Broadway Dance

2021 ◽  
pp. 145-181
Author(s):  
Liza Gennaro
Keyword(s):  
African American ◽  
Modern Dance ◽  
Sexual Revolution ◽  
Close Reading ◽  
Early Exposure ◽  
Commercial Theater ◽  
Late Twentieth ◽  
Katherine Dunham ◽  
The 1960S ◽  
Late Twentieth Century

The move away from modern dance and ballet to jazz dance as the prominent movement lexicon employed on Broadway is explored. I examine Katherine Dunham and Jack Cole’s influence on a generation of choreographers and Bob Fosse’s fusion of the dominant paradigms established by de Mille and Robbins. I give special attention to Fosse’s choreographic influences, including his early exposure to nightclubs and strip joints, comic/eccentric dancer Joe Frisco, Fred Astaire, and Jack Cole. Beginning with his work in The Pajama Game (1954) under the mentorship of Robbins and examining selected works from Damn Yankees (1955) and Sweet Charity (1966), I study Fosse’s choreographic development. My close reading of the musical number “Big Spender” reveals Fosse’s dramaturgical process. I examine the number in relation to the 1960s sexual revolution; representations of the female dancing body in both commercial theater and concert venues; and in relation to de Mille’s “Postcard Girls” from her Oklahoma! dream ballet, “Laurey Makes Up Her Mind.” I also consider Fosse’s post-Sweet Charity objectification of the female body; his late career disregard for the precepts of time and place in relation to character, and his formulation of a distinctly identifiable movement lexicon—the “Fosse Style.” The chapter closes with three more influential director-choreographers: Gower Champion, with his innovative cinematic approach to stage musicals and his standard use of showbiz dance lexicons undisturbed by modernist methods; Michael Bennett, a strict proponent of Robbins methods and the inheritor of the Robbins’ mantle; and Donald McKayle, one of the only African American director-choreographers working in the late twentieth-century Broadway arena.

Trey Ellis's Platitudes: Redefining Black Voices

2009 ◽  
Vol 32 (1) ◽  
pp. 55-76
Author(s):  
Quan Manh Ha
Keyword(s):  
Twentieth Century ◽  
African American ◽  
American Literature ◽  
African American Literature ◽  
Black Experience ◽  
Racial Issues ◽  
Black Voices ◽  
Late Twentieth ◽  
One Year ◽  
Late Twentieth Century

Trey Ellis has emerged as a prominent African American writer of the late-twentieth century, despite the small number of his published works. “The New Black Aesthetic,” an essay that he first published in CaUaloo in 1989, one year after the publication of his first novel, Platitudes, stands as a manifesto that defines and articulates his perspective on the emerging black literary voices and culture of the time, and on “the future of African American artistic expression” in the postmodern era.1 According to Eric Lott, Ellis's novel parodies the literary and cultural conflict between such male experimental writers as lshmael Reed and such female realist writers as Alice Walker.2 Thus, Ellis's primary purpose in writing Platitudes is to redefine how African Americans should be represented in fiction, implying that neither of the dominant approaches can completely articulate late-twentieth-century black experience when practiced in isolation. In its final passages, Platitudes represents a synthesis of the two literary modes or styles, and it embodies quite fully the diversity of black cultural identities at the end of the twentieth century as it extends African American literature beyond racial issues. In this way, the novel exemplifies the literary agenda that Ellis suggests in his theoretical essay.

A Reading of Westcott's Gospel of Creation: An Early Venture into Ecological Theology?

2013 ◽  
Vol 12 (2) ◽  
pp. 185-202
Author(s):  
Duncan Reid
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Natural World ◽  
Close Reading ◽  
Ecological Theology ◽  
Late Twentieth ◽  
Science And Theology ◽  
Doctrine Of Creation ◽  
The Relationship ◽  
Late Twentieth Century

AbstractIn response to the contemporary ecological movement, ecological perspectives have become a significant theme in the theology of creation. This paper asks whether antecedents to this growing significance might predate the concerns of our times and be discernible within the diverse interests of nineteenth-century Anglican thinking. The means used here to examine this possibility is a close reading of B. F. Westcott's ‘Gospel of Creation’. This will be contextualized in two directions: first with reference to the understanding of the natural world in nineteenth-century English popular thought, and secondly with reference to the approach taken to the doctrine of creation by three late twentieth-century Anglican writers, two concerned with the relationship between science and theology in general, and a third concerned more specifically with ecology.

