Relevant bibliographies by topics / Dance music culture

Academic literature on the topic 'Dance music culture'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Dance music culture"

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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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Ayobade, Dotun. "Invented Dances, Or, How Nigerian Musicians Sculpt the Body Politic." Dance Research Journal 53, no. 1 (April 2021): 5–22. http://dx.doi.org/10.1017/s0149767721000048.

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AbstractPopular dances encapsulate the aliveness of Africa's young. Radiating an Africanist aesthetic of the cool, these moves enflesh popular music, saturating mass media platforms and everyday spaces with imageries of joyful transcendence. This essay understands scriptive dance fads as textual and choreographic calls for public embodiment. I explore how three Nigerian musicians, and their dances, have wielded scriptive prompts to elicit specific moved responses from dispersed, heterogenous, and transnational publics. Dance fads of this kind productively complicate musicological approaches that insist on divorcing contemporary African music cultures from the dancing bodies that they often conjure. Taken together, these movements enlist popular culture as a domain marked by telling contestations over musical ownership and embodied citizenship.
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Aterianus-Owanga, Alice. "Dancing an Open Africanity: Playing with “Tradition” and Identity in the Spreading of Sabar in Europe." Open Cultural Studies 3, no. 1 (January 1, 2019): 347–61. http://dx.doi.org/10.1515/culture-2019-0030.

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Abstract This paper describes one of the constructions of African identity that occur through the spreading of sabar in European cities. Basing on a multi-sited fieldwork between Dakar, France and Switzerland, this paper traces the local roots and transnational routes of this Senegalese dance and music performance and presents the “transnational social field” (Levitt and Glick-Schiller) that sabar musicians and dancers have created in Europe. It analyses the representations of Africanity, Senegality and Blackness that are shared in Sabar dances classes, and describes how diasporic artists contribute to (re)invent “traditions” in migration. In this transnational dance world, “blackness” and Africanity are not homogenous and convertible categories of identification, on the contrary, they are made of many tensions and arrangements, which allow individuals to include or exclude otherness, depending on situations and contexts.
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Yanng, Jiseon. "A Study on Gyobang Dance and Music in Honam Area of the Joseon Dynasty." Korean Society of Culture and Convergence 44, no. 7 (July 31, 2022): 373–86. http://dx.doi.org/10.33645/cnc.2022.7.44.7.373.

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The purpose of this study is to study Gyobang dance and music in Honam region during the Joseon Dynasty. Except for Jeju Island, there were six Gyobangs in the Honam region: Namwon, Jeonju, Gwangju, Sunchang, Muju, and Suncheon. The dances that had been passed down to Gyobang in the Honam region are 11 events such as Jengmu, Pogorak, Seonyurak, Geommu, Heonbando, Cheoyongmu, Seungmu, Geommu, Hakdance, Abakmu, and Mudong. Kyobang’s music was handed down 19 songs. The characteristics of Gyobang dance in Honam region are, first, Gyobang dance contains human joy and anger and contains an unrefined freedom. Second, Gyobang's music contains both calm and folk style. Third, the Gyobang dance of Honam influenced the culture of the Pungryu that harmonized with the nature of Honam.
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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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Diyora, Bharat Tulashibhai. "Music and Dance Culture in the City of Vadodara in the Nineteenth and Twentieth Centuries." Scholars Journal of Arts, Humanities and Social Sciences 9, no. 7 (July 7, 2021): 310–14. http://dx.doi.org/10.36347/sjahss.2021.v09i07.002.

