During New Year’s celebrations, transplanted Northern Thracian farmers perform fertility rites to coax a bountiful harvest from the earth.
Three forms of the important wedding dance type συγκαθιστό (syngathisto)—which is seldom seen outside a matrimonial context—are performed during New Year’s rituals; two of them, ντιβιτζήδικoς (divitzīdikos, “camel driver’s dance”) and κατσιβέλικος (katsivelikos, “gypsy’s dance”), employ phallic objects and involve improvisation. The three forms differ in style, kinemics, and morphokinemics.
This according to “Structure and style of an implement dance in Neo Monastiri, central Greece” by Rena Loutzakī, an essay included in The 16th symposium of the ICTM Study Group on Ethnochoreology (Studia musicologica Academiae Scientiarum Hungaricae XXXIII/1–4 , pp. 439–452; RILM Abstracts of Music Literature 1991-3233).
The journal publishes leading and robust scholarship on traditional arts from around the world with a focus on the contemporary policy and practice of traditional music, dance, drama, oral narrative, and crafts. Its scope includes ethnomusicology, cultural sociology, anthropology, ethnology, ethnochoreology, cultural policy, folklore, musicology, cultural studies, cultural economics, heritage, and tourism studies.
While the main focus of the journal is ethnomusicology and ethnochoreology, it also embraces adjacent disciplines, such as other aspects of musicology and choreology, folklore, literature, and related studies of traditional and popular culture. The journal focuses on discussion of the expressions, roles, and functions of music and dancing in society. Articles are published in Scandinavian languages or in English.
The dancers insisted on drawing up an agreement with the English Folk Dance Society that allowed documentation only—teaching of the dances or their unique tune, Tip top polka, were forbidden—in return for active support from the society. While the mass media have brought them national notoriety since then, the dancers point to the 1929 agreement as the cornerstone of their continuing ability to thrive.
This according to “’In a word, we are unique’: Ownership and control in an English dance system” by Theresa Buckland, an essay included in Step change: New views on traditional dance (London: Francis Boutle, 2001, pp. 48–59). Below, the Nutters perform their signature Tip top polka.
The peoples of the Caribbean welcomed Katharine Dunham and shared their dance cultures with her; her obligations toward them figure in her danced testimonies to their hospitality.
Her solo in L’ag’ya (1938) was not a collusion with colonial ideologies of appropriation—it was a testament to the immediacy of performance and the importance of maintaining a welcoming openness in the face of the overwhelming idea of infinity.
This according to “Hospitality and translation in Katherine Dunham’s L’ag’ya” by Ramsay Burt, an essay included in Proceedings: Society of Dance History Scholars (Stoughton: Society of Dance History Scholars, 2003) pp. 8–11. Above, Dunham with Vanoye Aikens in L’ag’ya in 1938; below, excerpts from Dunham’s solo from a silent 1947 film.
The recordings and historical narratives—including a personal narrative of training in drumming—were collected from Alhaji Abubakari Lunna, an expert on Dagomba performing arts and culture. The story of Lunna’s life conveys the scope of the knowledge that a great drummer learns, the way this heritage is transmitted, and a glimpse into the Dagomba drumming scene during the second half of the twentieth century. The website is hosted by Tufts University.
This is the first in our series of posts 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, an excerpt from a performance of Takai, a Dagomba dance that involves the striking of metal rods in the dancers’ hands and swirling movements that are enhanced by their flaring costumes.
Folkstreams is an archive of hard-to-find documentary films about traditional cultures that gives them new life by streaming them on the Internet. Founded in 2002 by the filmmakers Tom and Mimi Davenport, the idea grew out of “our love of filmmaking, a respect for the traditional culture of ordinary Americans, and a desire to get our work to the general public.”
The EVIA Digital Archive Project is a collaborative peer-reviewed digital archive of ethnographic field videos for use by scholars and teachers; it is also an infrastructure of tools and systems supporting scholars in the ethnographic disciplines, including ethnomusicology and ethnochoreology.
From 4 to 8 October 2021, The Barry S. Brook Center for Music Research and Documentation hosts the virtual conference Responses in Music to Climate Change. The event brings together scholars, performers, composers, and activists, with the goal of exchanging … Continue reading →
For it [the Walkman] permits the possibility…of imposing your soundscape on the surrounding aural environment and thereby domesticating the external world: for a moment, it can all be brought under the STOP/START, FAST FOWARD, PAUSE and REWIND buttons. –Iain Chambers, “The … Continue reading →
In 1947 Ella Fitzgerald, already an acclaimed singer of jazz standards, toured with Dizzy Gillespie, immersing herself in the new style known as bebop. Like Dizzy, Ella responded to bebop’s complex harmonies with an infallible ear, and easily translated its … Continue reading →
The American traditional song Go tell Aunt Rhody originated as a gavotte composed by Jean-Jacques Rousseau for his opera Le devin du village (1752). An English version of the opera was produced in London in 1766; subsequently the melody attracted … Continue reading →