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This is a revised edition of a work based on an investigation done in 1910 regarding the conditions of public dance halls in Chicago. Bowen's complaints included the late hours, too much liquor, and the general behavior of men noting, " ... men wear their hats; they all smoke and expectorate freely." She also suggests the waiters and other employees provide information on the location of "disreputable lodging houses," and she delivers condemnation against masquerade and fancy dress balls because many women were found "attending in male attire."
At immigrant picnics, social clubs, and urban dance halls, Randy McBee discovers distinct and highly contested gender lines, proving that the battle between the ages was also one between the sexes."--BOOK JACKET.
Satan in the Dance Hall explores the overwhelming popularity of social dancing and its close relationship to America's rapidly changing society in the 1920s. The book focuses on the fiercely contested debate over the morality of social dancing in New York City, led by moral reformers and religious leaders like Rev. John Roach Straton. Fed by the firm belief that dancing was the leading cause of immorality in New York, Straton and his followers succeeded in enacting municipal regulations on social dancing and moral conduct within the more than 750 public dance halls in New York City. Ralph G. Giordano conveys an easy to read and full picture of life in the Jazz Age, incorporating important events and personalities such as the Flu Epidemic, the Scopes Monkey Trial, Prohibition, Flappers, Gangsters, Texas Guinan, and Charles Lindbergh, while simultaneously describing how social dancing was a hugely prominent cultural phenomenon, one closely intertwined with nearly every aspect of American society fromthe Great War to the Great Depression. With a bibliography, an index, and over 35 photos, Satan in the Dance Hall presents an interdisciplinary study of social dancing in New York City throughout the decade.
First published in 2003. This is Volume II of eight in the Early Sociology of Culture collection and offers a sociological study on the commercialized recreation. Paul G. Cressey while serving as a case-worker and special investigator for the Juvenile Protective Association was requested during the summer of 1925 to report upon the new and then quite unfamiliar closed dance halls. This book is in a sense the outgrowth of those assignments.
The dilemmas of work and leisure for women at the turn-of-the-century.
First published in 1932, The Taxi-Dance Hall is Paul Goalby Cressey’s fascinating study of Chicago’s urban nightlife—as seen through the eyes of the patrons, owners, and dancers-for-hire who frequented the city’s notoriously seedy “taxi-dance” halls. Taxi-dance halls, as the introduction notes, were social centers where men could come and pay to dance with “a bevy of pretty, vivacious, and often mercenary” women. Ten cents per dance was the usual fee, with half the proceeds going to the dancer and the other half to the owner of the taxi-hall. Cressey’s study includes detailed maps of the taxi-dance districts, illuminating interviews with dancers, patrons, and owners, and vivid analyses of local attempts to reform the taxi-dance hall and its attendees. Cressey’s study reveals these halls to be the distinctive urban consequence of tensions between a young, diverse, and economically independent population at odds with the restrictive regulations of Prohibition America. Thick with sexual vice, ethnic clashes, and powerful undercurrents of class, The Taxi-Dance Hall is a landmark example of Chicago sociology, perfect for scholars and history buffs alike.
David Nasaw has written a sparkling social history of twentieth-century show business and of the new American public that assembled in the city's pleasure palaces, parks, theaters, nickelodeons, world's fair midways, and dance halls. The new amusement centers welcomed women, men, and children, native-born and immigrant, rich, poor and middling. Only African Americans were excluded or segregated in the audience, though they were overrepresented in parodic form on stage. This stigmatization of the African American, Nasaw argues, was the glue that cemented an otherwise disparate audience, muting social distinctions among "whites," and creating a common national culture.