Oxford Studies in Dance Theory – serie

In early twentieth-century Europe, the watershed developments of pictorial abstraction, modern dance, and cinema coincided to shift the artistic landscape and the future of modern art. In Moving Modernism, Nell Andrew challenges assumptions about modernist abstraction and its appearance in the field of painting. By recovering performances, methods, and circles of aesthetic influence for avant-garde dance pioneers and filmmakers from the turn of the century to the interwar period — including dancer Loïe Fuller, who presented to symbolist artists the possibility of prolonged or suspended vision; Valentine de Saint-Point, whose radical dance paralleled the abstractions of cubo-futurist painting; Sophie Taeuber and her Dada dance; the Belgian "pure plastics" choreographer known as Akarova; and the dance-like cinema of Germaine Dulac — Andrew demonstrates that abstraction was deployed not only as modernist form but as an apparatus of creation, perception, and reception across artistic media.

In early twentieth-century Europe, the watershed developments of pictorial abstraction, modern dance, and cinema coincided to shift the artistic landscape and the future of modern art. In Moving Modernism, Nell Andrew challenges assumptions about modernist abstraction and its appearance in the field of painting. By recovering performances, methods, and circles of aesthetic influence for avant-garde dance pioneers and filmmakers from the turn of the century to the interwar period — including dancer Loïe Fuller, who presented to symbolist artists the possibility of prolonged or suspended vision; Valentine de Saint-Point, whose radical dance paralleled the abstractions of cubo-futurist painting; Sophie Taeuber and her Dada dance; the Belgian "pure plastics" choreographer known as Akarova; and the dance-like cinema of Germaine Dulac — Andrew demonstrates that abstraction was deployed not only as modernist form but as an apparatus of creation, perception, and reception across artistic media.

In 1866, when the ballet La Source debuted, the public at the Paris Opera may have been content to dream about its setting in the verdant Caucasus, its exotic Circassians, veiled Georgians, and powerful Khan. Yet the ballet's botany also played to a public thinking about ethnic and exotic others at the same time-and in the same ways-as they were thinking about plants. Along with these stereotypes, with a flower promising hybridity in a green ecology, and the death of the embodied Source recuperated as a force for regeneration, the ballet can be read as a fable of science and the performance as its demonstration. Programmed for the opening gala of the new Opera, the Palais Garnier, in 1875 the ballet reflected not so much a timeless Orient as timely colonial policy and engineering in North Africa, the management of water and women.One Dead at the Paris Opera Ballet takes readers to four historic performances, over 150 years, showing how-- through the sacrifice of a feminized Nature-- La Source represented the biopolitics of sex and race, and the cosmopolitics of human and natural resources. Its 2011 reinvention at the Paris Opera, following the adoption of new legislation banning the veil in public spaces, might have staged gender and climate justice in sync with the Arab Spring, but opted instead for luxury and dream. Its 2014 reprise might have focused on decolonizing the stage or raising eco-consciousness, but exemplified the greater urgency attached to Islamist threat rather than imminent climate catastrophe, missing the ballet's historic potential to make its audience think.

In 1866, when the ballet La Source debuted, the public at the Paris Opera may have been content to dream about its setting in the verdant Caucasus, its exotic Circassians, veiled Georgians, and powerful Khan. Yet the ballet's botany also played to a public thinking about ethnic and exotic others at the same time-and in the same ways-as they were thinking about plants. Along with these stereotypes, with a flower promising hybridity in a green ecology, and the death of the embodied Source recuperated as a force for regeneration, the ballet can be read as a fable of science and the performance as its demonstration. Programmed for the opening gala of the new Opera, the Palais Garnier, in 1875 the ballet reflected not so much a timeless Orient as timely colonial policy and engineering in North Africa, the management of water and women.One Dead at the Paris Opera Ballet takes readers to four historic performances, over 150 years, showing how-- through the sacrifice of a feminized Nature-- La Source represented the biopolitics of sex and race, and the cosmopolitics of human and natural resources. Its 2011 reinvention at the Paris Opera, following the adoption of new legislation banning the veil in public spaces, might have staged gender and climate justice in sync with the Arab Spring, but opted instead for luxury and dream. Its 2014 reprise might have focused on decolonizing the stage or raising eco-consciousness, but exemplified the greater urgency attached to Islamist threat rather than imminent climate catastrophe, missing the ballet's historic potential to make its audience think.