The folk’ish heritage in Nordic democracy: Examples from Denmark and Norway

2019 ◽  
Vol 17 (4) ◽  
pp. 432-447 ◽  
Author(s):  
Jeppe Nevers ◽  
Jesper Lundsby Skov
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
European Integration ◽  
Reference Point ◽  
The People ◽  
Starting Point ◽  
Late Twentieth ◽  
1960S And 1970S ◽  
The 1960S ◽  
Late Twentieth Century

Drawing on examples from Danish and Norwegian history, this article traces the ideological origins of Nordic democracy. It takes as its starting point the observation that constitutional theories of democracy were rather weak in the Nordic countries until the mid-twentieth century; instead, a certain Nordic tradition of popular constitutionalism rooted in a romantic and organic idea of the people was central to the ideological foundations of Nordic democracy. This tradition developed alongside agrarian mobilization in the nineteenth century, and it remained a powerful ideological reference-point through most of the twentieth century, exercising, for instance, an influence on debates about European integration in the 1960s and 1970s. However, this tradition was gradually overlaid by more institutional understandings of democracy from the mid-twentieth century onwards, with the consequence that the direct importance of this folk’ish heritage declined towards the late twentieth century. Nevertheless, clear echoes of this heritage remain evident in some contemporary Nordic varieties of populism, as well as in references to the concept of folkestyre as the pan-Scandinavian synonym for democracy.

scholarly journals Deindustrialization, the Linwood Car Plant and Scotland’s Political Divergence from England in the 1960s and 1970s

2019 ◽  
Vol 30 (3) ◽  
pp. 399-423 ◽  
Author(s):  
Jim Phillips ◽  
Valerie Wright ◽  
Jim Tomlinson
Keyword(s):  
Moral Economy ◽  
Industrial Restructuring ◽  
British History ◽  
Constitutional Change ◽  
Empirical Ground ◽  
General Elections ◽  
Late Twentieth ◽  
1960S And 1970S ◽  
The 1960S ◽  
Late Twentieth Century

Abstract Scotland’s political divergence from England is a key theme in late twentieth century British history. Typically seen in terms of the post-1979 Thatcher effect, this in fact developed over a longer timeframe, rooted in industrial changes revealed by analysis of the Linwood car plant in Renfrewshire. Conservatism and Unionism was an eminent political force in Scotland in the 1940s and 1950s. But in all general elections from 1959 onwards the vote share of Conservative and Unionist candidates was lower in Scotland than in England. From the late 1960s onwards there were also ambitions for constitutional change. This article breaks new conceptual and empirical ground by relating these important markers of political divergence to popular understanding among Scottish workers of deindustrialization. A Thompsonian moral economy framework is deployed. Expectations were elevated by industrial restructuring from the 1950s, with workers exchanging jobs in the staples for a better future in assembly goods. Labour governments earned a reputation in Scotland as better managers of this process than Conservative governments. The 1979 general election showed that Labourism was growing in popularity in Scotland just as its appeal faded in England. At Linwood moral economy expectations were compromised, chiefly by intermittent redundancy and recurrent threat of closure, which was averted in 1975 by Labour government intervention. When the plant was shut in 1981 criticisms of UK political-constitutional structures and Conservativism were intensified.

