshi, and Haku Rakuten) and two treatises (Zeami’s Rikugi and Zenchiku’s Meishukushū). In so doing, she shows that it was precisely the allegorical mode—vital to medieval Japanese culture as a whole—that enabled the complex layering of character and poetic landscape we typically associate with noh. Klein argues that understanding noh’s allegorical structure and paying attention to the localized historical context for individual plays are key to recovering their original function as political and religious allegories. Now viewed in the context of contemporaneous beliefs and practices of the medieval period, noh plays take on a greater range and depth of meaning and offer new insights to readers today into medieval Japan.
Vast numbers of western youth have attached primary significance to raving and post-rave experiences. This collection of essays explores the socio-cultural and religious dimensions of the rave, 'raving' and rave-derived phenomena.
In private and in public life, the ancient Greeks danced to express divine adoration and human festivity. They danced at feasts and choral competitions, at weddings and funerals, in observance of the cycles of both nature and human existence. Formal and informal dances marked the rhythms of life and death. In Dance and Ritual Play in Greek Religion, Steven Lonsdale looks at how the Greeks themselves regarded the act of dance, and how dance and related forms of ritual play in Greek religious festivals served a wide variety of functions in Greek society. The act of worship, he explains, often implied engaging in collective rites regulated by playful behavior, the most common forms of which were group hymns and choral dances.
The most pervasive gods in ancient Rome had no traditional mythology attached to them, nor was their worship organized by elites. Throughout the Roman world, neighborhood street corners, farm boundaries, and household hearths featured small shrines to the beloved lares, a pair of cheerful little dancing gods. These shrines were maintained primarily by ordinary Romans, and often by slaves and freedmen, for whom the lares cult provided a unique public leadership role. In this comprehensive and richly illustrated book, the first to focus on the lares, Harriet Flower offers a strikingly original account of these gods and a new way of understanding the lived experience of everyday Roman religion. Weaving together a wide range of evidence, Flower sets forth a new interpretation of the much-disputed nature of the lares. She makes the case that they are not spirits of the dead, as many have argued, but rather benevolent protectors—gods of place, especially the household and the neighborhood, and of travel. She examines the rituals honoring the lares, their cult sites, and their iconography, as well as the meaning of the snakes often depicted alongside lares in paintings of gardens. She also looks at Compitalia, a popular midwinter neighborhood festival in honor of the lares, and describes how its politics played a key role in Rome’s increasing violence in the 60s and 50s BC, as well as in the efforts of Augustus to reach out to ordinary people living in the city’s local neighborhoods. A reconsideration of seemingly humble gods that were central to the religious world of the Romans, this is also the first major account of the full range of lares worship in the homes, neighborhoods, and temples of ancient Rome.