Wars in this century are radically different from the major conflicts of the 20th century--more amorphous, asymmetrical, globally connected, and unending. Choreographies of 21st Century Wars is the first book to analyze the interface between choreography and wars in this century, a pertinent inquiry since choreography has long been linked to war and military training. The book draws on recent political theory that posits shifts in the kinds of wars occurring since the First and Second World Wars and the Cold War, all of which were wars between major world powers. Given the dominance of today's more indeterminate, asymmetrical, less decisive wars, we ask if choreography, as an organizing structure and knowledge system, might not also need revision in order to reflect on, and intercede in, a globalized world of continuous warfare. In an introduction and sixteen chapters, authors from a number of disciplines investigate how choreography and war in this century impinge on each other. Choreographers write of how they have related to contemporary war in specific works, while other contributors investigate the interconnections between war and choreography through theatrical works, dances, military rituals and drills, the choreography of video war games and television shows. Issues investigated include torture and terror, the status of war refugees, concerns surrounding fighting and peacekeeping soldiers, national identity tied to military training, and more. The anthology is of interest to scholars in dance, performance, theater, and cultural studies, as well as the social sciences.

Wars in this century are radically different from the major conflicts of the 20th century--more amorphous, asymmetrical, globally connected, and unending. Choreographies of 21st Century Wars is the first book to analyze the interface between choreography and wars in this century, a pertinent inquiry since choreography has long been linked to war and military training. The book draws on recent political theory that posits shifts in the kinds of wars occurring since the First and Second World Wars and the Cold War, all of which were wars between major world powers. Given the dominance of today's more indeterminate, asymmetrical, less decisive wars, we ask if choreography, as an organizing structure and knowledge system, might not also need revision in order to reflect on, and intercede in, a globalized world of continuous warfare. In an introduction and sixteen chapters, authors from a number of disciplines investigate how choreography and war in this century impinge on each other. Choreographers write of how they have related to contemporary war in specific works, while other contributors investigate the interconnections between war and choreography through theatrical works, dances, military rituals and drills, the choreography of video war games and television shows. Issues investigated include torture and terror, the status of war refugees, concerns surrounding fighting and peacekeeping soldiers, national identity tied to military training, and more. The anthology is of interest to scholars in dance, performance, theater, and cultural studies, as well as the social sciences.

This is an open access title. It is available to read and download as a free PDF on the Oxford Academic platform. It is made available under a CC BY-NC-ND 4.0 International licence. Dancing the World Smaller examines international dance performances in New York City in the 1940s as sites in which dance artists and audiences contested what it meant to practice globalism in mid-twentieth-century America. During and after the Second World War, modern dance and ballet thrived in New York City, a fertile cosmopolitan environment in which dance was celebrated as an emblem of American artistic and cultural dominance. In the ensuing Cold War years, American choreographers and companies were among those the U.S. government sent abroad to serve as ambassadors of American cultural values and to extend the nation's geo-political reach. Less-known is that international dance performance, or what was then-called "ethnic" or "ethnologic" dance, enjoyed strong support among audiences in the city and across the nation as well. Produced in non-traditional dance venues, such as the American Museum of Natural History, the Ethnologic Dance Center, and Carnegie Hall, these performances elevated dance as an intercultural bridge across human differences and dance artists as transcultural interlocutors. Dancing the World Smaller draws on extensive archival resources, as well as critical and historical studies of race and ethnicity in the U.S., to uncover a hidden history of globalism in American dance and to see artists such as La Meri, Ruth St. Denis, Asadata Dafora, Pearl Primus, José Limón, Ram Gopal, and Charles Weidman in new light. Debates about how to practice globalism in dance proxied larger cultural struggles over how to reconcile the nation's new role as a global superpower. In dance as in cultural politics, Americans labored over how to realize diversity while honoring difference and manage dueling impulses toward globalism, on the one hand, and isolationism, on the other.