Strategic Sisterhood

2018 ◽  
Author(s):  
Rebecca Tuuri
Keyword(s):  
Civil Rights ◽  
The United States ◽  
National Council ◽  
History Of ◽  
Late Twentieth ◽  
1960S And 1970S ◽  
The 1960S ◽  
Feminist Movements ◽  
Radical Activism ◽  
Late Twentieth Century

When women were denied a major speaking role at the 1963 March on Washington, Dorothy Height, head of the National Council of Negro Women (NCNW), organized her own women's conference for the very next day. Defying the march's male organizers, Height helped harness the womanpower waiting in the wings. Height’s careful tactics and quiet determination come to the fore in this first history of the NCNW, the largest black women's organization in the United States at the height of the civil rights, Black Power, and feminist movements of the 1960s and 1970s. Offering a sweeping view of the NCNW's behind-the-scenes efforts to fight racism, poverty, and sexism in the late twentieth century, Rebecca Tuuri examines how the group teamed with U.S. presidents, foundations, and grassroots activists alike to implement a number of important domestic development and international aid projects. Drawing on original interviews, extensive organizational records, and other rich sources, Tuuri’s work narrates the achievements of a set of seemingly moderate, elite activists who were able to use their personal, financial, and social connections to push for change as they facilitated grassroots, cooperative, and radical activism.

Postrevolutionary Affect and the Consolidation of Zionism: The Case of Mercedes Sosa

boundary 2 ◽  
2019 ◽  
Vol 46 (4) ◽  
pp. 119-156 ◽  
Author(s):  
Tamara Lea Spira
Keyword(s):  
Twentieth Century ◽  
War On Terror ◽  
Settler Colonialism ◽  
Dirty War ◽  
Popular Imagination ◽  
Military Regimes ◽  
Structures Of Feeling ◽  
Late Twentieth ◽  
The 1960S ◽  
Late Twentieth Century

This essay traces the Zionist conversion of iconic revolutionary folk singer Mercedes Sosa to theorize the shifting forms of racial empire in the movement from the Dirty War to the War on Terror. I read Sosa’s story as emblematic of the thwarted revolutionary dreams of the late twentieth century and the subsequent forms of recolonization—and in this case Zionism as settler colonialism—that came to flourish in their stead. The arc of Sosa’s work spans the transitions of the epoch and their attendant affective economies: from the revolutionary hopes of the 1960s–1970s, to the deep sorrows of the early military regimes, to the infinite deferrals of justice that animated the neoliberal project. In closing, I examine solidarity responses to the 2014 attack on Gaza. Embodying the rejuvenation of joint decolonial struggle, they rupture the Zionist stronghold that has shaped dominant structures of feeling, overwhelmingly laying purchase on the popular imagination.

scholarly journals Missionaries, the Monarchy, and the Emergence of Anglican Pluralism in the 1960s and 1970s

2018 ◽  
Vol 57 (3) ◽  
pp. 543-563 ◽  
Author(s):  
Daniel S. Loss
Keyword(s):  
Religious Communities ◽  
British Society ◽  
Religious Groups ◽  
Political Role ◽  
Late Twentieth ◽  
New Vision ◽  
1960S And 1970S ◽  
The 1960S ◽  
Late Twentieth Century ◽  
The Church

AbstractIn the late twentieth century, a new justification for the Church of England's establishment emerged: the church played an important social and political role in safeguarding the interests of other religious communities, including non-Christian ones. The development of this new vision of communal pluralism was shaped by two groups often seen as marginal in postwar British society: the royal family and missionaries. Elizabeth II and liberal evangelicals associated with the Church Missionary Society contributed to a new conception of religious pluralism centered on the integrity of the major world religions as responses to the divine. There were, therefore, impulses towards inclusion as well as exclusion in post-imperial British society. In its focus on religious communities, however, this communal pluralism risked overstating the homogeneity of religious groups and failing to protect individuals whose religious beliefs and practices differed from those of the mainstream of their religious communities.