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The arts of dance and music are of great importance to the culture of India. Classical Indian dances and music are among the most graceful and beautiful in the world. The Maharaja Sayajirao Gaekwad as a head of state led to making Baroda a city representative of art, which is at once indigenous and modern. Expert artists from across the Indian Subcontinent were invited to perform as well as to extend the knowledge of music to the people of Vadodara. Artists were often encouraged with awards and rewards for their performances on various occasions. Maharaja Sayajirao wanted to disseminate the tradition as well as ear for music among the people of Vadodara, so he decided to employ more artists in the court. Hence, many young and old, professional and novices were appointed. So this paper covered all the aspect of music and dance which evolved under vision of the Maharaja Sayajirao.
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Aymamí Reñé, Eva. "Kissing the Cactus: Dancing Gender and Politics in Spain." Congress on Research in Dance Conference Proceedings 2012 (2012): 124–31. http://dx.doi.org/10.1017/cor.2012.16.

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In Bésame el Cactus (2004), Sol Picó, modern dancer and choreographer, simultaneously performs flamenco music and dance. Using her body, her shoes, castanets, and hands, she is integrating flamenco—as a cultural symbol of Spain—into a contemporary performance. In a Spain impacted by Franco's dictatorship (1939–1975), the peculiar ambiguous choice of using flamenco in a modern performance raises questions about the construction of national and gender identity, both during the dictatorship and now. Franco's regime promoted a centralized nationalism, and imposed it on the other cultures that were part of the Spanish state. These were cultural regionalisms linked to the historic communities of Catalonia, Galicia, and the Basque Country. During Francoism, popular and folk music and dances were employed as an effort to construct a unified Spanish culture. This paper will address the problems of gender and national construction in contemporary Spain through a close reading of this choreographic piece. A methodological analysis of Bésame el Cactus will be presented using applied performing arts theories. I will also draw upon interview material with the choreographer/performer, Sol Picó. In conclusion, this paper will illustrate the ways in which the heritage of Francoism still informs choreographers' choices, and thereby creates an artificial national music and dance in Spain.
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Georgios, Lykesas. "The Transformation of Traditional Dance from Its First to Its Second Existence: The Effectiveness of Music - Movement Education and Creative Dance in the Preservation of Our Cultural Heritage." Journal of Education and Training Studies 6, no. 1 (December 22, 2017): 104. http://dx.doi.org/10.11114/jets.v6i1.2879.

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Being an indispensable part of our folk tradition, the traditional dance bears elements of our cultural tradition and heritage and passes them down from generation to generation. Therefore, it contributes substantially to the reinforcement of our cultural identity and plays a crucial role in the "cultural development" of our society.Our culture is going through a constant process of mutation. Some traditional elements get lost, while others resist and survive or get transformed and readjust to new emerging circumstances.The aim of the present study is to investigate the learning process of Music/ Movement Education and Creative Dance within the context of the “second existence” of dance, and the way in which this learning process can effectively save and preserve the characteristic cultural traits of the "first existence" of the traditional dance.The experiential way of learning and transmitting dance from one generation to the other, is characterized as “the first existence” of dance. Changes in modern social, political and economic conditions have influenced the Greek traditional dance, which has acquired a more entertaining and tourist-commercial character, while its educational character has transformed going through teacher-centered educational processes. Having undergone this change, the traditional dance is now defined as “the second existence” of folk dance. The conversion of the traditional dance from its "first existence" into its "second existence" is supported and interpreted by the three components of the dancing process, the so-called “communication triangle”: the dancer, the dance and the viewer. The adoption of the particular approach of Music - Movement Education and Creative Dance in teaching Greek traditional dances can preserve and convey a large part of our cultural heritage to the new generation.Only by learning their country’s history and culture will the young generations be able to learn their own identity and make the best of the past in order to live more happily today and create a better future.
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Wickström, David-Emil. "“Drive-Ethno-Dance” and “Hutzul Punk“: Ukrainian-Associated Popular Music and (GEO)Politics in a Post-Soviet Context." Yearbook for Traditional Music 40 (2008): 60–88. http://dx.doi.org/10.1017/s0740155800012108.