This is an open access title. It is available to read and download as a free PDF on the Oxford Academic platform. It is made available under a CC BY-NC-ND 4.0 International licence. Dancing the World Smaller examines international dance performances in New York City in the 1940s as sites in which dance artists and audiences contested what it meant to practice globalism in mid-twentieth-century America. During and after the Second World War, modern dance and ballet thrived in New York City, a fertile cosmopolitan environment in which dance was celebrated as an emblem of American artistic and cultural dominance. In the ensuing Cold War years, American choreographers and companies were among those the U.S. government sent abroad to serve as ambassadors of American cultural values and to extend the nation's geo-political reach. Less-known is that international dance performance, or what was then-called "ethnic" or "ethnologic" dance, enjoyed strong support among audiences in the city and across the nation as well. Produced in non-traditional dance venues, such as the American Museum of Natural History, the Ethnologic Dance Center, and Carnegie Hall, these performances elevated dance as an intercultural bridge across human differences and dance artists as transcultural interlocutors. Dancing the World Smaller draws on extensive archival resources, as well as critical and historical studies of race and ethnicity in the U.S., to uncover a hidden history of globalism in American dance and to see artists such as La Meri, Ruth St. Denis, Asadata Dafora, Pearl Primus, José Limón, Ram Gopal, and Charles Weidman in new light. Debates about how to practice globalism in dance proxied larger cultural struggles over how to reconcile the nation's new role as a global superpower. In dance as in cultural politics, Americans labored over how to realize diversity while honoring difference and manage dueling impulses toward globalism, on the one hand, and isolationism, on the other.

Body Impossible theorizes the concept of virtuosity in contemporary dance and performance through a study of the career of dancer Desmond Richardson. A virtuoso for the ages, Richardson is renowned for delivering commanding performances over decades in contexts ranging from the stages of the Alvin Ailey American Dance Theater and Ballett Frankfurt to featured appearances with Michael Jackson and Prince, along with his work as co-founder of Complexions Contemporary Ballet, inaugurating a virtuosic queer black aesthetic with choreographer Dwight Rhoden. Focusing on Richardson's creative insistence on improvisatory fun and excellence throughout the decades approaching the millennium (shaped by Reaganism, the Culture Wars, the AIDS epidemic, the New Jim Crow, and MTV), this book brings dance into conversation with paradigms of blackness, queerness, masculinity, and class in order to generate a socioculturally attentive understanding of virtuosity. Virtuosity obscures the border between popular and concert performance, and Richardson's versatility epitomizes the demands on the contemporary virtuosic dance artist. Author Ariel Osterweis suggests that discourses of virtuosity are linked to connotations of excess, and that an examination of the formal and socio-cultural aspects of virtuosic performance reveals under-recognized heterogeneity in which we detect “vernacular” influences on “high art.” In doing so, Body Impossible accounts for the constitutive relationship between disciplined perceptions of virtuosity's excess and the disciplining of the racialized body in national and transnational contexts.

Body Impossible theorizes the concept of virtuosity in contemporary dance and performance through a study of the career of dancer Desmond Richardson. A virtuoso for the ages, Richardson is renowned for delivering commanding performances over decades in contexts ranging from the stages of the Alvin Ailey American Dance Theater and Ballett Frankfurt to featured appearances with Michael Jackson and Prince, along with his work as co-founder of Complexions Contemporary Ballet, inaugurating a virtuosic queer black aesthetic with choreographer Dwight Rhoden. Focusing on Richardson's creative insistence on improvisatory fun and excellence throughout the decades approaching the millennium (shaped by Reaganism, the Culture Wars, the AIDS epidemic, the New Jim Crow, and MTV), this book brings dance into conversation with paradigms of blackness, queerness, masculinity, and class in order to generate a socioculturally attentive understanding of virtuosity. Virtuosity obscures the border between popular and concert performance, and Richardson's versatility epitomizes the demands on the contemporary virtuosic dance artist. Author Ariel Osterweis suggests that discourses of virtuosity are linked to connotations of excess, and that an examination of the formal and socio-cultural aspects of virtuosic performance reveals under-recognized heterogeneity in which we detect “vernacular” influences on “high art.” In doing so, Body Impossible accounts for the constitutive relationship between disciplined perceptions of virtuosity's excess and the disciplining of the racialized body in national and transnational contexts.

