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Vol. 1: Treatises and music ; vol. 2: choreographic descriptions with concordances of variants.
"This book adds an entirely new dimension to the consideration of Humanism and Italian culture. It will make a welcome addition to the field of cultural studies by broadening the subject to consider an important source of information that has been previously overlooked." -- Timothy McGee The Eloquent Body offers a history and analysis of court dancing during the Renaissance, within the context of Italian Humanism. Each chapter addresses different philosophical, social, or intellectual aspects of dance during the 15th century. Some topics include issues of economic class, education, and power; relating dance treatises to the ideals of Humanism and the meaning of the arts; ideas of the body as they relate to elegance, nobility, and ethics; the intellectual history of dance based on contemporaneous readings of Pythagoras and Plato; and a comparison of geometric dance structures to geometric order in Humanist architecture.
Through forty-five creative and concise essays by an international team of authors, this Cambridge History brings the fifteenth century to life for both specialists and general readers. Combining the best qualities of survey texts and scholarly literature, the book offers authoritative overviews of central composers, genres, and musical institutions as well as new and provocative reassessments of the work concept, the boundaries between improvisation and composition, the practice of listening, humanism, musical borrowing, and other topics. Multidisciplinary studies of music and architecture, feasting, poetry, politics, liturgy, and religious devotion rub shoulders with studies of compositional techniques, musical notation, music manuscripts, and reception history. Generously illustrated with figures and examples, this volume paints a vibrant picture of musical life in a period characterized by extraordinary innovation and artistic achievement.
This entirely new volume of NOHM takes account of developments in late-medieval music scholarship, along with significant changes in the performance practice of the late-medieval repertory, witnessed during the latter half of the 20th century.
An investigation of why Michelangelo first, and then many other, Renaissance artists and works were called "divine" by contemporaries, this study ranges from fourteenth-century praise of Dante to a variety of sixteenth-century habits of courtly compliment.
The efforts of the three collaborators resulted in a spectacle that bore little resemblance to ballet. During the premiere at the Theatre des Champs-Elysees on May 29, 1913, Parisians were incited to riot by the strange tension of the dancing and stark contrasts of the music and decor. The premiere of Le Sacre du Printemps became a legend overnight, and the notoriety of this event began immediately to distort the significance of the work, especially Nijinsky's choreography. He declared to the London Daily Mail on July 12, 1913, "I am accused, of a crime against grace."
This collection of essays poses a series of questions revolving around nonsense, cacophony, queerness, race, and the dancing body. How can flamenco, as a diasporic complex of performance and communities of practice frictionally and critically bound to the complexities of Spanish history, illuminate theories of race and identity in performance? How can we posit, and argue for, genealogical relationships within and between genres across the vast expanses of the African—and Roma—diaspora? Neither are the essays presented here limited to flamenco, nor, consequently, are the responses to these questions reduced to this topic. What all the contributions here do share is the wish to come together, across disciplines and subject areas, within the academy and without, in the whirling, raucous, and messy spaces where the body is free—to celebrate its questioning, as well as the depths of the wisdom and knowledge it holds and sometimes reveals.
In popular thought, Christianity is often figured as being opposed to dance. Conventional scholarship traces this controversy back to the Middle Ages. Throughout the medieval era, the Latin Church denounced and prohibited dancing in religious and secular realms, often aligning it with demonic intervention, lust, pride, and sacrilege. Historical sources, however, suggest that medieval dance was a complex and ambivalent phenomenon. During the High and Late Middle Ages, Western theologians, liturgists, and mystics not only tolerated dance; they transformed it into a dynamic component of religious thought and practice. This book investigates how dance became a legitimate form of devotion in Christian culture. Sacred dance functioned to gloss scripture, frame spiritual experience, and imagine the afterlife. Invoking numerous manuscript and visual sources (biblical commentaries, sermons, saints' lives, ecclesiastical statutes, mystical treatises, vernacular literature, and iconography), this book highlights how medieval dance helped shape religious identity and social stratification. Moreover, this book shows the political dimension of dance, which worked in the service of Christendom, conversion, and social cohesion. In Ringleaders of Redemption, Kathryn Dickason reveals a long tradition of sacred dance in Christianity, one that the professionalization and secularization of Renaissance dance obscured, and one that the Reformation silenced and suppressed.