Dance in the Mediated Francophone PostColony

This was originally posted on the blog of PoP Moves, a global organization for popular dance research.

This semester I am teaching a course called Dance in Global Contexts, a general education class for non-majors. In the first week I tried to introduce some of the larger ideas and skill sets that will carry out through the term. We talked particularly about colonialism, and about the impact of missionaries and cartesian dualism on the dance practices of colonized populations. One of the dance forms we discussed is Ori Tahiti, the complex of Tahitian dances that originated from pre-contact Tahiti and have since evolved. In addition to the history–it was banned by both English missionaries and the French colonial agents–one of the reasons it is a useful form for introducing this student population to larger concepts about dance is that while men and women perform together, there is some specific gendered movement vocabulary. For women, there is O’tea, circular movement of the pelvic girdle which Cook Island dancers teasingly call ‘the washing machine.’ For men, there is Pa’oti, a scissoring of bent knees from a first position where the knees come together and re-open.

In addition to a full performance, I wanted to show these movements separately, in order to emphasize their difference as well as to help build skill in movement observation. While the focus of this course is not expressly ‘the popular,’ I try to show a range of visual examples, and mostly what is available are modern performances on YouTube. While looking for videos, I found a tutorial for pa’oti, one of several posted by Tahiti Dance Online.

As I watched, I thought, ‘that song sounds so familiar!’ When the lyrics came in, although softly, I realized it was Belgian singer Stromae’s wildly popular song “Papaoutai.” Stromae, born Paul Van Haver to a Belgian mother and Rwandan father, is a successful dance music artist, well known for integrating diverse sonic influences like American and global hip-hop, Congolese rumba, and Cuban son, as well as for his often challenging lyrics and imagery.* “Papaoutai,” from Stromae’s second album released in summer of 2013 gained global popularity, appearing in the top ten of most European popular music charts, and at number 1 in France and Belgium.

The music video, which echoes the song’s question “Papa, where are you?” features parent-child pairs dancing happily together while Stromae appears as an immobile mannequin to his fictional son. A range of dance forms are presented: Krumper Tight Eyez is the father in a krumping duo, there is a flexing father and son, and two contemporary pairs–two women and another father-son duo. Stromae’s son turfs to get his father’s attention, itself a hybrid form. Together, they freestyle, echoing and re-imaginging the movements of the content pairs he watched. This includes the opening and closing of the legs also seen in Azonto and other afro-diasporic forms.

When I showed the pa’oti video in class, I asked, “does anyone recognize the song?” Only two of fifty students raised their hand. As is so often the case, the United States was largely out of the loop of Stromae’s global popularity. Once they and I had explained the song and who Stromae is, I asked “knowing that, why do you think this song appears in this video?” And a few students were able to work out the connection between the Belgian-Rwandan artist and song and Tahiti’s colonial past. In addition to the popularity and pervasiveness of Stromae’s song in the year the tutorial was made, I can’t help but think there is a little bit of a bilingual wordplay going on, given the sonic similarities between pa’oti and papaoutai.

While the predominate reading of “Papaoutai” is biographical–Van Haver’s father was largely absent while alive, and was a casualty of the Rwandan civil war–I think there is a reading here of the now absent but always present colonial power, father(s) with many children, whose language is left, whose mark on movement is left, a father who played favorites and left fratricide in his wake. And yet through what is on one hand the neocolonialism of global media infrastructure, and on the other the agentive re-mixing and recirculation of meaningful texts, the far flung ‘brothers’ come together on YouTube.

The official music video for “Papaoutai” has been viewed almost 300 million times on YouTube. While YouTube statistics no longer show the geographic distribution of viewers, we can imagine France, Belgium, and their (post)colonies, all in the dark green of dense viewership, their citizens singing and dancing along.

*His song “Carmen,” and the video for it, is a striking, self-reflexive critique of fame in the Internet age.