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The style [of Ruslana's song “Wild Dances“] can be called “drive-ethno-dance,” a combination of ethnic sounds of the mountain people of the Hutsuls with modern rock, pop and dance elements. (Ruslana n.d.a)Ruslana's winning performance of “Dyki Tantsi” (Wild Dances) at the Eurovision Song Contest 2004 opened with trembity (plural; sing. trembita), alpine horns linked to, inter alia, the Hutsuls (a Ukrainian ethnic minority). However, trembity are not only used by Ruslana, but also incorporated into songs by other Ukrainian groups like Mad Heads XL's “Smereka” (2005) and Haydamaky's “Tini zabutykh predkiv” (2002). The use of local instruments and melodies in the music which Ruslana in the opening quote labels “drive-ethno-dance” is a way in which some groups from Ukraine anchor themselves. According to Armin Siebert, one of the directors of the Berlin Label Eastblok Music, which specializes in music from Eastern Europe, it is also an exciting element of Russian and Ukrainian popular music: A lot of Russian and—even stronger in Ukraine—Ukrainian groups try to use the profoundness of their culture [e.g., folklore] in their modem rock music … And yeah, that's of course something which we especially think is very exciting, because we think that the Slavic culture, roughly speaking, is very profound and that one should not negate that, because it is really something special, which does not exist in the West. (interview, 19 July 2006; my translation)
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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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Dissertations / Theses on the topic "Dance music culture"

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Luckman, Susan Heather. "Party people : mapping contemporary dance music cultures in Australia /." [St. Lucia, Qld.], 2002. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16686.pdf.

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Thornton, Sarah. "Record hops to raves : authenticity and subcultural capital in music and media cultures." Thesis, University of Strathclyde, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261836.

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Hillion, Toulcanon Marie-Muriel. "Maloya dance and music: Réunionese Créole togetherness." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2022. https://ro.ecu.edu.au/theses/2532.

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La Réunion is a former French colony where the coffee, vanilla — and later the sugarcane industry — brought together the mostly enslaved and indentured people from Madagascar, Africa, India, China and France. A quintessential part of this hybrid culture has been the development of maloya, an improvised music-and-dance form that so alienated French colonial authorities and landowners that it was unofficially banned until 1981. While maloya music has been taught since 1987 at Conservatoire de La Réunion and has reached international stages, maloya dance itself has rarely been explored academically, often relegated to the rank of superficial entertainment. The aim of the present research is to interrogate maloya: what it means to me as a practitioner of maloya and what it means as a culturally embodied art form. Using the principles of practice-led research methodology and the research methods of a/r/tography (including qualitative interview methods, as well as studio practice, performance creation, teaching activities and narrative writing familiar with autoethnography), the research interrogates my subjective experience as a maloya artist, researcher and teacher in Australia. As an art form, the research identifies the improvised technique of maloya dance. The research argues that maloya is comprised of elements of La Réunion’s history: dislocation, slavery, ‘third space’, hybridization and freedom. Thus, analysing the teaching of maloya in Australia is the teaching of Réunionese identity. The different spaces, the different audiences and the different intentions of the dancer all play into how the dancer moves. When performed at an International Arts Festival, maloya is different to its presence at a backyard neighbourhood party or in a sacred ritual honouring the ancestors. The research is neither definitive nor interested in providing a generalisable formula for a transnational theory on adapting dance for different audiences or for different purposes (such as for performance or for teaching), rather the motivation behind the research is to fully interrogate an underexplored dance form and to better understand the origins and composition of a dance form that I carry in every step of my feet. Maloya is the conceptualisation and representation of who I am and how key Réunionese artists see themselves through maloya. The research argues that maloya contributes to identity formation, maintenance and evolution and that the history of surviving dispossession and oppression informs a certain type of cultural, linguistic and artistic identity, similar to the powerful idea of batarsité. As a teacher of maloya in Australia, it became clear that the dance as an artistic representation informs the negotiation of intersecting identities and that this perspective — in conjunction with the participant observation, field trips and interviews with maloya artists and experts — sits comfortably alongside my subjective experience of teaching and performing maloya. The research is an important critical yet subjective interrogation of a dance form that is embraced by its people as not only a powerful symbol of freedom from oppression, but also emblematic of everyday life on a post-colonial island.
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Kavanaugh, Philip R. "Solidarity and drug use in the electronic dance music scene." Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file 0.39 Mb., 70 p, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:1435827.

