Flow is a concept used in studies of electronic dance music to articulate a range of social and bodily experiences on dance floors, centred around the musical performances of DJs. It is also used in other scholarly fields and applied in therapeutic and corporate contexts. The catch-all, plural, and positive quality of the concept makes flow easy to apply to many settings and phenomena. This chapter examines flow experiences on dance floors in conjunction with existing notions that club cultures epitomise neoliberal conceptions of creative labour. Overall, it suggests that capitalist logics of flow configure a social environment on dance floors where people can enjoy themselves with others while looking inward, rather than reaching outward in the pursuit of action and social change.

Folk dance remains a diffuse and contested concept and yet its performances and meanings retain contemporary saliency to many people across the world. This chapter reflects on definitional issues, the relationship of folk dance to ritual and folk dance’s embodied ideology in Europe and beyond. Given that nineteenth-century thinking haunts the later literature and manifestations of folk dance, I re-visit Felix Hoerburger’s concepts of ‘first existence’ and ‘second existence’ folk dance, together with their critique and key modifications by Andriy Nahachewsky and Anthony Shay. I consider contemporary ritual folk dancing that draws upon evolutionist theory for inspiration and discuss examples of folk dance as cultural heritage that bear performative testimony to perceived unbroken connections between land, people, gender, race and nation. I conclude by urging both persistent critical interrogation of folk dance as ideology in a global frame and further investigation of the choreographic and artistic relevance of folk dance to its widespread practitioners and audiences.

This conversation draws on an online discussion ‘Casa Adentro (Inside the House): Anti-Racist Art Practices’ (21 May 2021) held with the Afro-Colombian dance company Sankofa Danzafro and the Afro-Colombian art collective Colectivo Aguaturbia. The participants explore the concerns and creative processes that reflect on the durability of racialised social orders and the way racism is manifest in various areas of the lives of Afro-descendant men and women in Colombia. The artists reflect on these issues on the basis of their anti-racist artistic practices.

A conversation curated from an online event, Decolonising the Arts in Latin America: Anti-Racist Irruptions in the Art World. Artists from different parts of Latin America talk about their work from a decolonial and anti-racist perspective. Participants include Miriam Álvarez, director of the Mapuche theatre company El Katango; Alejandra Ejido, director of the Afro-Argentine company Teatro en Sepia; Ashanti Dinah Orozco, Afro-Colombian poet and Afro-feminist activist; Rafael Palacios, founder and director of the Afro-contemporary dance company Sankofa Danzafro; and Arissana Pataxó and Denilson Baniwa, Brazilian Indigenous visual artists.

Mycenaean pottery has a remarkable continuity. In LH I and LH II pottery is based on Minoan principles. MH styles continue but the lustrous paint technique is introduced from Crete first in Ayios Stephanos, Laconia in LH I, and the lustrous decorated style developed. Marine, Ephyraean and the monumental palace style mark the LH II. Gradually though naturalism fades, tendency to abstraction and standardization appear leading to the uniformity of the famous Mycenae ‘koine’. In LH III, often inspired by wall-paintings, the Pictorial style expanded, kraters representing mainly chariot scenes being the typical vessels. The revival of the pottery after the destruction of the palaces brings to the pictorial an explosion of new themes. Close and granary styles mark the end of the pottery sequence. Clay painted larnakes, rare in Greece, appeared first in Crete under bathtub or rectangular form; exception is a unique set discovered in Tanagra depicting in a realistic vivid way scenes related to death and funeral rites.

Cultural exchange was another critically important mechanism for influencing popular emotions. This chapter looks at Sino-North Korean exchanges in theater, film, and the arts. It argues that these exchanges reached large audiences in both countries while inculcating official emotions.

One of the lasting clichés about Debussy’s music is that it exemplifies a newly ‘static’ approach to musical time. However understandable this trope might seem in light of the post-tonal syntax and gamelan-inspired textures found in many of his major works, it overlooks his consistent, inventive engagement with quite opposite tendencies, notably the energetic, propulsive, and infectious rhythms of the dance. In this chapter, I offer a diagnostic overview and survey of dance tropes as they are deployed from Debussy’s earliest works (e.g. Danse bohémienne, 1880) to his last (Sonate pour violon et piano, 1917).

I propose a preliminary categorisation of Debussy’s oeuvre according to dance type. Such a broad survey can shed new light on the subtle evolutions within his lifelong exploration metrically hybrid dances. I illustrate how Debussy deployed a whole panoply of rhythmic characters to impart energy to an art he once defined as ‘de temps et de couleurs rythmés’.

This chapter focuses on dance and learning in the early years, presenting a theoretical framework that reflects the changing Australian cultural context for dance. Building upon an earlier model for dance education, culturally responsive pedagogy is an inclusive approach to dance learning from birth to age eight. Key influences are introduced with attention given to aesthetic experiences, early dance relationships, ‘dance-play’, young children’s engagement with technology and the explosion of dance on screen. Consideration is given to established truths about dance and the emerging presence of Indigenous dance within dance education. Examples of dance artists in education settings, along with visual and transcribed examples, are provided, demonstrating how early years educators may support young children’s agency as critically responsive co-creative participants in dance.

Dance – often left to specialists outside the classroom – is a means by which children can explore the world through their whole bodies. For many learners who feel they lack the ability or the interest to pursue more academic subjects, this is where they need to be given opportunities to demonstrate their potential for success. This chapter focuses on forms and skills of dance and movement, methods for engaging children and the theoretical knowledge behind dance, as well as practical activities to use in the early childhood and primary classrooms. Linking to other Knowledge Learning Areas, as well as to wider school and curricular issues, this chapter aims to equip both the novice and the experienced educator in dance to confidently and knowledgably facilitate the learning and development of children. Personal and environmental health and safety issues will also be explored.

Wherever we are in society, we are surrounded by the Arts. This text has been designed by artists, and the words you read are just visual artworks representing the oral storytelling foundation of all societies. Its layout was designed by artists, using multiple media forms. You are reading it in an environment where the soundscape will hopefully allow you to concentrate. Your body is probably positioned to minimise discomfort and maximise efficiency, while communicating your current state of thought to all those around you (whether consciously or not). Surrounding you may be posters, objects, noises, people interacting with facial expressions, probably some communicating via Facebook, Instagram or other social media using increasingly advanced technologies. The Arts power our lives, yet too often we power down children as they enter formal education (preschool and upwards), stifle their natural forms of communication and interaction, and slowly destroy their ability to be creative and to think diversely.

Outlines the aims and rationale of this guide to The Rite of Spring, sketching the book’s structure across four parts: The Paris Premiere; Contexts; Performance and Interpretation; and Scholarship. Situates the volume within a scholarly context, exploring how it relates to the enormous quantity of published literature on The Rite of Spring – a literature that can be difficult to navigate, especially for newcomers to the work. Also proposes a new, historically sensitive way of approaching the original 1913 production, combining historical and musical perspectives with a focus on the ballet’s intense corporeal impact as noted by some of the first critics inside the theatre.

This chapter explores a handful of the many new productions of The Rite of Spring that have been staged since the ballet’s original performance in 1913. Introducing the topic by way of critical reflection on the challenges facing scholars and students of such choreographic reinterpretations, this account describes three of the most canonical revisions of the ballet (by Léonide Massine, Maurice Béjart and Pina Bausch) before dwelling principally on two more recent and seemingly self-reflexive versions: Yvonne Rainer’s RoS Indexical (2007) and Nora Chipaumire’s rite riot (2014).