** A parody of the song criticizing Algerian president Bouteflika circulated in 2014

Hip Hop History, Bible Deep Cuts, and Naming

After being out last term with injuries and candidacy exams, I’m getting back into moving this semester and taking Hip-Hop class once again with my friend and colleague Quilan ‘Cue’ Arnold who’s in the MFA program here. I’m playing along in one of his beginner classes because it worked in my schedule, I’m super rusty, and hey–everyone needs to work on Foundation.

Tonight he did a free-writing activity before we got moving to contextualize the dancing in a larger Hip Hop culture. The students volunteered a lot of great stuff, talking about the need to express oneself, the idea of sharing art and creation socially, and even talking a little about the economic desires that sometimes drive Hip-Hop (and other) creators.

One dude even knew about DJ Kool Herc, (one of the founders of Hip-Hop culture as we know it) which I was surprised and pleased by. To round things out, Cue mentioned the five elements of Hip-Hop (Breaking, MCing, DJing, Graffitti, and Knowledge). In explaining how they came together, he said (roughly)

“another guy, Afrika Bambaataa, was really the one who codified those together and named them–he was kind of the Adam of Hip-Hop.”

I think that pretty much went over their heads, but I loved it. Later, I said it was like Bible Deep Cuts–like a reference to an album not everyone’s listened to carefully.

If that reference went over your head, too, here’s the context. In the Old Testament creation story, God doesn’t want Adam to be lonely. So, first the animals are created, and when none of them are suitable companions, only then Eve enters the scene. In between, Adam has the task of giving names to all the animals.

19 Out of the ground the LORD God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name. 20 The man gave names to all the cattle, and to the birds of the sky, and to every beast of the field, but for Adam there was not found a helper suitable for him. (Genesis 2:19-20)

This idea of the power of the word–of naming–is brought up by philosophers and critical theorists as a starting point for their investigation of language and its role in our experience of the world. The example is usually either the gospel of John:

1In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)

or the idea of Nommo. Nommo is central to afrocentric theorizations; it is “the generative and productive power of the spoken word,”(Asante 17).* In other terms, it is the naming of a thing which makes it itself.

So, when Bam and others gave name to Hip-Hop, and called out its constituent parts, it solidified as a culture, as a thing with a name that could be recognized, circled around, and even pushed back against. And that tent is held up by the five pillars, the five elements of Hip-Hop**.

I’ve always found the Eden story fascinating, and the naming in particular. Before I came to grad school and read Derrida or Asante, I wrote the poem below, “Pantoum for the End of Eden” which features the Adam-naming-things scene. A pantoum is a poetic form defined by a constant repetition of lines from previous stanzas. It’s not quite MCing, but let’s say I hit three of the five pillars today–dancing, lyric, and dropping science. Thanks for reading! I’d love to hear your thoughts in comments.

Pantoum for the End of Eden

For awhile, Adam sat around naming
Things to entertain himself,
Starting with the animals: dog,
Kangaroo, puffer fish, viper.

Just to entertain himself.
But after a while he ran out of things to name;
Fruitless kangaroo, puffer fish, viper.
He wandered until Eve cracked his ribs.

After awhile he ran out of things to name. Fruitless,
He peeled his skin
And wandered, until Eve cracked his ribs
And made apple pie.

Eve peeled his skin;
Took the first train out of Eden and headed west.
Before she left she made apple pie,
Now knowing she was naked.

Eve took the first train out of Eden and headed west
To Paris for a suit that befitted a first lady,
Now knowing she was naked.
But there was no steam engine, and no one to mine the coal.

To Paris for a suit that befitted a first lady; she went alone—
Adam was too weak, what with his unprotected lung,
And there was no steam engine, no one to mine the coal;
There was no one else around.

Adam was too weak, what with his unprotected lung;
There was no one to take her ticket—if she had had any money to buy it—
And there was no one else around.
When no train came, she picked up her snake skin valise.


[She took an apple out of her snake skin luggage and took the third bite. It was juicy, crispy, and sour, like she liked it—a bright green Granny Smith. In fact, she liked green apples more then the majority of other foods in Eden; she had been eating them from the moment she woke up for the first time and she had been hungry, lying at the side of a strange man massaging his side in pain. She found the apples one day walking in the garden, but she hadn’t said anything about the tree to Adam or to the serpent.]

