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Classical ballet was perhaps the most visible symbol of aristocratic culture and its isolation from the rest of Russian society under the tsars. In the wake of the October Revolution, ballet, like all of the arts, fell under the auspices of the Soviet authorities. In light of these events, many feared that the imperial ballet troupes would be disbanded. Instead, the Soviets attempted to mold the former imperial ballet to suit their revolutionary cultural agenda and employ it to reeducate the masses. As Christina Ezrahi's groundbreaking study reveals, they were far from successful in this ambitious effort to gain complete control over art.Swans of the Kremlinoffers a fascinating glimpse at the collision of art and politics during the volatile first fifty years of the Soviet period. Ezrahi shows how the producers and performers of Russia's two major troupes, the Mariinsky (later Kirov) and the Bolshoi, quietly but effectively resisted Soviet cultural hegemony during this period. Despite all controls put on them, they managed to maintain the classical forms and traditions of their rich artistic past and to further develop their art form. These aesthetic and professional standards proved to be the power behind the ballet's worldwide appeal. The troupes soon became the showpiece of Soviet cultural achievement, as they captivated Western audiences during the Cold War period.Based on her extensive research into official archives, and personal interviews with many of the artists and staff, Ezrahi presents the first-ever account of the inner workings of these famed ballet troupes during the Soviet era. She follows their struggles in the postrevolutionary period, their peak during the golden age of the 1950s and 1960s, and concludes with their monumental productions staged to celebrate the fiftieth anniversary of the revolution in 1968.

Renaissance dance treatises claim that the dance is a language but do not explain how or what dancing communicates. Since the body is the instrument of this hypothetical language, The Dancing Body in Renaissance Choreography problematizes the absence of the dancing body in treatises in order to reconstruct it through a series of intertextual readings triggered by Thoinot Arbeau’s definition of dance as a mute rhetoric in Orchésographie . This book shows that the oratorical model for Arbeau’s definition of the dance is epideictic and that although one cannot equate dance and oratorical action, the ends of oratorical action are those of dance: persuasion through charm and emotion.

Everyone has heard of George Balanchine, but few outside Russia know of Leonid Yakobson, Balanchine’s contemporary and arguably his equal, who remained in Lenin’s Russia and survived censorship during the darkest days of Stalin. Like Shostakovich, Yakobson suffered for his art and yet managed to create a singular body of revolutionary work that spoke to the Soviet condition. His ballets were considered so explosive that their impact was described as “like a bomb going off.” Challenged rather than intimidated by the restrictions imposed by Soviet censors on his ballets, Yakobson offered dancers and audiences an experience quite different from the prevailing Soviet aesthetic. He was unwilling to bow completely to the state’s limitations on his artistic opportunities, so despite his fraught relations with his political overseers, his ballets retained early-twentieth-century movement innovations such as turned-in and parallel-foot positions, oddly angled lifts, and eroticized content, all of which were anathema to prevailing Soviet ballet orthodoxy. For Yakobson, ballet was a form of political discourse, and he was particularly alive to the suppressed identity of Soviet Jews and officially sanctioned anti-Semitism. He used dance to celebrate reinvention and self-authorship—the freedom of the individual voice as subject and medium. His ballets challenged the role of the dancing body during some of the most repressive decades of totalitarian rule. Yakobson’s work unfolded in a totalitarian state, and there was little official effort to preserve his choreographic archive or export knowledge of him to the West—gaps that dance historian Janice Ross seeks to redress in this book. Based on untapped archival collections of photographs, films, and writings about Yakobson’s work in Moscow and St. Petersburg for the Bolshoi and Kirov ballets, as well as interviews with former dancers, family, and audience members, this illuminating and beautifully written study brings to life a hidden history of artistic resistance in the Soviet Union through the story of a brave artist who struggled his entire life against political repression yet continued to offer a vista of hope.

This study of African-based dance in Mexico explores the influence of African people and their cultural productions on Mexican society, showing how dance can embody social histories and relationships.

In examining ideokinesis and its application to the teaching and practice of dancing, Drid Williams introduces readers to the work of Dr. Lulu Sweigard (1895-1974), a pioneer of ideokinetic principles. Drawing on her experiences during private instructional sessions with Sweigard over a two-year span, Williams discusses methods using imagery for improving body posture and alignment for ease of movement. Central to Williams's own teaching methods is the application of Sweigard's principles and general anatomical instruction, including how she used visual imagery to help prevent bodily injuries and increasing body awareness relative to movement. Williams also emphasizes the differences between kinesthetic (internal) and mirror (external) imagery and shares reactions from professional dancers who were taught using ideokinesis. Williams's account of teaching and practicing ideokinesis is supplemented with essays by Sweigard, William James, and Jean-Georges Noverre on dancing, posture, and habits. Teaching Dancing with Ideokinetic Principles offers an important historical perspective and valuable insights from years of teaching experience into how ideokinesis can shape a larger philosophy of the dance.

