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Until the 1930s no woman could perform in public and retain respectability in India. Professional female performers were courtesans and dancing girls who lived beyond the confines of marriage, but were often powerful figures in social and cultural life. In her study, Anna Morcom investigates the emergence of illicit worlds of dance in the shadow of India's official performing arts. She explores over a century of marginalisation of courtesans, dancing girls, bar girls and transgender performers, and describes their lives as they struggle with stigmatisation, derision and loss of livelihood.
Until the 1930s no woman could perform in public and retain respectability in India. Professional female performers were courtesans and dancing girls who lived beyond the confines of marriage, but were often powerful figures in social and cultural life. Women's roles were often also taken by boys and men, some of whom were simply female impersonators, others transgender. Since the late nineteenth century the status, livelihood and identity of these performers have all diminished, with the result that many of them have become involved in sexual transactions and sexualised performances. Meanwhile, upper-class, upper-caste women have taken control of the classical performing arts and also entered the film industry, while a Bollywood dance and fitness craze has recently swept middle class India. In her historical on-the-ground study, Anna Morcom investigates the emergence of illicit worlds of dance in the shadow of India's official performing arts. She explores over a century of marginalisation of courtesans, dancing girls, bar girls and transgender performers, and de- scribes their lives as they struggle with stigmatisation, derision and loss of livelihood.
Until the 1930s no woman could perform in public and retain respectability in India. Professional female performers were courtesans and dancing girls who lived beyond the confines of marriage, but were often powerful figures in social and cultural life. In her study, Anna Morcom investigates the emergence of illicit worlds of dance in the shadow of India's official performing arts. She explores over a century of marginalisation of courtesans, dancing girls, bar girls and transgender performers, and describes their lives as they struggle with stigmatisation, derision and loss of livelihood.
Until the 1930s no woman could perform in public and retain respectability in India. Professional female performers were courtesans and dancing girls who lived beyond the confines of marriage, but were often powerful figures in social and cultural life. Women's roles were often also taken by boys and men, some of whom were simply female impersonators, others transgender. Since the late nineteenth century the status, livelihood and identity of these performers have all diminished, with the result that many of them have become involved in sexual transactions and sexualised performances. Meanwhile, upper-class, upper-caste women have taken control of the classical performing arts and also entered the film industry, while a Bollywood dance and fitness craze has recently swept middle class India. In her historical on-the-ground study, Anna Morcom investigates the emergence of illicit worlds of dance in the shadow of India's official performing arts. She explores over a century of marginalisation of courtesans, dancing girls, bar girls and transgender performers, and de- scribes their lives as they struggle with stigmatisation, derision and loss of livelihood.
‘This is a remarkable book, of great originality, rigour, and importance in the study of modern Indian popular culture. Combining extensive fieldwork, archival research, and astute interpretation, Morcom presents a rich exploration of the contradictory effects of modernity, nationalism, and bourgeois values on a diverse range of Indian dance traditions, old and new.’ — Peter Manuel, Professor, Graduate Center of the City University of New York ‘Anna Morcom’s extraordinarily compelling book represents one of the most significant interventions in the study of dance in contemporary South Asia. Masterfully bridging discourses on class, gender, globalisation, economics, morality, and aesthetics, it effectively foregrounds the forms of inequality and power at work in the production, consumption, and politicisation of dance in today’s India.’ — Davesh Soneji, McGill University, author of Unfinished Gestures: Devadasis, Memory and Modernity in South India ‘A hugely valuable addition to the literature on the performing arts in India, focusing as it does on communities of highly marginalised dancers who have received scant academic attention. Illicit Worlds of Indian Dance deals with a wide-ranging set of dance sectors including female hereditary performers, bar dancers, transgender erotic performers and kothi dancers, interpreting the author’s rich ethnographic detail through a variety of theoretical lenses. On all counts, a very welcome and timely scholarly contribution.’ — Prabha Kotiswaran, author of Dangerous Sex, Invisible Labor: Sex Work and the Law in India ‘This fascinating investigation of the hidden hereditary communities of female and transgender dancers in contemporary India compels us to rethink our assumptions about Indian public culture, sexualities, and entertainment. Expertly moving between colonial and postcolonial discourses on these communities, Anna Morcom reveals the ways in which postcolonial nation-building in the name of progress and modernity has excluded a range of non-elite subjectivities and marginalised their role as carriers of embodied culture. Morcom’s book not only chronicles their complex relationships with mainstream society and legitimate performing arts (including Bollywood), their legal struggles, and their talents, but, in doing so, offers a compassionate and timely valourisation of these illicit and yet ever-present worlds.’ — Ananya Jahanara Kabir, Professor, King’s College London, and author of Territory of Desire: Representing the Valley of Kashmir Until the 1930s no woman could perform in public and retain respectability in India. Professional female performers were courtesans and dancing girls who lived beyond the confines of marriage, but were often powerful figures in social and cultural life. Women’s roles were often also taken by boys and men, some of whom were simply female impersonators, others transgender. Since the late nineteenth century the status, livelihood and identity of these performers have all diminished, with the result that many of them have become involved in sexual transactions and sexualised performances. Meanwhile, upper-class, upper-caste women have taken control of the classical performing arts and also entered the film industry, while a Bollywood dance and fitness craze has recently swept middle class India. In her historical and on-the-ground study, Anna Morcom investigates the emergence of illicit worlds of dance in the shadow of India’s official performing arts. She explores over a century of marginalisation of courtesans, dancing girls, bar girls and transgender performers, and describes their lives as they struggle with stigmatisation, derision and loss of livelihood.