Global Varieties of Neoliberalism: Ideas on Free Markets and Strong States in Late Twentieth-Century Chile and Russia

2020 ◽  
Vol 1 (1) ◽  
Author(s):  
Tobias Rupprecht
Keyword(s):  
Economic Reforms ◽  
Popular Sovereignty ◽  
Economic Conditions ◽  
Historical Evidence ◽  
Free Markets ◽  
Market Society ◽  
Local Contexts ◽  
Late Twentieth ◽  
The 1960S ◽  
Late Twentieth Century

Neoliberalism was a global spectrum of ideas on how to create and preserve free markets in an age of popular sovereignty. A notion of a powerful state to create the institutions and mentalities needed for a liberal market society, and—if need be—to fend off potentially antiliberal democratic majorities characterized neoliberal ideas far more than antistate laissez-faire economics or apolitical technocratic visions. The article presents historical evidence from Chile and Russia from the 1960s to the 1990s to make the case that global varieties of neoliberal ideas were created in different local contexts. These ideas were not imposed or imported from without; they emerged from domestic intellectual trajectories and in engagement with local political and economic conditions before their carriers connected to other, both Western and “peripheral,” varieties of neoliberalism. Actual economic reforms undertaken in these countries were not a wholesale implementation of a neoliberal agenda or manifestations of a globally hegemonic “governmentality”; rather, they were the outcome of multiple ideational influences and, more crucially, the result of domestic political power play.

Women against Abortion

2017 ◽  
Author(s):  
Karissa Haugeberg
Keyword(s):  
Twentieth Century ◽  
Religion And Politics ◽  
Partisan Politics ◽  
Lethal Violence ◽  
Grassroots Groups ◽  
Catholic Women ◽  
Late Twentieth ◽  
Political Dimensions ◽  
The 1960S ◽  
Late Twentieth Century

Women from remarkably diverse religious, social, and political backgrounds made up the rank-and-file of the American antiabortion movement. Empowered by--yet in many cases scared of--the changes wrought by feminism, women prolife activists founded grassroots groups, developed now-familiar strategies and tactics, and gave voice to the movement's moral and political dimensions. Drawing on clinic records, oral histories, organizational records, and interviews with prominent figures, Women against Abortion examines American women's fight against abortion. It also elucidates the complicated relationship between gender politics, religion, and politics as notions of equality, secularism, and partisanship were recast in the late twentieth century. Beginning in the 1960s, it looks at Marjory Mecklenburg's attempt to shift the attention of anti-abortion leaders from the rights of fetuses to the needs of pregnant women. Moving forward, it traces the grassroots work of Catholic women, including Juli Loesch and Joan Andrews, and their encounters with the influx of evangelicals into the movement. The book also looks at the activism of Shelley Shannon, a prominent evangelical Protestant pro-life extremist of the 1990s. Women against Abortion explores important questions, including the ways people fused religious conviction with partisan politics, activists' rationalizations for lethal violence, and how women claimed space within an unshakably patriarchal movement.

Staging Public Blackness in Mid-Twentieth-Century Peru: The Repertoires of Pancho Fierro and Cumanana

2020 ◽  
Vol 61 (2) ◽  
pp. 203-230
Author(s):  
Heidi Carolyn Feldman
Keyword(s):  
Twentieth Century ◽  
African American ◽  
Santa Cruz ◽  
Dance Company ◽  
Lasting Impression ◽  
The Caribbean ◽  
Katherine Dunham ◽  
1960S And 1970S ◽  
The 1960S ◽  
A Performance

In 1951, Victoria (1922–2014) and Nicomedes Santa Cruz (1925–92) attended a performance at Lima's Teatro Municipal (Municipal Theatre) by the Katherine Dunham Dance Company. Dunham (1909–2006), an African American choreographer and anthropologist, pioneered a “research-to-performance” method to study African-derived dances in the Caribbean and stage them in stylized choreographies. Elite Lima patrons walked out of the theatre during the danced African fertility rite in Dunham's “Rites de Passage,” but the performance left a lasting impression on the Santa Cruzes. Nicomedes Santa Cruz later described the event as the first positive staged demonstration of blackness in Peru—and Victoria Santa Cruz stated that, when they saw Katherine Dunham's production, they knew they had to do something similar. The Santa Cruzes went on to lead a revival of Afro-Peruvian arts in the 1960s and 1970s.

Sign in / Sign up

Export Citation Format

Share Document