Each January, Cape Town’s sixty-plus minstrel troupes take over the city center with a sweeping wave of sound and color in the annual carnival known as Tweede Nuwe Jaar (the Second of New Year). The celebration’s origins are often linked with the December 1st emancipation processions of the mid-to-late 1800s that celebrated the abolition of slavery in 1834, and also with the annual slave holiday, the one day a year slaves could take off work.
The parading troupes, called Kaapse Klopse (Clubs of the Cape), use their bodies to collectively lay claim to Cape Town and access urban space through sonic and embodied performances, re-appropriating city space in relation to the black community’s colonial and apartheid experiences of dispossession, forced removals, and social dislocation.
Despite the increased formal recognition that the event has received in recent years as an important heritage practice, participants’ embodied claims continue to be undermined, contested, and policed. Through their affective experiences, participants memorialize places of significance and occupy the city; far from a form of escapist revelry, these sonic and embodied acts are practiced and disciplined choreographic moves that pose a challenge to Cape Town’s contemporary spatial order.
This according to “Choreographing Cape Town through goema music and dance” by Francesca Inglese (African music IX/4  pp. 123–45). Below, Kaapse Klopse in 2013.
Competitive air guitarists have long understood that their art form provides an ideal means for contesting the overwhelming whiteness of rock and the electric guitar, sometimes extending their critique to include gender as well.
Asian and Asian American competitors in particular have used their performances to comment ironically on the emasculation of Asian males and the infantilization of Asian females through the construct of Asian fury, helping audiences to reimagine the linkages between race and rock.
This according to “Asian fury: A tale of race, rock, and air guitar” by Sydney Hutchinson (Ethnomusicology LX/3 [fall 2016] pp. 411–33).
Above and below, David “C-Diddy” Jung, winner of the first U.S. national air guitar championship and perhaps the originator of the term Asian fury as it applies to air guitar; the video shows his award-winning performance in 2003.
In 19th-century Europe, the term bayadère—derived from the Portuguese bailadeira—referred to a Romantic concept of the Hindu devadāsī, a female temple dancer.
“Who has not heard of the bayadères,” gushed Victor Dandré, Anna Pavlova’s companion and manager, “so graceful and of such incomparable beauty, dancing sacred dances in temples and secular ones at feasts?”
In fact, Europeans had virtually no information on this subject at all, but that did not deter some of the most distinguished names in classical ballet from conjuring up their own images of devadāsīs and presenting them on the stage.
Thanks to travelers’ tales and other writings, India appeared to Europeans as a fabled land, steeped in mysteries, and abounding in stirring narratives of love, hate, devotion, and valor. At a time when the real devadāsīs were scorned at home, their image functioned as an icon of Indian dance in the West.
This according to “Devadasis in tights and ballet slippers, what?” by Mohan Khokar (Sruti 154 [July 1997] pp. 21–26); this periodical, along with many others, is covered in our new RILM Abstracts of Music Literature with Full Text collection.
Above and below, excerpts from what has proved to be the most enduring example, La bayadère by Ludwig Minkus and Marius Petipa.
Though Greek people rarely perform it among themselves in their own country, where the dance is mainly a tourist attraction, the internationally renowned syrtaki choreography by Giorgos Provias from the 1964 film Zorba the Greek functions as a symbol of Greek identity worldwide.
In the last decade syrtaki has drawn further international attention through its documentation by Guinness World Records as the world’s longest chain dance performance—twice, in 2007 in Cyprus and in 2012 in Greece. The enduring popularity of this international dance phenomenon engages the concepts of cosmopolitanism, globalization, and urbanization.
This according to “For the syrtaki dance once more: Cosmopolitanism, globalization and urbanization in continuum” by Maria I. Koutsouba, an essay included in Dance, senses, urban contexts: Dance and the senses—Dancing and dance cultures in urban contexts (Herzogenrath: Shaker Verlag, 2017, pp. 173–83).
Above and below, the classic film sequence.
BONUS: The 2012 record-holding performance.
In his De natura animalium, Claudius Aelianus described the training of dancing elephants.
“To begin with, [the trainer] introduced them in a quiet, gentle fashion to his instructions, supplying them with delicacies and the most appetizing food, varied so as to allure and entice them into abandoning all trace of ferocity…So what they learned was not to go wild at the sound of the flutes (auloi), not to be alarmed at the beating of drums (tympanon), to be charmed by the pipe (syrinx), and to endure the beat of marching feet and the singing of crowds.”
Noting that elephants have a keen sense of music and an aptitude for learning, Aelian reported that they successfully mastered “the movements of a chorus, the steps of a dance, how to march in time, how to enjoy the sound of auloi, and how to distinguish different notes.”
This according to “Vox naturae: Music as human-animal communication in the context of animal training in ancient Rome” by Rodney Martin Cross (Greek and Roman musical studies V/2  pp. 147–58).