There was no one to take her ticket, if she had had any money to buy it,
So she went home to her king, determined.
Yes, when no train came she picked up her snake skin valise;
To get out of Eden she would become her own midwife.

She went home to her king, determined;
Nursed, weaned, and waited.
To get out of Eden she became her own midwife, and
Thousands of years later she packed a spare set of grape leaves.

She nursed, weaned, and waited, and
Closed on the estate and gardens.
Thousands of years later she packed a spare set of grape leaves,
And walked to the station.

She closed on the estate and gardens,
Starting with the animals: dog,
And walked to the station.
For awhile, Adam sat around naming.

*Asante, Molefi Kete. The Afrocentric Idea. Philadelphia: Temple University Press. 1998

**The five elements of Hip-Hop mirror the Five Pillars of Islam, an important religion in the foundation of Hip-Hop culture and philosophy. Read more about this connection here.

How Can We Know the dancer from the Dance?

In which I settle once and for all Yeats‘s question, using the power of 5 years of PhD study in Dance Studies, Folklore, Ethnomusicology, African and African American Studies, and Comparative Cultural Analysis.*

So, how can we know the dancer from the dance?

  1. Have another dancer do the dance.
  2. Have the dancer do another dance.
  3. Ask the f*ing dancer.

*or really, just the principles of isolating variables and valuing people’s experiences

Presumptuous(?) Prospectus(!)

I’m turning in my dissertation prospectus (a lengthy and specific proposal that demonstrates you are indeed prepared to go off and research/write) later tonight. One of the things you have to do is state what the intervention(s) you think your work makes in your field–in other words, Why Is This Important?

While I’ve tried to answered this elsewhere, I started from scratch this afternoon with pencil and paper and came up with a new list/set of articulations. Need to type them up anyway so I thought I’d do it here. Titled Presumptuous(?) Prospectus(!) because it feels preposterous to claim my own importance in the field/in the world, but also really exciting to position myself. This is a long road, happy for any thoughts, comments, recommendations, congratulations or criticisms.

My Contributions

Performance Analysis of (global) Popular Dance Practices
  • I want to help describe, catalog, and record the range of popular dance practices happening globally and practiced in the US, hopefully in a manner that eschews prescriptivism, essentialism, and the colonial history of projects of categorization. Instead, I view description and attribution as a principled act in a society that holds on to Enlightenment values which position the mind as separate from the body, in a political environment that polices bodies and their movement at many levels, and an economy which devalues the laboring body. In continuing the important work of Popular Dance and music scholars who have brought popular practices in to the discipline of Dance Studies and related disciplines, I want to introduce details, concepts, and analyses that are useful for treating these practices and their practitioners with the care given to canonical forms and figures, and which can be used for an expanded geographic and historical field of study.
Popular Dance on/with Social Media
  • While many scholars within Dance Studies are working on the Popular Screen in general, there is a significant hole in the literature looking at dance on YouTube. Essential work has been done by Dr. Harmony Bench [my advisor] and a few others, which I would like to build up/on. I hope to bring Internet and digital culture scholarship and cultural studies analyses together with the work being done with dance on the popular screen in order to talk about the particularities of popular dance on and with YouTube.
Economic Analysis and the Exigencies of the Popular
  • I want to utilize discussions of cultural infrastructure historically in dance and other popular forms (record companies, film studios, television networks, radio stations, etc.) to articulate the ways economics and media influence current cultural production and the contestation of agency on YouTube and social media broadly. This is especially important given the historical marginalization of communities of origin and the ongoing limited compensation for dancing bodies across time, genre, and identity.
Processual Genre and the Discursive Generation and Policing of Practice
  • To engage with New Genre Theory (my nomenclature) in its various disciplines and versions to think about the coherence of popular dance practices as processual, discursive, recursive, economic, political, and communal. In particular I argue that genre theory provides a useful framework for discussing the processes of innovation, transmission, and learning and the attending shifts in meanings and uses as popular forms are practiced across bodies, communities, and medias.
Critical Digital Ethnography
  • Following the turn to the ethnographic in scholarship on performance, I will continue to work to bring practitioner logic, knowledge, and concerns into scholarship by attending with a critical eye to the circulation of discourse on authenticity, origin, genre, pedagogy, use of media, and competency in communities of origin and broader communities of practice.