Gestural Imaginaries: Dance and Cultural Theory in the Early Twentieth Century offers a new interpretation of European modernist dance by addressing it as guiding medium in a vibrant field of gestural culture that ranged across art and philosophy. Taking further Cornelius Castoriadis's concept of the social imaginary, it explores this imaginary's embodied forms. Close readings of dances, photographs, and literary texts are juxtaposed with discussions of gestural theory by thinkers including Walter Benjamin, Sigmund Freud, and Aby Warburg. Choreographic gesture is defined as a force of intermittency that creates a new theoretical status of dance. Author Lucia Ruprecht shows how this also bears on contemporary theory. She shifts emphasis from Giorgio Agamben's preoccupation with gestural mediality to Jacques Rancière's multiplicity of proliferating, singular gestures, arguing for their ethical and political relevance. Mobilizing dance history and movement analysis, Ruprecht highlights the critical impact of works by choreographers such as Vaslav Nijinsky, Jo Mihaly, and Alexander and Clotilde Sakharoff. She also offers choreographic readings of Franz Kafka and Alfred Döblin. Gestural Imaginaries proposes that modernist dance conducts a gestural revolution which enacts but also exceeds the insights of past and present cultural theory. It makes a case for archive-based, cross-medial, and critically informed dance studies, transnational German studies, and the theoretical potential of performance itself.

Gestural Imaginaries: Dance and Cultural Theory in the Early Twentieth Century offers a new interpretation of European modernist dance by addressing it as guiding medium in a vibrant field of gestural culture that ranged across art and philosophy. Taking further Cornelius Castoriadis's concept of the social imaginary, it explores this imaginary's embodied forms. Close readings of dances, photographs, and literary texts are juxtaposed with discussions of gestural theory by thinkers including Walter Benjamin, Sigmund Freud, and Aby Warburg. Choreographic gesture is defined as a force of intermittency that creates a new theoretical status of dance. Author Lucia Ruprecht shows how this also bears on contemporary theory. She shifts emphasis from Giorgio Agamben's preoccupation with gestural mediality to Jacques Rancière's multiplicity of proliferating, singular gestures, arguing for their ethical and political relevance. Mobilizing dance history and movement analysis, Ruprecht highlights the critical impact of works by choreographers such as Vaslav Nijinsky, Jo Mihaly, and Alexander and Clotilde Sakharoff. She also offers choreographic readings of Franz Kafka and Alfred Döblin. Gestural Imaginaries proposes that modernist dance conducts a gestural revolution which enacts but also exceeds the insights of past and present cultural theory. It makes a case for archive-based, cross-medial, and critically informed dance studies, transnational German studies, and the theoretical potential of performance itself.

From the condemnation of protest to skepticism of religious ecstasy, radical movement has been defined by freedoms and restrictions relative to class conflict, national policy, and colonialism. In this book, author Kélina Gotman examines choreographies of unrest, rethinking the modern formation of choreomania, a fantastical concept across scientific disciplines used to designate the spontaneous and uncontrolled movements of crowds. In these misformations of body politics, prejudices against spontaneity unravel, suggesting widespread anxieties about impulsiveness and irregularity. In tandem with dialogues of the erratic, Gotman makes use of histories of nineteenth-century control which identify the period as one of increasing regimentation. As she notes, constraints on movement signal constraints on political power and agency and on individuals' capacity to shift their allegiances, inhabiting more hospitable terrains. In each chapter, Gotman confronts the many ways choreomania functions as an extension of colonialism, dismissing expressive bodies as mentally and physically infected others. Through her research, Gotman unearths the many instances of choreomania that represent collective efforts to escape social tyranny inflicted by the upper class.