Below, two elephants enjoying a serenade.
Related article: The Thai Elephant Orchestra
In 1988 the U.S. Congress convened four panels of witnesses for and against proposed legislation that would designate square dance as the National American Folk Dance.
Leaders of the nationwide network of recreational clubs that perform what is generally referred to as modem Western square dance campaigned for the bill’s passage, presenting numerous petitions with thousands of signatures gathered from their membership; opponents included recognized African American, Hispanic American, and Native American dance performers, as well as professional folklorists and one square dance caller not affiliated with the sponsoring organizations.
Proponents of the legislation cited the historical depth of square dance in the U.S.—“This form of dance alone can claim a development from the earliest days of our nation, through expansion of our population across the land”—and cited the genre’s association with “old-fashioned values” rooted in the “melting-pot of the dances which our ancestors brought with them when they settled in this nation.”
Witnesses for the opposition noted the absence of people of color from this picture, and generally argued against the whole idea of designating a national dance—“I can’t see how any one dance could be singled out as our National Folk Dance when we are a pluralistic society, a land of geographic, racial, cultural, and religious differences,” testified a representative of the Makah people. “I believe choosing one, any one, would give birth to feelings of resentment and animosity.”
Although the bill was defeated, similar debates continue to this day.
This according to “Reflections on the hearing to designate the square dance as the American folk dance of the United States: Cultural politics and an American vernacular dance form” by Colin Quigley (Yearbook for traditional music XXXIII  pp. 145–57). Below, Bob Dalsemer, the one square dance caller who testified for the opposition.
Stravinsky’s Svadebka/Les noces—an assault of nonsense syllables, snatches of conversation, and ritual fragments—is a cubist reconstruction of a Russian peasant wedding. Despite its invocation of Christian saints, the work might be Neolithic or even Australopithicine, so backward-looking is its range of auditory allusion.
All of the action is accompanied by chatter, out of which a whoop or intelligible phrase may emerge—we hear pet names, silly games, much commentary on the wine and beer, and some veiled sexual talk; it is the auditory equivalent of the strips of newsprint that Picasso glued to some of his canvases.
This according to Stravinsky: The music box and the nightingale by Daniel Albright (New York: Gordon and Breach, 1989).
This year marks the 110th anniversary of cubism! Above and below, Bronislava Nijinska’s original choreography for the work.
For many Indian hijras—a casteless and classless queer minority—badhais (ritualistic music and dance) are the only available means of revenue aside from sex work and bar dance; this has been the practical reality for hijras for nearly two centuries of legal persecution.
While the current reality does not bode well for the continuation of hijra badhais as we once knew them, newly emerging transgender ensembles like Mumbai’s Dancing Queens are introducing new possibilities for hijra performativity and empowerment.
Established within a reconstituted urban Indian context, new adaptive strategies are predicated on the exchange of devalued ways of encoding hijra difference for updated, modern ones based upon the distinctly LGBTIQ discourse of pehchān (acknowledgement of the self, or identity). The Dancing Queens’s staging of pehchān empowers hijras through a global transgender lexicon while simultaneously renewing particular preexisting performance repertoires of homo-sociality.
This according to “The Dancing Queens: Negotiating hijra pehchān from India’s streets onto the global stage” by Jeff Roy (Ethnomusicology review XX  pp. 69–91). This journal, along with many others, is covered in our new RILM Abstracts of Music Literature with Full Text collection.
Above and below, the Dancing Queens in action.
BONUS: Ready for more? Here’s a full performance.
In 2016 the Beogradski centar za muziku i umetničku igru launched Accelerando: Belgrade journal of music and dance (ISSN 2466-3913), an open access, double-blind-peer-reviewed, international scholarly journal.
BJMD aims to provide high-quality, original academic articles and research reports for students, researchers, and professionals in various fields of dance, music, and the performing arts. Its goals include developing academic collaboration between scholars, introducing the traditional arts of any nation, introducing modern and contemporary tendencies in music and dance, and introducing qualitative approaches in music and/or dance education.
Below, an excerpt from a performance by the Ballet Nacional de Cuba, an organization discussed in the inaugural issue.
HipHop Academy Hamburg’s rappers, dancers, and beatboxers use hip hop as a platform of integration, shaping feelings of belonging and perceptions of dual identities.
The Academy’s 2013 production DISTORTION examined migrant descendants’ places in Germany and provoked audiences to contemplate the new faces of the nation. This symbiosis of hip-hop and contemporary dance performed macro- and micro-political integration, illuminating how the boundaries of German national identity are disrupted by the presence of interculturality.
This according to “Ich fühle mich Deutsche: Migrant descendants’ performance of integration through the Hamburg HipHop Academy” by Emily Joy Rothchild, an essay included in Transglobal sounds: Music, youth and migration (New York: Bloomsbury, 2016, pp. 155–76).
Above and below, excerpts from DISTORTION.