Doing Style: Genre and the Ethnography of Performance


I’m preparing for my candidacy exams, which in my department means I’m reading four separate lists of about 25 books each. Each one is overseen by a different committee member, and are organized thematically by large bodies of literature I think are foundational to my work. Or, as my committee chair put it, ‘if you say, I study _____, what are the things people will expect you to have read?’ Since my research is interdisciplinary (and possibly convoluted), a few of my lists actually encompass more than one main field or area.

I just turned in an annotated version of one of my lists, titled “Doing Style: Genre and the Ethnography of Performance.” This list was designed around three major components, and influenced by folklore studies and my focus on the Popular: genre theory, ethnography of performance, and performance studies, and then somewhere along the way subcultures snuck in there. I’ve divided them for you below roughly by those four themes. My comments are brief and geared towards how these texts interface with my larger project, but I hope they are of interest to you!


Altman, Rick. Film/Genre. London: British Film Institute, 1999. Gives overview of genre theory from Aristotle and Horace to the present moment. Offers critiques and assertions, specifically about film. Genres are historical, processual, and subject to redefinition. They are defined primarily by discourse and use, by production, criticism, reception, and circulation. Focuses on experiential concerns as lacking from genre studies.

Bakhtin, Mikhail. “The Problem of Speech Genres.” Speech Genres, and Other Late Essays. Ed. Caryl Emerson and Michael Holquist. Austin: U of Texas P, 1986. 60-102. In defining genre and what to attend to, particularly focuses on the audience, context, and the relation of the individual to the whole. His taxonomy includes style, and primary/simple genres in addition to their secondary/complex genres. Most interested in the level of the utterance, that is a given performance, and its dialogic relationship to what shaped its occurance.

Ben-Amos, Dan, Ed. Folklore Genres. Austin: U of Texas P, 1981. [selections] Ben-Amos and Roger Abrahams’s contributions were very useful towards comparative genre analysis. Introduces idea of the ‘structure of context’ and a taxonomy of genre types defined on the axes of presentational/participatory, stylization, and resolution. Particularly useful for me was Abrahams’s focus not on exclusive categories to label genres, but rather on relative distinctions.

Briggs, Charles and Richard Bauman. “Genre, Intertextuality, and Social Power.” Journal of Linguistic Anthropology 2(1992): 131-172. Really useful for theorizing categorization as well as providing a model to look at categories at work in the world. Asserts that genre is always instantiated, never a platonic or static idea. Everything has a pripr model or is in conversation with it, whether trying to replicate or escape (and so intertextuality). Judgments on cultural products are a way to accrue social power.

Bordieu, Pierre. Distinction: A Social Critique of the Judgement of Taste. Cambridge: Harvard UP, 1984. Asserts that taste is informed by literacy, which is usually cultivated through exposure, almost always dictated by class. Distinctions made by people index their social classifications, and may be read as identifying characteristics. In turn certain forms or items are defined through the people who like them, such that engagement with those could be subversive or aspirational.

Derrida, Jaques. “The Law of Genre.” Critical Inquiry. 7.1(1980): 55-81. Very abstract, not focused on examples or any specific mode of production but on how categories and categorization works broadly. Introduces a typology in descending order of mode, followed by genre, followed by type. Perhaps most usefully, asserts that all categorization is done with an eye towards policing, but in defining in opposition, the Other always gets included.

Frow, John. Genre. New York: Routledge, 2006. Fantastically useful. Catalogues theories of genre as developed in literary theory, film studies, and music. Has the taxonomy mode, genre, sub-genre. Attends to structural and situational/social aspects of genre and genre classification, stating that classification is a way to make meaning, both for producers and for consumers. Also emphasizes discursive nature of genre.