When political protest is read as epidemic madness, religious ecstasy as nervous disease, and angular dance moves as dark and uncouth, the disorder being described is choreomania. At once a catchall term to denote spontaneous gestures and the unruly movements of crowds, choreomania emerged in the nineteenth century at a time of heightened class conflict, nationalist policy, and colonial rule. In this book, author Kélina Gotman examines these choreographies of unrest, rethinking the modern formation of the choreomania concept as it moved across scientific and social scientific disciplines. Reading archives describing dramatic misformationsof bodies and body politicsshe shows how prejudices against expressivity unravel, in turn revealing widespread anxieties about demonstrative agitation. This history of the fitful body complements stories of nineteenth-century discipline and regimentation. As she notes, constraints on movement imply constraints on political power and agency. In each chapter, Gotman confronts the many ways choreomania works as an extension of discourses shaping colonialist orientalism, which alternately depict riotous bodies as dangerously infected others, and as curious bacchanalian remains. Through her research, Gotman also shows how beneath the radar of this colonial discourse, men and women gathered together to repossess on their terms the gestures of social revolt.

Ukrainian dancer and choreographer Serge Lifar (1905-86) is recognized both as the modernizer of French ballet in the twentieth century and as the keeper of the flame of the classical tradition upon which the glory of French ballet was founded. Having migrated to France from Russia in 1923 to join Diaghilev's Ballets Russes, Lifar was appointed star dancer and ballet director at the Paris Opéra in 1930. Despite being rather unpopular with the French press at the start of his appointment, Lifar came to dominate the Parisian dance scene-through his publications as well as his dancing and choreography-until the end of the Second World War, reaching the height of his fame under the German occupation of Paris (1940-44). Rumors of his collaborationism having remained inconclusive throughout the postwar era, Lifar retired in 1958. This book not only reassesses Lifar's career, both aesthetically and politically, but also provides a broader reevaluation of the situation of dance-specifically balletic neoclassicism-in the first half of the twentieth century.The Fascist Turn in the Dance of Serge Lifar is the first book not only to discuss the resistance to Lifar in the French press at the start of his much-mythologized career, but also the first to present substantial evidence of Lifar's collaborationism and relate it to his artistic profile during the preceding decade. In examining the political significance of the critical discussion of Lifar's body and technique, author Mark Franko provides the ground upon which to understand the narcissistic and heroic images of Lifar in the 1930s as prefiguring the role he would play in the occupation. Through extensive archival research into unpublished documents of the era, police reports, the transcript of his postwar trial and rarely cited newspaper columns Lifar wrote, Franko reconstructs the dancer's political activities, political convictions, and political ambitions during the Occupation.

Ukrainian dancer and choreographer Serge Lifar (1905-86) is recognized both as the modernizer of French ballet in the twentieth century and as the keeper of the flame of the classical tradition upon which the glory of French ballet was founded. Having migrated to France from Russia in 1923 to join Diaghilev's Ballets Russes, Lifar was appointed star dancer and ballet director at the Paris Opéra in 1930. Despite being rather unpopular with the French press at the start of his appointment, Lifar came to dominate the Parisian dance scene-through his publications as well as his dancing and choreography-until the end of the Second World War, reaching the height of his fame under the German occupation of Paris (1940-44). Rumors of his collaborationism having remained inconclusive throughout the postwar era, Lifar retired in 1958. This book not only reassesses Lifar's career, both aesthetically and politically, but also provides a broader reevaluation of the situation of dance-specifically balletic neoclassicism-in the first half of the twentieth century.The Fascist Turn in the Dance of Serge Lifar is the first book not only to discuss the resistance to Lifar in the French press at the start of his much-mythologized career, but also the first to present substantial evidence of Lifar's collaborationism and relate it to his artistic profile during the preceding decade. In examining the political significance of the critical discussion of Lifar's body and technique, author Mark Franko provides the ground upon which to understand the narcissistic and heroic images of Lifar in the 1930s as prefiguring the role he would play in the occupation. Through extensive archival research into unpublished documents of the era, police reports, the transcript of his postwar trial and rarely cited newspaper columns Lifar wrote, Franko reconstructs the dancer's political activities, political convictions, and political ambitions during the Occupation.

