The improvisation collective Improv Everywhere specializes in staging public-space interventions, which they refer to as pranks or missions.
By enlisting pedestrians in discrete one-time events that challenge protocols of public contact and that expand our understanding of public flexibility and empathy, Improv Everywhere offers an antidote to mainstream, hegemonic formulations of spectacle, virtuosity, and generalized expectations concerning the purpose of performance.
The group’s integration of trained and untrained performers (whom they refer to as agents), the kinds of space and sociality that they create, and the connections between their live and web presences reveal noteworthy contemporary understandings of intimacy and the social fabric.
This according to “Why not Improv Everywhere?” by Susan Leigh Foster, an essay included in The Oxford handbook of dance and theater (New York: Oxford University Press, 2015, 196–212; RILM Abstracts of Music Literature 2015-23390).
Some artworks—works of music, theatre, dance, and the like—are works for performance. Some works for performance are unperformable.
Some such works are unperformable by beings like us; others are unperformable given our laws of nature; still others are unperformable given considerations of basic logic.
Musical works that fit into each of these categories really are genuine works, musical works, and works for performance, and the very possibility of such works is ontologically significant. In particular, the possibility of these works raises serious problems for type-theoretic accounts of the ontology of music as well as certain mereological or constitution-based accounts.
Many thanks to Improbable Research for bringing this to our attention! Above and below, György Ligeti’s Étude No. 14A: Coloana fara sfârşit (Column without end), one of the works discussed in the article.
Encompassing a wide range of methodologies and critical perspectives so that interdisciplinary processes in performance can be understood as they intersect with other territories in the arts and beyond—e.g., cultural studies, psychology, phenomenology, geography, philosophy, and economics—Choreographic practices aims to illuminate an emerging and vibrant research area by opening up the nature and scope of dance practice as research and drawing together diverse bodies of knowledge and ways of knowing.
Karaoke challenges the hegemony of the status quo by breaking down the received rules of cultural production and challenging binary notions of high vs. low art, live vs. recorded performance, and amateur vs. professional performers.
In so doing, karaoke engenders liveness anxiety—a territorial behavior among social critics, scholars, and performers that comprises a fear of performances that do not fit the template dictated by the wielders of cultural power. Karaoke is a viable site for mounting a lower-class defense against the onslaught of cultural elites; and its multibillion-dollar industry continues to grow every year.
According to “Changing the musical object: Approaches to performance analysis” by Nicholas Cook, broad cultural developments associated with poststructuralism and postmodernism have placed an emphasis on reception—on performance rather than on inherent meaning—but the reflection of these developments in musicology has been skewed by that discipline’s retention of the concept of music as written text.
Cook argues that just as writings about music influence performances, so performance style has an impact on musicology, creating the prospect of a historiography predicated not on compositional innovation but on music as it is experienced in everyday life.
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Near the end of his visit to Rome in 1933, the Hindustani vocalist Omkarnath Thakur (1887–1968) received an invitation to dine with Mussolini; Il Duce had caught wind of Thakur’s theories and experiments regarding the inducement of emotional states by … Continue reading →