Dances Of The Tewa Pueblo Indians

Great changes have swept the world of the Tewa Indian peoples of New Mexico since 1985, when this volume first appeared, including changes in relationships between Indian communities and the anthropologists who wish to study them. Returning to her classic work, anthropologist Jill D. Sweet revisits the ideas and the people who first inspired her love of the Tewa Pueblo dances. The Tewa have become increasingly sophisticated in managing tourism, including the new casinos, to ensure that it contributes to the persistence and even the revitalization of ancient ritual practices. This expanded edition reflects these changes by featuring the voices of Tewa dancers, composers, and others to explain the significance of dance to their understanding of Tewa identity and community. The author frames their words with her own poignant reflections on more than twenty years of study and friendship with these creative and enduring people.

This well-researched book provides details of the varied steps Native American groups have used to express ideas — from skips, jumps, and hop steps, to an Indian form of the pas de bourrée.

A young Tewa Indian boy and his grandfather prepare to take part in their tribe's feast which will include the special Tewa dance.

Teaching Dance Studies is a practical guide, written by college professors and dancers/choreographers active in the field, introducing key issues in dance pedagogy. Many young people graduating from universities with degrees – either PhDs or MFAs – desire to teach dance, either in college settings or at local dance schools. This collection covers all areas of dance education, including improvisation/choreography; movement analysis; anthropology; theory; music for dance; dance on film; kinesiology/injury prevention; notation; history; archiving; and criticism. Among the contributors included in the volume are: Bill Evans, writing on movement analysis; Susan Foster on dance theory; Ilene Fox on notation; Linda Tomko addresses new approaches to teaching the history of all types of dance; and Elizabeth Aldrich writing on archiving.

Few architectural styles evoke so strong a sense of place as Pueblo architecture. This book brings together experts from architecture and art, archaeology and anthropology, philosophy and history, considering Pueblo style not simply architecturally, but within its cultural, religious, economic, and climate contexts as well. The product of successive layers of Pueblo Indian, Spanish, and Anglo influences, contemporary Pueblo style is above all seen as a harmonious response to the magnificent landscape from which it emerged. Pueblo Style and Regional Architecture, first published in 1990, is a unique and thorough study of this enduring regional style, a sourcebook that will inform and inspire architects and designers, as well as fascinate those interested in the anthropology, culture, art, and history of the American Southwest.

If we have established that our approach to the phenomena that are other to us is always a matter of semiosis, and that even in an attempt to naturalize phenomenology, like the one made by Maurice Merleau-Ponty, who points to the corporeity of consciousness as much as an intentionality of the body, it appears that our most negligible movements present our cultural being or habituality (cf. Iris Young, Throwing Like a Girl, 1990, 2005). However, many thinkers have claimed (for example, the novelist D. H. Lawrence or philosopher Luce Iragary) that we know by touch and intuition. The papers collected in this book examine our approach to these issues in an essentially post-theory world, particularly enquiring if twentieth century theory has left us clear directions of where we are supposed to be looking for new ways of understanding and representing the phenomenological. The way the Other exists in the consciousness that, as Hegel said, always pursues its death, becomes especially interesting in the context of the development of Anglo-American studies in the post-postmodern world which sees the West as a changeable cultural (and geographical) concept that incorporates a multiplicity of others. Yet, at the same time, a number of contemporary Anglo-American writers insists on the prolonged effects of colonialism in the modern world, in which outbursts of violence and hatred aimed at the Other prove that the modern world still cannot approach the Other without bigotry.

Representing dancers, scholars, admirers, and critics, I See America Dancing is a diverse collection of primary documents and articles about the place and shape of dance in the United States from colonial times to the present. This volume offers a lively counterpoint between observers of the dance and dancers' views of what they do when they dance. Dance traditions represented include the Native American pow-wow; tribal music and dance activities on Sunday afternoons in New Orlean's Congo Square; the colonial Playford Balls and their modern offspring, country line dancing; and the Buddhist-inspired Japanese Bon dances in Hawaii. Anti-dance perspectives include government injunctions against Native American dancing and essays from a range of speakers who have declared the waltz, the twist, or the senior prom to be a careless quick-step away from hell or the brothel. I See America Dancing examines the styles that have marked theatrical dance in America, from French ballet to minstrel shows, and presents the views of influential dancers, choreographers, and the pioneers of early modern dance in America. Specific pieces examined include George Ballanchine's ballet Stars and Stripes, Yvonne Rainer's protest piece "Flag Dance, 1970," and Sonjé Mayo's "Naked in America." Covering historical social attitudes toward the dance as well as the performers and their works, I See America Dancing is a comprehensive, scholarly sourcebook that captures the energy and passion of this vital artform.