Tag Archives: Women’s studies

December 31, 2012 · 1:00 am

Exotic dance and civil liberties

exotic dance

Exotic dance is a theatrical art form that communicates within its own aesthetic. It is a multisensory nonverbal performance in which audience members may become active communicators.

But eroticism unleashes passions that defy the dictates of social conservatives, who have stoked public outrage and incited local and state governments to impose onerous restrictions on clubs with the intent of dismantling the exotic dance industry.

While the fight happens at the local level, it is part of a national campaign to regulate sexuality and punish those who do not adhere to conservative values. Ultimately, the separation of church and state is under siege and U.S. civil liberties—free speech, women’s rights, and free enterprise—are at stake.

This according to Naked truth: Strip clubs, democracy, and a Christian Right by Judith Lynne Hanna (Austin: University of Texas Press, 2012). Below, exotic dancers in Las Vegas talk about their lives and work.

Related article: Subversive belly dancing

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November 21, 2012 · 1:00 am

Women and gramophones

A letter published in the June 1925 issue of Gramophone noted the magazine’s general absence of women correspondents: “are the sweet little things too shy, or what?” A response published in August of that year dismissed the idea of women enjoying the gramophone: “ladies…want to be seen and also to see. They don’t want to listen. That will never interest them.”

The October issue included a letter from a woman reader who noted that women have less money at their disposal for entertainment than men, and that when she attends concerts she sees many women, including poor ones, listening attentively. “I can only conclude,” she wrote, “that certain of your correspondents have been singularly unfortunate in the circle of women they have drawn about them.”

The letters are reprinted in Music, sound, and technology in America: A documentary history of early phonograph, cinema, and radio (Durham: Duke University Press, 2012). Below, on a record from the year in which the letters were first published, Margaret Young sings Red hot Henry Brown.

Related article: Gramophone ethics

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June 2, 2012 · 1:00 am

Liturgical studies

In 2011 Peter Lang launched the series Liturgical studies, edited by Silvia A. Sweeney.

The inaugural volume, Embodying the feminine in the dances of the world’s religions by Angela M. Yarber, explores bharata nāṭyam, a classical Indian genre stemming from the devadāsī tradition; kabuki onnagata, Japanese male enactors of female-likeness; the Mevlevi Order of America, which allows women to train as whirling dervishes; and Gurit Kadman, who created folk dances for Jewish women and men.

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March 8, 2012 · 1:00 am

Balkan studies

E.J. Brill inaugurated its series Balkan studies in 2011 with Staging socialist femininity: Gender politics and folklore performance in Serbia by Ana Hofman. The book examines the negotiation of gendered performances in Serbian rural areas as a result of the socialist gender policy and the creation of a new femininity in the public sphere from the 1970s through the mid-1990s, with particular attention to musical performances.

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February 14, 2012 · 1:00 am

Love in the top 100

On this Valentine’s Day, let’s look at an article that analyzes the 100 most popular songs between 1958 and 1998 for performer demographics and expressions of love.

In the 1990s women and black artists recorded more hits than in earlier periods; over time, references to love in lyrics performed by women artists decreased. References to sex in lyrics peaked between 1976 and 1984, when women used sexual references five times more than men; however, between 1991 and 1998, men used more sexual references.

Later songs and songs performed by white female artists expressed greater selfishness; the quality of love expressed in the lyrics remained the same.

This according to “Expressions of love, sex, and hurt in popular songs: A content analysis of all-time greatest hits” by Richard L. Dukes, et al. (Social science journal XL/4 [2003] pp. 643–650). Below, the Beatles—with a little help from their friends—provide further analysis.

Related article: Sexual attraction by genre

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December 29, 2011 · 1:00 am

Air guitar and gender

Like real rock guitar playing, air guitar—miming electric guitar playing without an instrument—is heavily informed by gendered practices in rock, where the electric guitar functions as a signifier of masculine power and implied sexual prowess, and performing on it involves symbolic aggression and dominance.

Women air guitarists appropriate and disrupt rock culture’s consensus, undermining and subverting its gendered performance. This gender bending emphasizes women’s critique of rock culture’s masculinist attitude while asserting female power through the nonthreatening manipulation of an imaginary phallic symbol.

This according to “The girl is a boy is a girl: Gender representations in the Gizzy Guitar 2005 Air Guitar Competition” by Hélène Laurin (Journal of popular music studies XXI/3 (September 2009) pp. 284–303. Below, the multi-award-winning Aline Westphal.