Harris, Trudier. “Genre.” The Journal of American Folklore 108.430 (1995): 509-527 Very useful. Includes the history of the use of genre in folklore studies and a summary of what most contemporary folklorists are concerned with in their recent investigations. These include issues of intertexuality, contexts of performance and circulation, who perpetuates categories, and who is policing their boundaries. Mostly focused on oral and literary forms, but applicable.

Holt, Fabian. Genre in Popular Music. Chicago: U Chicago P, 2007. Really useful and insightful. Focuses most directly on what genre does in the production, dissemination, and consumption of popular music. Conventions of labeling, making, and experiencing music are cultural and aggregative, and are just as much at play in those practices as any formal attributes of the given (piece of music). Accounts for communities of consumption.

Moore, Allan F. “Categorical Conventions in Music: Style and Genre.” Music and Letters 82.3 (2001): 432-442. Very useful. Summarizes literature on style and genre, with particular attention to differences between musicologists (who prefer ‘style’) and popular music writers, who align with media and cultural studies scholars and prefer ‘genre’. Contextualizes larger debate and makes an argument for acomplex model of categorization that uses both terms distinctly. Introduces the axis of autonomy versus the social, and reception vs production-based models.

Performance Studies

Bauman, Richard, Ed. Verbal Art as Performance. Long Grove, IL: Waveland, 1977. As a space-clearing/field-defining gesture, Bauman marks the performance turn in folklore as a way to broaden the scope of inquiry. Performance analysis should attend to” context, keying, aesthetics, rules, innovation, and its role in social structure. In second part Gossen’s “Chamula Genres” asserts the necessity of engaging with native taxonomies to understand fully. 

O’Shea, Janet. At Home in the World: Bharatanatyam on the Global Stage. Middletown, CT: Wesleyan UP 2007. A critical historiography with close-choreographic analysis. Successfully writes about a form about which a great deal is written by focusing on paradigms like tradition vs. innovation and authorship vs. cultural legacy to interrogate received knowledge and naturalized ideals of nation, gender, and the classical. Theorizes dancing as method to locally engage the changing world.

Rivera-Servera, Ramón. Performing Queer Latinidad: Dance, Sexuality, Politics. Ann Arbor: U Michigan P, 2012. Amazing integration of thick description in a broad historical and political contextualization. Useful for ideas about global intersectional identity, which is emergent and lived in local contexts, about improvisation theorized broadly as a social skill to survive disciplinary power and challenge it. Discusses the individual positioned in cultural trends and social contingencies.

Taylor, Diana. The Archive and the Repertoire: Performing Cultural Memory in the Americas. Durham: Duke UP, 2003. Contextualizes Performance Studies as a discipline and highlights major concerns, particularly within circulation in the Americas. Useful for theorizing the development and dissemination of material and its relation to power through her ideas on the archive and the repertoire, and for her in depth discussion of theories of mixing such as mestizaje, hybridity, and transculturation.

Thomas, Helen. The Body, Dance, and Cultural Theory. NY: Palgrave Macmillan, 2003. Amazing book. Begins with overview of the body as it’s been discussed (or not) in philosophy, sociology, and anthropology from the Greeks to the present day, moving towards the current view of a culturally determined body. Useful review of subculture literature; case study on rave culture critiques literature’s lack of attention to dance. Looks at training and media components.

Turner, Victor “The Anthropology of Performance.” The Anthropology of Performance. New York: PAJ Publications, 1986. 72-98. Introduces the model of social drama as the unit from which genres of cultural performance derive. Asserts that the tensions displayed and resolved in the stages of social drama influence the form and function of cultural genres. While this model seems removed from the context of many popular genres, it’s an interesting idea to think with once I have ethnographic data.

Schechner, Richard. “Collective Reflexivity: Restoration of Behavior”Between Theatre and Anthropology. Philadelphia: U Pennsylvania P, 1985. 39-81. Brings together different specific examples of performance and rehearsal to make a larger point about the temporality and reality of performance, always part of a chain of other performances and mediated contexts. Pays attention to how relations of power are consolidated and reiterated even in context of ‘play’—this is a way that the frame of ritual continues to be useful.

