Mallarmé and dance

Mallarmé_(Manet)

Although Stéphane Mallarmé’s writings on dance are few, he has come to be considered an important dance theorist who allied and underscored two aspects of dance that are seldom simultaneously emphasized: its ritual character and its function as a system of signs.

While Mallarmé linked dance with poetry, he noted that—unlike poetry—dance’s symbolism does not develop from a codified semiotic system; rather, dance signifiers are inherently open-ended, and the spectator completes the art work by supplying the signified.

This according to “Ephemeral signs: Apprehending the idea through poetry and dance” by Mary Lewis Shaw (Dance research journal XX/1 [summer 1988] pp. 3–9).

Above, Édouard Manet’s portrait of the poet; below, perhaps the ultimate meeting of Mallarmé and dance, as Rudolf Nureyev performs a reconstruction of Nijinsky’s choreography for Debussy’s Prélude à l’après-midi d’un faune, a work inspired by Mallarmé’s L’après-midi d’un faune.

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American cantorate

david koussevitsky

American cantorate presents all of the raw data of the 1984–86 NEH-funded project History of the American Cantorate, which was directed by Mark Slobin.

This free online resource includes over 100 listenable oral history interviews of cantors; a listenable 93-cantor core sample of sung selections of 8 liturgical texts, a first in Jewish music studies; questionnaire survey responses of hundreds of cantors and lay leaders; letters solicited from rabbis about working with cantors; research reports and data summaries commissioned for the project; and ongoing additions of archival documentation.

David Koussevitsky is one of the cantors featured in the study. A related video is here.

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Tudor’s psychological exploration

 

Dark elegies marked the culmination of Antony Tudor’s exploration into an approach to ballet choreography in which the psychology of the characters is more important than external circumstances and events.

Although the classic idiom was the basis for his experimentation, his quest for new movement—often based on one-on-one work that illuminated the propensities of specific dancers—resulted in virtually no use of classical vocabulary. Mahler’s Kindertotenlieder functions as a partner to the choreography, not as a guide.

This according to “Dark elegies (1938): Antony Tudor” by Rachel S. Richardson, an essay included in Choreography: Principles and practice (Guildford: National Resource Centre for Dance, 1987, pp. 206–217).

An excerpt from the work is below; other excerpts are here. We would be grateful if anyone can share a link to a complete version!

Related article: Graham and Freud

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Filed under Curiosities, Dance

Bluegrass jamming etiquette

bluegrass

A number of people attend U.S. bluegrass festivals not for the stage show, but for the informal jam sessions in the campgrounds or parking lot.

The interactional etiquette that jammers follow is manifested both in the conventions that help strangers to come together and in choices made during group playing of bluegrass standards. Ethics and aesthetics are fused as jammers negotiate interactional guidelines to reach a heightened musical and social communion.

This according to “A special kind of courtesy: Action at a bluegrass festival jam session” by Michelle Kisliuk (TDR: The drama review XXXII/3 [fall 1988] pp. 141–155). Above and below, festival attendees jamming with that special courtesy.

Related articles are here.

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Music + practice

Music + practice

Launched in 2013 by the Norges Musikkhøgskole/Norwegian Academy of Music, Music + practice is a peer-reviewed online journal dedicated to the study of practices in music, featuring articles and presentations written by academics and practitioners. The journal also engages with artistic research and performance studies.

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Fanny Elssler and desire

fanny elssler

When Fanny Elssler (1810–84) left the Paris Opéra to tour the U.S. between 1840 and 1842, adoring critics there were faced—apparently for the first time—with the dilemma of writing approvingly about a woman making herself an object of desire.

Recurring descriptions of her being a divinity or an enchantress evince the process of assuaging guilt over this desire, and assumptions that male dancers were homosexuals enabled the suspension of jealousy over her dancing partners.

This according to “The personification of desire: Fanny Elssler and American audiences” by Maureen Needham Costonis (Dance chronicle XII/1 [1990] pp. 47–67).

Above, an image used for her U.S. tour of Elssler performing her signature La cachucha; below, a recreation performed by Carla Fracci.

Related article: The postmodern ballerina

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America’s most famous bugler

 

For 15 seconds a year, Steve Buttleman is the most famous man in America.

On the first Saturday of every May, wearing his famous red jacket and black cap, he marches from the white pagoda behind the Churchill Downs Winner’s Circle, lifts a bugle to his lips, and plays Call to post, cuing the jockeys to lead their horses to the starting gate.

Buttleman plays for the spring and fall meets as well as the Kentucky Derby, often performing Call to post as many as eleven times a day.

This according to “America’s most famous bugler” by Patrick Wensink (The Oxford American 1 May 2013; the article is here). Below, Mr. Buttleman’s 15 seconds of fame.

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Musicking

 

We cannot understand the nature of music and its role in human life by conceiving of it as a thing; we must see it as an event in a context, replacing the noun music with the verb musicking.

The nature of musicking may then be addressed by asking whose ideal relationships are being celebrated, what the nature of those relationships is, and how they are represented in the performance.

This according to “Musicking: A ritual in social space” by Christopher Small, an essay included in Aflame with music: 100 years of music at the University of Melbourne (Melbourne: Centre for Studies in Australian Music, 1996 pp. 521–533).

Below, an example of musicking that involves minimal precomposition.

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Ted Shawn and Native American dance

ted shawn

Ted Shawn was the first choreographer to introduce carefully researched interpretations of Native American dance to audiences in North America, Europe, and Asia.

Beginning in the 1910s, when prominent dance critics were utterly dismissive of Native American dance, Shawn formed a high opinion of it—a view that was confirmed when he witnessed a complete Hopi ceremony in 1924.

This according to “The American Indian imagery of Ted Shawn” by Jane Sherman (Dance chronicle XII/3 [1989] pp. 366–382). Below, archival footage of some of Shawn’s work.

Related post: St. Denis and Radha

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Blues and theomusicology

 

The designation of blues as “devil’s music”—a notion that has been largely unquestioned since the publication of Paul Oliver’s Blues fell this morning (1960)—imposes Christianity’s dualistic views on the holistic cosmology of an African-derived culture.

The supposed atheism of blues is simply a polemical means of opposing oppression, a stance that does not contradict blues’s fundamentally religious nature. White blues scholars have misrepresented blues by reducing its meaning to the language of ethnomusicology, a theoretical methodology that is not indigenous to the culture of blues; theomusicology, an indigenous approach, offers a deeper understanding of the people who created blues.

This according to “Blues and evil: Theomusicology and Afrocentricity” by Jon Michael Spencer, an essay included in Saints and sinners: Religion, blues and (d)evil in African-American music and literature (Liège: Société Liégeoise de Musicologie, 1996 pp. 37–51).

Above, Reverend Gary Davis, photographed by Bill Smith; below, Blind Willie Johnson’s Jesus make up my dying bed.

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