Related article: Sexual attraction by genre

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April 6, 2011 · 12:01 am

The female accordion

The first concertinas to arrive in County Clare, Ireland, were inexpensive German instruments, a far cry from the elegant parlor instrument invented by Sir Charles Wheatstone in 1829 and popularized among the social elite of Victorian England. They were disseminated by traveling peddlers and local and more distant shops—and probably by maritime traffic, given Clare’s position at the mouth of the Shannon estuary, the last port of call for tall ships about to cross the Atlantic.

By the end of the nineteenth century the concertina had all but replaced the uilleann pipes in popularity there, and Clare had already developed a reputation as a treasure-trove of concertina music and the home of some of the instrument’s finest players. After its completion in 1892 the West Clare Railway carried concertinas into formerly inaccessible rural areas, and before World War II the instrument became particularly popular among women musicians, earning it the nickname bean-cháirdin (female accordion).

This according to “Clare: Heartland of the Irish concertina” by Gearóid Ó hAllmhuráin (Papers of the International Concertina Association III [2006] pp. 1–19). Above, Ó hAllmhuráin learns a tune from the 101-year-old Clare concertina player Molly Carthy in 1997. Below, the Clare concertina player Kate McNamara plays two reels: Sergeant Early’s dream and The plough and the stars.

BONUS: Read about the gendering of another traditional Irish instrument in The female harp.

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March 17, 2011 · 1:00 am

The female harp

The harp in its winged-maiden form was the standard symbol of Ireland in the eighteenth century, and with the rise of Romantic nationalism the harp was increasingly personified as a female symbol of Ireland and her struggle for political independence.

The iconography of the harp in the context of the United Irishmen of the 1790s formed the basis for the Romanticization of the harp symbol and the female personification of Erin (Ireland) in the poetry of Thomas Moore. While more realistic forms of the Irish harp emerge in nationalist iconography of the nineteenth century, Moore’s imagery inspired paintings and other illustrations of the harp as a woman by artists including Robert Fagan and Daniel Maclise.

This according to “The female harp: The Irish harp in 18th- and early–19th-century Romantic nationalism” By Barra Boydell (RIdIM/RCMI newsletter XX/1 [spring 1995] pp. 10–17).

Above, Maclise’s The origin of the harp (1842), inspired by Moore’s poem of the same name. Below, Michelle Mulcahy plays The mountains of Pomeroy, Martin Hardiman’s jig, andThe lark on the strand on the Irish harp.

BONUS: Read about the gendering of another traditional Irish instrument in The female accordion.

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February 15, 2011 · 1:00 am

African American women composers

From spirituals to symphonies: African American women composers and their music by Helen Walker-Hill (Champaign: University of Illinois Press, 2007) challenges the assumption that black women’s only significant musical contributions have been in the worlds of blues, jazz, pop, and traditional music.

The book includes detailed discussions of the lives and works of Undine Smith Moore (left), Julia Perry, Margaret Bonds, Irene Britton Smith, Dorothy Rudd Moore, Valerie Capers, Mary Watkins, and Regina Harris Baiocchi, all of whom have combined the techniques of Western art music with their own cultural traditions and individual gifts.

This post is part of our series celebrating Black History Month. Throughout February we will be posting about resources and landmark writings in black studies. Click here or on the Black studies category on the right to see a continuously updated page of links to all of our posts in this category.

Below, Tichina Vaughn performs Dream variations, Bonds’s setting of the poem by Langston Hughes.

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February 12, 2011 · 1:00 am

Herskovits and Freud

Numerous examples of the Freudian concept of repression may be observed in black cultures in Africa and the Americas. Though they do not use the Western term, these cultures involve a full awareness of repression and its attendant dangers for individuals and society, and they have developed therapeutic activities to mitigate it.

This according to the 1934 essay “Freudian mechanisms in primitive Negro psychology” by Melville J. Herskovits, which was included in Essays presented to C.G. Seligman (London: Kegan Paul International). While the word primitive has since been discredited, the piece is a milestone in the history of anthropology and is considered the first successful application of psychoanalytic theory in that field.

Herskovits explores how in many cases these therapeutic activities comprise satirical or insulting singing events that express what cannot be spoken directly, providing a release of repressed feelings in a socially supported framework. He discusses examples from Benin, Haiti, and Suriname, with particular attention to the Suriname Maroon lóbi singi ritual.

Usually performed by women, lóbi singi may comprise an exchange of insulting song verses, or it may involve a woman who socially redeems herself through singing satirical verses about her notorious past in alternation with a chorus of her peers; in both cases, social wounds are healed by the expression of repressed feelings.

This post is part of our series celebrating Black History Month. Throughout February we will be posting about resources and landmark writings in black studies. Click here or on the Black studies category on the right to see a continuously updated page of links to all of our posts in this category.

Top: In 1929, Herskovits contemplates ritual objects that he collected in Suriname.

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