The Body of the People is the first comprehensive study of dance and choreography in East Germany. More than twenty years after the fall of the Berlin Wall, Jens Richard Giersdorf investigates a national dance history in the German Democratic Republic, from its founding as a Communist state that supplanted the Soviet zone of occupation in 1949 through the aftermath of its collapse forty years later, examining complex themes of nationhood, ideology, resistance, and diaspora through an innovative mix of archival research, critical theory, personal narrative, and performance analysis. Giersdorf looks closely at uniquely East German dance forms—including mass exercise events, national folk dances, Marxist-Leninist visions staged by the dance ensemble of the armed forces, the vast amateur dance culture, East Germany’s version of Tanztheater, and socialist alternatives to rock ‘n’ roll—to demonstrate how dance was used both as a form of corporeal utopia and of embodied socialist propaganda and indoctrination. The Body of the People also explores the artists working in the shadow of official culture who used dance and movement to critique and resist state power, notably Charlotte von Mahlsdorf, Arila Siegert, and Fine Kwiatkowski. Giersdorf considers a myriad of embodied responses to the Communist state even after reunification, analyzing the embodiment of the fall of the Berlin Wall in the works of Jo Fabian and Sasha Waltz, and the diasporic traces of East German culture abroad, exemplified by the Chilean choreographer Patricio Bunster.

George Balanchine is today one of the most celebrated figures in twentieth-century ballet and is closely identified with the two institutions he helped found in collaboration with Lincoln Kirstein: the School of American Ballet and the New York City Ballet. During the early years of their efforts in the 1930s, Balanchine and Kirstein’s enterprise underwent numerous changes and transformations. The complexity of their endeavors has been misrepresented in many existing accounts of their lives and careers, in part because their activities have not been assessed as a whole. This book chronicles Balanchine’s and Kirstein’s work between 1933 and 1940 in the spheres of ballet, opera, Broadway musicals, and Hollywood cinema. This new account shows the ways in which their collective and individual efforts influenced and affected one another and ultimately shaped the character of the institutions they would eventually found. The work of the short-lived organizations the American Ballet (1935–38) and Ballet Caravan (1936–40) brought together dozens of dancers and collaborators, and the activity of these companies was closely related to work of the School of American Ballet as well as Balanchine’s projects in Broadway musical theater and film.

The Nutcrackeris the most popular ballet in the world, adopted and adapted by hundreds of communities across the United States and Canada every Christmas season. In this entertainingly informative book, Jennifer Fisher offers new insights into theNutcrackerphenomenon, examining it as a dance scholar and critic, a former participant, an observer of popular culture, and an interviewer of those who dance, present, and watch the beloved ballet.Fisher tracesThe Nutcracker'shistory from its St. Petersburg premiere in 1892 through its emigration to North America in the mid-twentieth century to the many productions of recent years. She notes that after it was choreographed by another Russian immigrant to the New World, George Balanchine, the ballet began to thrive and variegate: Hawaiians added hula, Canadians added hockey, Mark Morris set it in the swinging sixties, and Donald Byrd placed it in Harlem. The dance world underestimatesThe Nutcrackerat its peril, Fisher suggests, because the ballet is one of its most powerfully resonant traditions. After starting life as a Russian ballet based on a German tale about a little girl's imagination,The Nutcrackerhas become a way for Americans to tell a story about their communal values and themselves.

Come home Charley Patton is a moving and an imaginative memoir documenting the Civil Rights Era and contemporary southern culture. Intricately layered and deeply arresting, Ralph Lemon's research on the African American experience intertwines personal anecdotes and family remembrances with diaristic accounts of the making of a dance, as Lemon journeys the mythic roads of migration—visiting the sites of lynchings, following the paths of Civil Rights marches, and meeting the descendants of early blues musicians. Come home Charley Patton is a rich, transcendent text, and a historically-charged meditation on memory in America. It is a formidable finale for the Geography trilogy (including Geography and Tree), three books connected thematically by racial identity and the related dance projects choreographed by Lemon. Generously illustrated with family photos, original art, and photos of the performance, the book will take its place in the canon of great African American writing.