(Performance) Ethnography


Buckland, Theresa. Dance in the Field: Issues in Dance Ethnography. New York, Palgrave Macmillan, 1999. An anthology of experiences and best practices for fieldwork. Overarching themes included the need to be aware of power and divisions, between researcher and subjects, within the field of study, and in the literature you’re entering; knowing the etiquette for participation and that you will certainly become involved, and the importance of fieldnotes for success of the final writing.

Csordas, Thomas. “Somatic Modes of Attention.” Cultural Anthropology 8.2 (1993): 135-156Provides a methodology attending to bodily experience. Asserts that somatic modes of attention are different from other knowledges, and are important. Makes a case for the researcher to embody the practice first, then ask informants about their experiences. Also useful discussion of kinesthetic pleasure interfacing with outside influences, or in other words, taste and preference.

Conquergood, Dwight. Cultural Struggles: Performance, Ethnography, Praxis. Ed. E. Patrick Johnson. Ann Arbor: U Michigan P, 2013. Anthology of his articles and speeches, ranging from methodological and theoretical positionings to in depth ethnography. Really important for how to position yourself to your field and your subjects, with ‘deep hanging out’ and ‘dialogical performance.’ His writing has a personal and passionate voice that’s still very clear and attentive to larger circulations of discourse and power.

Kozinets, Robert. Netnography: Doing Ethnographic Research OnlineLos Angeles: SAGE, 2009. Very dry, but interesting. A thorough and self-aware accounting of the contexts and tools newly available for research, and the potential difficulties with them. Particularly useful in its careful discussion of etiquette for engaging in or with an already existing online community, including when to engage, how knowledgeable you need to be, and how to properly acknowledge help.

Madison, D. Soyini. Critical Ethnography: Method, Ethics, and Performance. Los Angeles: SAGE, 2012. Extremely useful. While the title focuses on ethnography, the book is a guide to everything you need to know about working in the humanities, from summarizing Western philosophic history and the major theorizations used today to step-by-step guide for planning, carrying out, and writing up your research. Asks you to consider how your project is one of social justice.

Ortner, Sherry. “Theory in Anthropology Since the Sixties.” Comparative Studies in Society and History 26 (1984):126-66. Offers a comprehensive summary of the field of Anthropology from 1960 to 1984, charting influences of different schools of thought, their concerns, and their impact on the larger field. Not specifically useful for my project except to contextualize it within theories and methods of cultural anthropology, but would be great to assign to an intro to anthro/ethno/folklore course.

Sklar, Deidre. “On Dance Ethnography.” Dance Research Journal 23.1 (1990): 6-10. AND “Reprise: On Dance Ethnography: Toward Cross-Cultural Conversation.” Dance Research Journal 32.1 (2000): 70-77. In the original, and in her response to herself, Sklar positions Dance Ethnography in terms of the experiential and kinaesthetic, asserting the necessity of physical engagement with the dance forms or movement practice being studied. She uses a particular example of an instance in her fieldwork where until she was physically involved, she did not understand the event.

Whitehead, Neil, and Michael Wesch. Human No More: Digital Subjectivities, Unhuman Subject, and the End of Anthropology. Boulder: UP Colorado, 2012. Interesting but not foundational. Theorizes and gives examples of the variously (un)human subjects being studied right now, including a wide array of representations of self on/through the Internet, as well as the (dis)abled, poor, and disenfranchised, and how including these pushes the boundaries of ethnography and anthropology.


Browning, Barbara. Samba: Resistance in Motion. Bloomington: Indiana University Press, 1995. Print. Takes a geographic focus to investigate Brazilian movement practices of Capoeira, Samba, and Candomblé through auto-ethnography and participant observation. Main themes include nationalism, how training in each form is undertaken, and the identities that form through practice. At times selective in representation of each form, but interesting to see together.

Bock, Sheila and Katherine Borland. “Exotic Identities: Dance, Difference, and Self-fashioning.” Journal of Folklore Research 48.1(2011): 1-36. Successfully combines the literature from folklore and from dance studies, an ethnographic approach and a larger view. Really wonderful model for a both/and approach to experience and representation. How do we account for lived experience as well as the impact that experience has on the lives of others? Includes movement description from practitioners and the authors.