Kinesthetic Peoplehood: Jewish Diasporic Dance Migrations explores how people experience diaspora not only through geography or shared histories of exile and displacement, but also through the body itself. Drawing upon extensive archival materials, interviews, and ethnographic research, this book demonstrates how dance embodies the cultural migrations at the heart of Jewish experience.Focusing on the circulation of Jewish diasporic cultural production across Israel and the United States between the Cold War and Covid, this book illuminates how American Jewish audiences connected with Israel through performances and classes with Israeli choreographers who immigrated to or toured through the United States. Through their performances, these choreographers offered audiences diverse perspectives on global Jewish cultures. Kinesthetic Peoplehood highlights dance migrations from the Middle East, South Asia, Africa, and queer communities to revise conventional diasporic narratives and hierarchies.Kinesthetic Peoplehood expands our understanding of diasporic dance practices. It brings a fresh perspective to broader conversations about Israeli theatrical dance by centering Mizrahi, Ethiopian, and queer Jewish dance histories often marginalized in historical discourse to pose diaspora as a bodily experience in which people find home.

Kinesthetic Peoplehood: Jewish Diasporic Dance Migrations explores how people experience diaspora not only through geography or shared histories of exile and displacement, but also through the body itself. Drawing upon extensive archival materials, interviews, and ethnographic research, this book demonstrates how dance embodies the cultural migrations at the heart of Jewish experience.Focusing on the circulation of Jewish diasporic cultural production across Israel and the United States between the Cold War and Covid, this book illuminates how American Jewish audiences connected with Israel through performances and classes with Israeli choreographers who immigrated to or toured through the United States. Through their performances, these choreographers offered audiences diverse perspectives on global Jewish cultures. Kinesthetic Peoplehood highlights dance migrations from the Middle East, South Asia, Africa, and queer communities to revise conventional diasporic narratives and hierarchies.Kinesthetic Peoplehood expands our understanding of diasporic dance practices. It brings a fresh perspective to broader conversations about Israeli theatrical dance by centering Mizrahi, Ethiopian, and queer Jewish dance histories often marginalized in historical discourse to pose diaspora as a bodily experience in which people find home.

How does the manufacture, design, and commodification of costume inform choreography and determine what dancers have worn on stage? How do certain types of costume influence the experience of dance and choreography for the performers, or for the audience? What political or social affects contribute to the impression that dance costumes communicate in movement aesthetics? By answering such questions, Fabrications provides new insights into the connections between twentieth-century American concert dance history, and both visual and fashion culture, while also presenting methods for appreciating how the artefacts of costume in archival collections activate important corporeal and cultural memories. In the study of material culture, Rachel Fensham draws upon the dialectical image of Walter Benjamin, the fashion system of Roland Barthes, and writings on new materialism as perspectives for interpreting costumes in dance. Focusing on costume as multiplicity, she establishes the syntax of the textile, the silhouette, and the modes of construction as a method for the identification and analysis of typical costumes. Each chapter undertakes a quasi-chronological survey of choreographic works created by leading dancers, choreographers, and designers, including Ruth St. Denis and Ted Shawn, Martha Graham, Katherine Dunham, Merce Cunningham, Trisha Brown, and Josephine Baker. Illustrated with almost two-hundred full-color photographs of costumes from dance archives and stills from leading dance works in the United States and Europe, Fabrications presents a new and innovative way to think about dance history as material culture, understood through costumes that have stories that extend beyond the stage.

