Tag Archives: Women’s studies

by | October 21, 2014 · 6:00 am

Celia Cruz’s (trans)nationalism

 

Celia Cruz’s diverse musical repertoire served as a performative locus for the negotiations of both her Cubanness and her broader Latin American identity.

Likewise, her construction of blackness as an Afro-Cuban woman transformed and was transformed by her collaborations with African American musicians and singers, in styles ranging from jazz to hip hop.

Cruz also crossed racial and cultural boundaries by collaborating with Anglo musicians and by tropicalizing rock music. Her staged persona and her body aesthetics also reveal the fluidity with which she assumed diverse racial, national, and historical identities while simultaneously asserting her Cubanness through the use of Spanish onstage.

This according to “The blackness of sugar: Celia Cruz and the performance of (trans)nationalism” by Frances Aparicio (Cultural studies XIII/2 [April 1999] pp. 223–236; RILM Abstracts of Music Literature 1999-20658).

Today is Celia Cruz’s 90th birthday! Below, Cruz performs with the Fania All-Stars in Zaire, 1974.

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by | July 14, 2014 · 1:00 am

Prince and female desire

 

Prince’s moves to elicit female desire in the song When doves cry can be traced according to three codes found in the lyrics: the “normal” code of male sexuality common in rock music, an unusually explicit “Oedipal” code, and an “uncanny” code.

The uncanny code constitutes a counter-code to the usual male-oriented sexuality of rock music and represents an attempt to elicit a non-stereotypical female sexuality—female desire outside of the male sexual economy.

This according to “Purple passion: Images of female desire in When doves cry” by Nancy J. Holland (Cultural critique X [fall 1988] pp. 89–98).

When doves cry is 30 years old this year, as is the film that showcased it, Purple rain. Click here for the official music video; the lyrics are here.

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by | 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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by | 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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by | 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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by | 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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by | 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. Above and below, the multi-award-winning Nanami “Seven Seas” Nagura.

Related article: Sexual attraction by genre

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by | 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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by | 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.

Related posts:

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by | July 12, 2010 · 4:25 pm

From girls to women

 

Designed and edited by Lev Weinstock and Suzel Ana Reily and produced by the Department of Social Anthropology at The Queen’s University of Belfast, Venda girls’ initiation schools presents all of the available materials resulting from John Blacking’s now-legendary fieldwork, undertaken from May 1956 through December 1958, documenting the songs, ceremonies, and dances of the girls’ initiation cycle of the Venda people of the Sibasa district of the Northern Transvaal, South Africa.

The resource includes photographs, sound clips, video clips, texts with translations, transcriptions, and all of Blacking’s writings on this and related subjects.

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