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McIver, Sharon. "WaveShapeConversion : the land as reverent in the dance culture and music of Aotearoa : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Cultural Studies in the University of Canterbury /." Thesis, University of Canterbury. Culture, Literature and Society, 2007. http://hdl.handle.net/10092/1635.

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This thesis is the result of more than ten years involvement with outdoor dance events in Aotearoa, with a specific focus on Te Wai Pounamu (South Island) and Otautahi (Christchurch). Two symbiotic themes are explored here – that of the significance of the landscape in inspiring a conversion to tribal-based spirituality at the events, and the role of the music in ‘painting’ a picture of Aotearoa in sound, with an emphasis on those musicians heard in the outdoor dance zones. With no major publications or studies specific to Aotearoa to reference, a framework based on global post-rave culture has been included in each chapter so that similarities and differences to Aotearoa dance culture may be established. Using theoretical frameworks that include Hakim Bey’s TAZ (Temporary Autonomous Zone), the carnivalesque, and tribalism, the overriding theme to emerge is that of utopia, a concept that in Aotearoa is also central to the Pākehā mythology that often stands in for a hidden violent colonial history, of which te Tiriti o Waitangi (the Treaty of Waitangi) has been a source of division since it was signed in 1840. Thus, in the Introduction several well-known local songs have been discussed in relation to both the Pākehā mythology and the history of te Tiriti in order to contextualise the discussion of the importance of Māori and Pākehā integration in the dance zones in the following chapters. The thesis comprises of two main themes: the events and the music. At the events I took a participatory-observer approach that included working as rubbish crew, which provided a wealth of information about the waste created by the organisers and vendors, and the packaging brought in by the dancers. Thus the utopian visions that were felt on the dancefloor are balanced with descriptions of the dystopian reality that when the dancers and volunteers go home, becomes the responsibility of a strong core of ‘afterparty’ crew. Musically, the development of a local electronic sound that is influenced by the environmental soundscape, along with the emergence of a live roots reggae scene that promotes both positivity and political engagement, has aided spiritual conversion in the dance zones. Whereas electronic acts and DJ’s were the norm at the Gathering a decade ago, in 2008 the stages at dance events are a mixture of electronic and live acts, along with DJ’s, and most of the performers are local. Influenced by a strong reggae movement in Aotearoa, along with Jamaican/UK dance styles such as dub and drum and bass, local ‘roots’ musicians are weaving a new philosophy that is based on ancient tribal practices, environmentalism and the aroha (love) principles of outdoor dance culture. The sound of the landscape is in the music, whilst the vocals outline new utopian visions for Aotearoa that acknowledge the many cultures that make up this land. Thus, in Aotearoa dance music lies the kernel of hope that Aotearoa dance culture may yet evolve to fulfil its potential.
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Colombo, Ambrose. "From Disco to Electronic Music: Following the Evolution of Dance Culture Through Music Genres, Venues, Laws, and Drugs." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/cmc_theses/83.