How does the manufacture, design, and commodification of costume inform choreography and determine what dancers have worn on stage? How do certain types of costume influence the experience of dance and choreography for the performers, or for the audience? What political or social affects contribute to the impression that dance costumes communicate in movement aesthetics? By answering such questions, Fabrications provides new insights into the connections between twentieth-century American concert dance history, and both visual and fashion culture, while also presenting methods for appreciating how the artefacts of costume in archival collections activate important corporeal and cultural memories. In the study of material culture, Rachel Fensham draws upon the dialectical image of Walter Benjamin, the fashion system of Roland Barthes, and writings on new materialism as perspectives for interpreting costumes in dance. Focusing on costume as multiplicity, she establishes the syntax of the textile, the silhouette, and the modes of construction as a method for the identification and analysis of typical costumes. Each chapter undertakes a quasi-chronological survey of choreographic works created by leading dancers, choreographers, and designers, including Ruth St. Denis and Ted Shawn, Martha Graham, Katherine Dunham, Merce Cunningham, Trisha Brown, and Josephine Baker. Illustrated with almost two-hundred full-color photographs of costumes from dance archives and stills from leading dance works in the United States and Europe, Fabrications presents a new and innovative way to think about dance history as material culture, understood through costumes that have stories that extend beyond the stage.

There is no archive or museum of human movement, no place where choreographies can be collected and conserved in pristine form. The central consequence of this is the incapacity of philosophy and aesthetics to think of dance as a positive and empirical art. In the eyes of philosophers, dance refers to a space other than art, considered both more frivolous and more fundamental than the artwork without ever quite attaining the status of a work. UnworkingChoreography develops this idea and postulates an unworking as evidenced by a conspicuous absence of references to actual choreographic works within philosophical accounts of dance; the late development and partialdominance of the notion of the work in dance in contrast to other art forms such as painting, music, and theatre; the difficulties in identifying dance works given a lack of scores and an apparent resistance within the art form to the possibility of notation; and the questioning of ends of dance in contemporary practice and the relativisation of the very idea that dance artistic or choreographic processes aim at work production.

There is no archive or museum of human movement, no place where choreographies can be collected and conserved in pristine form. The central consequence of this is the incapacity of philosophy and aesthetics to think of dance as a positive and empirical art. In the eyes of philosophers, dance refers to a space other than art, considered both more frivolous and more fundamental than the artwork without ever quite attaining the status of a work. UnworkingChoreography develops this idea and postulates an unworking as evidenced by a conspicuous absence of references to actual choreographic works within philosophical accounts of dance; the late development and partialdominance of the notion of the work in dance in contrast to other art forms such as painting, music, and theatre; the difficulties in identifying dance works given a lack of scores and an apparent resistance within the art form to the possibility of notation; and the questioning of ends of dance in contemporary practice and the relativisation of the very idea that dance artistic or choreographic processes aim at work production.

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

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

George Balanchine's arrival in the United States in 1933, it is widely thought, changed the course of ballet history by creating a bold and original neoclassical style that is celebrated as the first successful American manifestation of the art form. This book intervenes in the prevailing historical narrative and rebalances Balanchine's role in dance history by revealing the complex social, cultural, and political forces that actually shaped the construction of American neoclassical ballet. Situating American ballet within a larger context of literary, musical, arts, and dance modernisms, Making Ballet American examines a series of critical efforts to craft new, modernist ideas about the relevance of classical dancing for the country's society and democracy. The book's unique structure interweaves chapters focused on cultural and intellectual histories of ballet production and discourse with close examinations of three Americana ballets spanning the Depression, World War II, and Cold War eras. Through this blend of cultural and choreographic analysis, Making Ballet American illustrates the evolution of modernist ballet theory and practice during a turbulent historical period. Ultimately, the book argues that the Americanization of Balanchine's neoclassicism was not the inevitable outcome of his immigration or his creative genius, but rather a far more complicated story that spans several authors and continents and that pivots on the question of modern art's relationship to American society and the larger world.