García, CindySalsa Crossings: Dancing Latinidad in Los Angeles. Durham: Duke UP, 2013. A close reading of the LA salsa scene as it interfaces with the geographic, racial, and cultural politics of Southern California and its heterogeneous population. Useful for challenging notions of salsa a ‘coherent’ genre and detailing the variety of values, contexts, and practices at play. Strong authorial voice, small group of informants but wonderful movement description.

Novack, Cynthia. Sharing the Dance: Contact Improvisation and American Culture. Madison, WI: U Wisconsin P, 1980. An amazing model for a monograph on a single form, but strengths are extrapolatable, including: The combination of contextualization with close movement description, the focus on how structure, function, and meaning work together and are perceived from within and without the community of practice. Also chronicles directionality of influence in a global(ized) form.

Roberts, John W. From Hucklebuck to Hip-Hop: Social Dance in the African-American Community in Philadelphia. Diane, 1995. Print. Oral history based account of social dance practices in Philadelphia 1950s-1990s. Very interesting but is told almost entirely in quotations, with no commentary or analysis from an author, so it lacks movement description and has unclear temporality and causality. Does reveal interesting trends in venue, etiquette, dance forms preferred, and gender and race relations.

Sub/Club Cultures

Hebdige, Dick. Subculture: The Meaning of Style. London, Routledge, 1979. Predominately focuses on outward expressions of identification with white male subcultures as they are in conversation with black subcultures and in opposition to the culture of the previous generation. Discussion is overarching and doesn’t focus deeply on any individual expression or form. Prompts question for me about women and subcultures: not there, or just not in the record?

Pini, Maria. Club Cultures and Female Subjectivity: The Move from Home to House. New York: Palgrave Macmillan, 2001. Tries to account for the lived experiences of women who find raving ‘liberating’ in Britain in the 1990s, and to rectify a lacuna in clubbing literature, which tends to focus on men. Critique of male-centered youth culture studies is useful and thought-provoking for how I’ll carry out my own work. Incomplete given no movement description but talking about a dance practice, overall kind of shallow.

Thornton, Sarah. Club Cultures: Music, Media and Subcultural Capital. Hanover, NH: UP of New Englland, 1996. Continues the practice Pini critiques and focuses on straight white male participants in club culture. However, offers important contributions in the discussion of liveness and authenticity as they circulated historically and currently. Also very interested in the ways in which media circulation and discourse help to formulate insider/outsider divides in subcultural identification.


My (chapter’s) Book is Available for Pre-Order!

My (chapter’s) Book is Available for Pre-Order on Amazon! Click here!

Screen shot 2014-05-09 at 6.40.57 PM

I’m so excited to see a cover and an official release date (although that price, zowey!) for The Oxford Handbook of Dance on The Popular Screen.  My chapter, “Communities of Practice: Active and Affective Viewing of Early Social Dance on the Popular Screen” about the role screen technology (newsreels, film, and TV) played in the development and dissemination of Ragtime dances, the Charleston and the Twist is in the first, historical section of the book.

Are you a librarian? A book buyer? An interested citizen with connections to people like that? Pre-Order now! The book is geared towards college readership but this is the absolute cutting edge scholarship coming out of Dance Studies and useful for any Media Studies or Screen Studies researcher or teacher.


B-Boying and Kuduro

I’m updating my CV for a cool institute on creative Ethnography and I realized my undergraduate Honors Thesis, which used to be available somewhere here on ReadyMadeBouquet, has somehow disappeared into nonsense–the vagaries of the Internet. So here’s another go, if you’re interested. It’s a lengthy 145ish pages, and the Encyclopedias are available separately as Pages on this blog, but I have to say 4 years later, I’m pretty proud of it.

Without further ado:

Harlig, Alexandra. The History and Aesthetics of Bronx-based B-boying 1975-1985 and Luanda’s Dança Kuduro: An Analysis of Development and Dissemination. 2010 BA Honors Thesis, Cornell University.

Click here for the full PDF! –> HarligThesis


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