Jisha Menon's book explores the mimetic relationships between history and political performance and between India and Pakistan.
Sissy Fletcher, the preacher's daughter, disappeared on the night of the Rodeo Dance ten years ago and has been missing ever since. Until now, that is—a team drilling an oil well has made a grisly discovery in an isolated pasture. Seeing as how it's an election year, finding her killer is a bigger priority than it might usually be in sleepy Washington County, Texas, where not much ever happens anyway. Though it's becoming clear that the town isn't quite as sleepy as it seems. Martin Fletcher, Sissy's brother, seems to believe he's on a mission from God to raise hell in Washington County. He and his partner, Dud Hughes, aim to start small, with armed robbery, and work their way up to bigger things, but an inquiry into his sister's death threatens to draw a little more attention his way than he wants just now. As the mood begins to the shift in the town, three men put their heads together to work the case: ex-Texas Ranger Jeremiah Spur, who is retired but can't get the thrill of the chase out of his blood; the current sheriff, Dewey Sharpe, who just may not be as dumb as he looks; and Deputy Clyde Thomas, an African-American ex-Dallas cop who is probably the savviest of the bunch. All in all, James Hime's TheNight of the Dance, is a terrifically original, jaunty, and action-packed debut from a writer to watch.
Dancing Women: Choreographing Corporeal Histories of Hindi Cinema, an ambitious study of two of South Asia's most popular cultural forms cinema and dance historicizes and theorizes the material and cultural production of film dance, a staple attraction of popular Hindi cinema. It explores how the dynamic figurations of the body wrought by cinematic dance forms from the 1930s to the 1990s produce unique constructions of gender, sexuality, stardom, and spectacle. By charting discursive shifts through figurations of dancer-actresses, their publicly performed movements, private training, and the cinematic and extra-diegetic narratives woven around their dancing bodies, the book considers the "women's question" via new mobilities corpo-realized by dancing women. Some of the central figures animating this corporeal history are Azurie, Sadhona Bose, Vyjayanthimala, Helen, Waheeda Rehman, Madhuri Dixit, and Saroj Khan, whose performance histories fold and intersect with those of other dancing women, including devadasis and tawaifs, Eurasian actresses, oriental dancers, vamps, choreographers, and backup dancers. Through a material history of the labor of producing on-screen dance, theoretical frameworks that emphasize collaboration, such as the "choreomusicking body" and "dance musicalization," aesthetic approaches to embodiment drawing on treatises like the Natya Sastra and the Abhinaya Darpana, and formal analyses of cine-choreographic "techno-spectacles," Dancing Women offers a variegated, textured history of cinema, dance, and music. Tracing the gestural genealogies of film dance produces a very different narrative of Bombay cinema, and indeed of South Asian cultural modernities, by way of a corporeal history co-choreographed by a network of remarkable dancing women.
The women of communities in Hindu India and Christian Orthodox Finland alike offer lamentations and mockery during wedding rituals. Catholic women of southern Italy perform tarantella on pilgrimages while Muslim Berger girls recite poetry at Moroccan weddings. Around the world, women actively claim agency through performance during such ritual events. These moments, though brief, allow them a rare freedom to move beyond culturally determined boundaries. In Ritual Soundings, Sarah Weiss reads deeply into and across the ethnographic details of multiple studies while offering a robust framework for studying music and world religion. Her meta-ethnography reveals surprising patterns of similarity between unrelated cultures. Deftly blending ethnomusicology, the study of gender in religion, and sacred music studies, she invites ethnomusicologists back into comparative work, offering them encouragement to think across disciplinary boundaries. As Weiss delves into a number of less-studied rituals, she offers a forceful narrative of how women assert agency within institutional religious structures while remaining faithful to the local cultural practices the rituals represent.
Risk, Failure, Play illuminates the many ways in which competitive martial arts differentiate themselves from violence. Presented from the perspective of a dancer and writer, this book takes readers through the politics of everyday life as experienced through training in a range of martial arts practices such as jeet kune do, Brazilian jiu jitsu, kickboxing, Filipino martial arts, and empowerment self-defense. Author Janet O Shea shows how play gives us the ability to manage difficult realities with intelligence and demonstrates that physical play, with its immediacy and heightened risk, is particularly effective at accomplishing this task. Risk, Failure, Play also demonstrates the many ways in which physical recreation allows us to manage the complexities of our current social reality. Risk, Failure, Play intertwines personal experience with phenomenology, social psychology, dance studies, performance studies, as well as theories of play and competition in order to produce insights on pleasure, mastery, vulnerability, pain, agency, individual identity, and society. Ultimately, this book suggests that play allows us to rehearse other ways to live than the ones we see before us and challenges us to reimagine our social reality.