George Balanchine's arrival in the United States in 1933, it is widely thought, changed the course of ballet history by creating a bold neoclassical style that is celebrated as the first American manifestation of the art form. In Making Ballet American, author Andrea Harris challenges this narrative by revealing the complex social, cultural, and political forces that actually shaped the construction of American neoclassical ballet. Situating American ballet within a larger context of modernisms, the book examines critical efforts to craft new, modernist ideas about the relevance of classical dancing for American society and democracy. Through cultural and choreographic analysis, it illustrates the evolution of modernist ballet during a turbulent historical period. Ultimately, the book argues that the Americanization of Balanchine's neoclassicism was not the inevitable outcome of his immigration or his creative genius, but rather a far more complicated story that pivots on the question of modern arts relationship to America and the larger world.

Dance as Text: Ideologies of the Baroque Body is a historical and theoretical examination of French court ballet over a hundred-year period,p beginning in 1573, that spans the late Renaissance and early baroque. Utilizing aesthetic and ideological criteria, author Mark Franko analyzes court ballet librettos, contemporary performance theory, and related commentary on dance and movement in the literature of this period. Examining the formal choreographic apparatus that characterizes late Valois and early Bourbon ballet spectacle, Franko postulates that the evolving aesthetic ultimately reflected the political situation of the noble class, which devised and performed court ballets. He shows how the body emerged from verbal theater as a self-sufficient text whose autonomy had varied ideological connotations, most important among which was the expression of noble resistance to the increasingly absolutist monarchy. Franko's analysis blends archival research with critical and cultural theory in order to resituate the burlesque tradition in its politically volatile context. Dance as Text thus provides a picture of the complex theoretical underpinnings of composite spectacle, the ideological tensions underlying experiments with autonomous dance, and finally, the subversiveness of Molière's use of court ballet traditions.

Watching Weimar Dance asks what audiences saw in the peculiarly turbulent and febrile moment of the Weimar Republic. It closely analyses the reception of various performances, from cabaret to concert dance and experimental theatre, in their own time and place - at home in interwar Germany, on tour, and later returning from exile after World War II. Spectator reports that performers died or became half-machine archived not only the physicality of past performance, but also the ways audiences used the temporary world of the stage to negotiate pressing social issues, from female visibility within commodity culture to the functioning of human-machine hybrids in an era of increasing technologization. These accounts offer offer limit cases for the body on stage and, in so doing, speak to the preoccupations of the day. Approaching a range of performance artists, including Oskar Schlemmer, Valeska Gert, Kurt Jooss, Mary Wigman, Bertolt Brecht, Anita Berber, and the Tiller Girl troupes, through archives of watching, the reception of these performances also revises and complicates understandings of Ausdruckstanz as the representative dance of this moment in Germany. They further reveal how such practices came to be reconfigured and imbued with new significance in the post-war era. By bringing insights from theatre, dance, and performance studies to German cultural studies, and vice versa, Watching Weimar Dance develops a culturally-situated model of watching that not only offers a revisionist narrative, but also demonstrates new methods for dance scholarship to shape cultural history.

Watching Weimar Dance asks what audiences saw in the peculiarly turbulent and febrile moment of the Weimar Republic. It closely analyses the reception of various performances, from cabaret to concert dance and experimental theatre, in their own time and place - at home in interwar Germany, on tour, and later returning from exile after World War II. Spectator reports that performers died or became half-machine archived not only the physicality of past performance, but also the ways audiences used the temporary world of the stage to negotiate pressing social issues, from female visibility within commodity culture to the functioning of human-machine hybrids in an era of increasing technologization. These accounts offer offer limit cases for the body on stage and, in so doing, speak to the preoccupations of the day. Approaching a range of performance artists, including Oskar Schlemmer, Valeska Gert, Kurt Jooss, Mary Wigman, Bertolt Brecht, Anita Berber, and the Tiller Girl troupes, through archives of watching, the reception of these performances also revises and complicates understandings of Ausdruckstanz as the representative dance of this moment in Germany. They further reveal how such practices came to be reconfigured and imbued with new significance in the post-war era. By bringing insights from theatre, dance, and performance studies to German cultural studies, and vice versa, Watching Weimar Dance develops a culturally-situated model of watching that not only offers a revisionist narrative, but also demonstrates new methods for dance scholarship to shape cultural history.