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Electronic dance music is a genre that has been long in the making. Starting with disco in the 1970s, dance culture genres evolved into house, acid house, techno, garage, 2-step, hardcore, gabba, san frandisco, electro, and many others. This paper studies the transformation of electronic sound, and the contributing/impeding factors involved. Drug use is heavily related to the creation and enjoyment of music, and features prominently in the history of dance culture. Starting with the use of acid in the 1960s and progressing to the use of acid, Quaaludes, poppers, speed in the 1970s, with MDA featured in clubs toward the end of the decade. The 1980s began the recreational use of MDMA, but not until the late 80s in UK acid parties did it become known as the party drug that it is known as today. MDMA use then spread rampantly throughout the US as the UK culture was exported and emulated. UK acid parties were the precursor to raves, which were illegal, and the backlash from the law was incredible and organized. Slowly licensing laws became more relaxed, and permits became easier to obtain, making future raves more legal, but according to ravers, less fun, ending at 2am instead of 8am, and forcing the drugs scene underground, rather than having them openly solicited. Organized crime in the UK got much worse as gangs realized the potential profits of selling drugs, and the scene forever changed because of this in the early 90s. The raves of the early 90s in New York, the Midwest, and San Francisco, were paradise in comparison. San Francisco enjoyed the most freedom, and beach raves became common. The electronic dance culture found a home in large festivals, and perhaps because of this the future of electronic music remains uncertain, especially with the casualties that have recently happened relating to ecstasy use, and complications in organizing such massive events.
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Barnes, Duncan Martin. "Selling the modern day tribe: The commodification of rave culture." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2018. https://ro.ecu.edu.au/theses/2107.

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This thesis examines youth and rave culture from the late 1980s to the present. It considers the history as well as the global and local impact of rave. I provide a visual ethnographic study from 1999-2014, based on my work as a commercial photographer of the Perth, Western Australian scene. While critically reflecting on existing subcultural research this thesis adds another dimension – the effect that global corporations have had in reshaping subcultural practices, specifically the commodification of rave culture in the form of the contemporary electronic dance festival. The research incorporates both qualitative and quantitative data to interrogate media coverage on rave culture as well as interviews and first hand experience within the rave scene. I analyse mainstream print and electronic media reporting of rave as a deviant youth subcultural practice linked to the use of the drug ecstasy. I consider the effect this had on rave and it’s rebranding to become known in contemporary times as EDM (electronic dance music). As a result I examine how rave has shifted from a youth subcultural activity to being not only mainstream and commercial, but also owned and controlled by global corporations. My discussion of the conventions of festival/music scenes will demonstrate how rave, which once operated outside ‘acceptable’ boundaries, has become a part of the conventional norm. A unique aspect of this thesis is the inclusion and analysis of my photographs taken over a 15 year period that document the changes that occurred as rave transitioned from a subversive underground scene to corporate run multimillion dollar events. The photographs are also compiled into an accompanying monograph. The monograph allows for an immersive visual experience of non-staged event images and predetermined studio and location photographs. The book offers what words alone cannot fully engage with – a representation of what was and remains a highly visual scene, based on fashion, performance and settings.
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White, Bob Whitman. "Modernity's spiral : popular culture, mastery, and the politics of dance music in Congo-Kinshasa." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0020/NQ44627.pdf.

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Webb, Brock F. "This side of midnight: Recovering a queer politics of disco club culture." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1363615857.

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Hinchliff, Sharron. "Phenomenology and the dance culture : women's perceptions of ecstasy use, clubbing and the body." Thesis, Sheffield Hallam University, 2001. http://shura.shu.ac.uk/20721/.

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In-depth interviews were conducted with women who use ecstasy for recreation, mainly in the context of the dance event. The aim was to discover the meaning of ecstasy use, and its surrounding culture, for women in the late 1990s. A further endeavour involved disclosing how the body was experienced at the dance event and what this meant to the women. Existential phenomenological analysis led to the following key conclusions. The dance event is experienced as a social space that allows women to be themselves and find a strong sense of belonging. There may be apparent dependence upon the experiences surrounding ecstasy. But, the journey of ecstasy use allows alterations in attitude, and transitions in life, to be experienced, which the women view positively. The women use ecstasy for pleasure, believe themselves to be independent in their use, and do not view their actions as deviant. These findings are important to scholarly literature on female drug users because they redress the gender balance by presenting the specific experiences of women. They also have implications for social policy and health service provision, in the sense that this description of a social world enables understanding, enhances communication and, thus, betters education.
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Books on the topic "Dance music culture"

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Nigeria. National Commission for Museums and Monuments. Music, dance and Yoruba culture: Exhibition guide. Nigeria: National Commission for Museums and Monuments, 2002.

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Popular music in evangelical youth culture. New York: Routledge, 2012.

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Energy flash: A journey through rave music and dance culture. Berkeley, CA: Soft Skull Press, 2012.

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Reynolds, Simon. Energy flash: A journey through rave music and dance culture. London: Picador, 1998.

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Jóri, Anita, and Martin Lücke, eds. The New Age of Electronic Dance Music and Club Culture. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-39002-0.

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Simão, Emília. Exploring psychedelic trance and electronic dance music in modern culture. Hershey: Information Science Reference, 2015.

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Bellydance: A guide to Middle Eastern dance, its music, its culture, and costume. Crows Nest, NSW, Australia: Allen & Unwin, 2004.

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editor, Lilabeti Devi Pukhrambam, ed. Aesthetics and culture: Performing arts. New Delhi: Ruby Press & Co., 2015.

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Claus-Bachmann, Martina. Traditional music culture in Sri Lanka - Dance (CD-ROM): A multimedial-interactive journey to an unfamiliar music culture. Giessen: ulme-mini-verlag, 2000.

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Entre a ponta de pé e o calcanhar: Reflexões sobre como o frevo encena o povo, a nação e a dança no Recife. Recife, PE: Ed. Universitária da UFPE, 2009.

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Book chapters on the topic "Dance music culture"

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Lee, Gyu Tag. "New Generation Dance Music." In Transnational Convergence of East Asian Pop Culture, 75–95. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2022.: Routledge, 2021. http://dx.doi.org/10.4324/9781003126850-7.

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Putcha, Rumya S. "Disembodiment and South Asian Performance Cultures." In Music and Democracy, 175–200. Vienna, Austria / Bielefeld, Germany: mdwPress / transcript Verlag, 2021. http://dx.doi.org/10.14361/9783839456576-008.

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This chapter exposes the role of expressive culture in the rise and spread of late twentieth-century Hindu identity politics. Rumya S. Putcha examines how Hindu nationalism is fueled by affective logics that have crystallized around the female classical dancer and have situated her gendered and athletic body as a transnational emblem of an authentic Hindu and Indian national identity. This embodied identity is represented by the historical South Indian temple dancer and has, in the postcolonial era, been rebranded as the nationalist classical dancer. The author connects the dancer to transnational forms of identity politics, heteropatriarchal marriage economies, as well as pathologies of gender violence. In so doing, the author examines how the affective politics of 'Hinduism' have functionally disembodied the Indian dancer from her voice and her agency in a democratic nation-state. Putcha argues that the nationalist and now transnationalist production of the classical dancer exposes misogyny and casteism and thus requires a critical feminist dismantling.
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Tinajero, Araceli. "Music, Dance, Festivals, and Associations." In A Cultural History of Spanish Speakers in Japan, 139–79. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-64488-8_4.

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George, Melanie. "Jazz Dance, Pop Culture, and the Music Video Era." In Jazz Dance, 174–83. University Press of Florida, 2014. http://dx.doi.org/10.5744/florida/9780813049298.003.0023.

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Laughey, Dan. "Early Youth Cultures of Music and Dance." In Music and Youth Culture, 55–85. Edinburgh University Press, 2006. http://dx.doi.org/10.3366/edinburgh/9780748623808.003.0003.

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"Popular culture: music, dance and poetry." In The Modern Middle East, 181–202. Routledge, 2013. http://dx.doi.org/10.4324/9781315881270-12.

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"CONCEPTUAL AMERICANISM, MODERNISM AND UNIVERSALISM IN MUSIC AND DANCE." In Dance, Modernity and Culture, 139–60. Routledge, 2003. http://dx.doi.org/10.4324/9780203359730-15.

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"1. Popular Culture and Music in the Modern World." In Dance of Life, 1–53. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824862114-002.

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"Dance: Visual/Musical Effects in Two Dance Performances." In The Routledge Companion to Music and Visual Culture, 357–62. Routledge, 2013. http://dx.doi.org/10.4324/9780203629987-29.

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"CHAPTER 3 Early Youth Cultures of Music and Dance." In Music and Youth Culture, 55–86. Edinburgh University Press, 2006. http://dx.doi.org/10.1515/9780748626380-005.

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Conference papers on the topic "Dance music culture"

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Marolt, Matija, Janez Franc Vratanar, and Gregor Strle. "Ethnomuse: Archiving folk music and dance culture." In IEEE EUROCON 2009 (EUROCON). IEEE, 2009. http://dx.doi.org/10.1109/eurcon.2009.5167650.

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Yanxiang, Zhang, Fangbemi Abassin, and Dong Dong. "Resynchronize Japanese "Geisha" Dance Video Using Music of Different Styles." In 2013 International Conference on Culture and Computing (Culture Computing). IEEE, 2013. http://dx.doi.org/10.1109/culturecomputing.2013.43.

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Yaxiong, Mao. "Conservation and Utilization of Ba Nationality's Culture of Music and Dance." In International Conference on Information System and Management Engineering. SCITEPRESS - Science and Technology Publications, 2015. http://dx.doi.org/10.5220/0006026303620365.

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Cahyono, Agus, Mark Dhaksa Halilintar, Heri Wijayanto, and Hanitiya Taufiq Noviantoro. "The Music of Glass Plate Dance in Silampari Studio of Musi Rawas Regency (The Melodic Element Analysis)." In Proceedings of the 2nd International Conference on Arts and Culture (ICONARC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iconarc-18.2019.19.

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Halilintar, Mark Dhaksa, Heri Wijayanto, and Hanitiya Taufiq Noviantoro. "The Music of Glass Plate Dance in Silampari Studio of Musi Rawas Regency (The Melodic Element Analysis)." In Proceedings of the 2nd International Conference on Arts and Culture (ICONARC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iconarc-18.2019.73.

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Shi, Yuanyuan. "Research on the Inheritance Method of Minority Music and Dance Art based on Motion Capture Technology." In Proceedings of the 1st International Symposium on Education, Culture and Social Sciences (ECSS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/ecss-19.2019.44.

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Chen, Xilin, and Tao Xi. "Cross-Cultural Management of Chinese Traditional Theatre Industry Based on Broadway Operation Model." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001860.

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Broadway, as one of the leading commercial show districts in the West, has a mature commercial experience and operation model. The theatre industry on Broadway is different from other places, and its production and marketing methods have also proven to be highly successful. This paper analyses the business model, artistic concept, communication strategy, and user research of Western theatre based on Broadway at the academic level. At the practical level, the paper investigates the cross-cultural management and communication model of the Chinese theatre industry. The Broadway theatre management that operates separately for theatres and productions, together with the art form that focuses on scenery, stage art, and sound effects, is applied to the management and communication of the traditional Chinese theatre industry. The paper aims at promoting traditional culture and making traditional theatre more suitable for modern aesthetic needs and market demands. The contribution of the paper is to improve traditional Chinese theatre into a creator-centered theatre performance consisting of music, song, dance, and dialogue in a cross-cultural context, based on the Broadway operation model. A modern marketing campaign is used to promote exposure and sustainability. As a result, a framework for Chinese traditional theatre products based on cross-culture is constructed.
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Pekcan, Cemre. "The Importance of Cultural Diplomacy in Breaking the Perception of “China Threat”." In International Conference on Eurasian Economies. Eurasian Economists Association, 2016. http://dx.doi.org/10.36880/c07.01658.

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Cultural diplomacy, which is accepted as a sub-branch of public diplomacy, is described as ‘the exchange of ideas, information, art, and other aspects of culture among nations and their peoples in order to foster mutual understanding’ by Milton C. Cummings. Although this term has been used in international relations for centuries, its acceptance as a theory is a relatively new concept. Cultural diplomacy, as a component of both public diplomacy and also Joseph Nye’s ‘soft power’, includes movies, music, dance, exhibitions, various education and exchange programs, literature and cultural programs. In today’s world, China, a super power with its growing economy, started to feature its soft power, public and cultural diplomacy to break the perception of ‘China threat’ theory which shortly claims that the rising power would eventually challenge the hegemon power and war will be inevitable. The aim of this study is to put forward Chinese efforts in promoting cultural diplomacy to break the perception of ‘China threat’ theory by analyzing the elements of China’s cultural diplomacy, which are basically; Confucius Institutes, marketing Chinese cultural products, series of cultural programs and foreign aid. As the outcomes of the research, it is seen that against ‘China Threat’ theory, China clearly keeps emphasizing its peaceful development and wants to improve its image especially after 1989 Tinananmen Crackdown. Hence, as the most important elements of China’s cultural diplomacy; Confucius Institutes have been established throughout the world, Chinese cultural products are being marketed and Chinese foreign policy is becoming more transparent.
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Paulo, Avner, Carlos Eduardo Oliveira De Souza, Bruna Guimarães Lima e Silva, Flávio Luiz Schiavoni, and Adilson Siqueira. "Black Lives Matter." In Simpósio Brasileiro de Computação Musical. Sociedade Brasileira de Computação - SBC, 2019. http://dx.doi.org/10.5753/sbcm.2019.10459.

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The Brazilian police killed 16 people per day in 2017 and 3/4 of the victims were black people. Recently, a Brazilian called Evaldo Rosa dos Santos, father, worker, musician, and black, was killed in Rio de Janeiro with 80 rifle bullets shot by the police. Everyday, the statistics and the news show that the police uses more force when dealing with black people and it seems obvious that, in Brazil, the state bullet uses to find a black skin to rest. Unfortunately, the brutal force and violence by the state and the police to black people is not a problem only in this country. It is a global reality that led to the creation of an international movement called Black Lives Matter (BLM), a movement against all types of racism towards the black people specially by the police and the state. The BLM movement also aims to connect black people of the entire world against the violence and for justice. In our work, we try to establish a link between the reality of black people in Brazil with the culture of black people around the world, connecting people and artists to perform a tribute to the black lives harved by the state force. For this, the piece uses web content, news, pictures, YouTube’s videos, and more, to create a collage of visual and musical environment merged with expressive movements of a dance, combining technology and gestures. Black culture beyond violence because we believe that black lives matter. such as the Ku Klux Klan, which bring the black population of the world into concern for possible setbacks in their rights. In Brazil, it is not different. Brazil is the non African country with the biggest afro descendant population in the world and one of the last country in the world to abolish slavery. Nowadays, a black person is 3 times more propense to be killed and most part of the murders in the country happened to afro Brazilians. Marielle Franco, a black city councillor from Rio, the only black female representative and one of seven women on the 51-seat council was killed in 2018. The killers were two former policeman. According to Human Rights Watch, the police force in the state of Rio de Janeiro, Brazil, killed more than 8,000 people between 2005 and 2015, 3/4 of them were black men. At the same time, the African culture strongly influenced the Brazilian culture and most part of the traditional Brazilian music and rhythms can be considered black music.
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Fogarty, Mary. "Sharing hip hop dance: Rethinking taste in cross-cultural exchanges of music." In Situating Popular Musics, edited by Ed Montano and Carlo Nardi. International Association for the Study of Popular Music, 2012. http://dx.doi.org/10.5429/2225-0301.2011.17.

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