The Crystallization of Cultural Forms

2021 ◽  
pp. 218-231
Author(s):  
Arnold Gehlen
Keyword(s):  
Author(s):  
Michael Germana

Chapter 5 treats Ellison’s music criticism as an expression of his commitment to durational time and a critique of cultural forms like bebop that, in Ellison’s estimation, lend form to a discontinuous present. Rather than suggest, as many critics have, that Ellison was simply nostalgic for danceable swing music or hostile toward emerging musical forms, this chapter shows that Ellison’s primary criticism of bebop is that it formalizes a discontinuous sense of time and thereby affirms an historical view of the past structured by an analogous, sequentially static sense of time. Ellison’s problem with bebop, in other words, is neither musicological nor sociological, but temporal. Folk jazz and the blues, by contrast, affirm a durational view of time in the form of a “pocket” or groove entirely unlike the spatialized groove of history described in Invisible Man. In short, Ellison finds in musical grooves antidotes to the groove of history.


Author(s):  
Usha Iyer

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, 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.


Author(s):  
Andrew van der Vlies

This chapter considers the representation of impasse in three novels by Ingrid Winterbach, widely fêted in South Africa as one of its leading Afrikaans-language writers: Die boek van toeval en toeverlaat (2006; The Book of Happenstance, 2008); Die benederyk (2010; The Road of Excess, 2014); Die aanspraak van lewende wesens (2012; It Might Get Loud, 2015). It discusses the forms of precarious life at issue in these texts, and tests the usefulness of work by Lauren Berlant (on the ‘cruel optimism’ of neoliberal social life; on the cultural forms—including the ‘situation tragedy’—that reflect it) and David Scott (on the tragic nature of post-utopian postcolonial politics) for reading it. This chapter introduces a key concern of the book, the intertextuality through which its writers participate in local and global conversations (here involving J.M. Coetzee and Don DeLillo).


Author(s):  
Karl Spracklen

People listen to music in their leisure time, in leisure spaces, as a supposedly free act of agency. Yet social and cultural theorists show that leisure choices and spaces are constrained by hegemonic power, and that cultural forms such as music are products of commodification. This chapter explores these key claims for the use of music and the consumption of music in leisure spaces. It uses the work of Baudrillard on simulacra to explore the potential meaning and purpose of music in the lives of makers, listeners and fans—as a key device in constructing alternative hyperrealities to the capitalized reality of late modernity.


2021 ◽  
pp. 105268462199276
Author(s):  
DeMarcus A. Jenkins

This article builds from scholarship on anti-Blackness in education and spatial imaginaries in geography to theorize an anti-Black spatial imaginary as the prevailing spatial logic that has shaped the configuration and character of American social intuitions, including K-12 schools. As a spatial imaginary, anti-Blackness is circulated through discourses, images, and texts that tell a story of Blackness as a problem, non-human, and placeless. Anchored by the assumption that Black populations are spatially illegitimate, the anti-Black spatial imaginary marks Black bodies as undesirable and therefore extractable from spaces and places that have been envisioned for their exclusion. I consider schools as sites spatialized terror where the exhibitions of terror consist of forcing students to observe other Black bodies being forcibly removed from the classroom and school community; constant rejection of Black language, traditions, music preferences, and other cultural forms of expression; the obliteration of Black names and identities. I offer ways that school leaders can unsettle the anti-Black spatial imaginary to transform schools as sites of holistic healing and possibilities.


2021 ◽  
pp. 120633122098324
Author(s):  
Man Guo ◽  
Carsten Herrmann-Pillath

Recently, the concept of “cultural governance” has gained analytical traction in research on Chinese urban development. This is mostly diagnosed as a top-down process of defining and imposing cultural forms in government-led projects, such as in tourism. We argue that the case of Shenzhen manifests important differences, and is highly significant, considering the national and international status of this mega-city. Based on detailed field studies, supplemented with information about other cases, we show that in Shenzhen local cultural forms show resilience and increasing public presence, while also being shaped by inclusive cultural policies that are informed by the national drive towards reinstating traditional Chinese values as part and parcel of national identity. One manifestation is the enactment of the traditional ritual space of the village in urban architecture, such as the duality of ancestral hall and village temple, often at so-called “cultural squares,” and the expression of territorial ambitions of lineages in competitive projects of redevelopment. We suggest enhancing the concept of cultural governance by the concept of governmentality to grasp these phenomena analytically.


2017 ◽  
Vol 21 (1) ◽  
pp. 73-88
Author(s):  
Andrea Staiti

In this paper I discuss the significance of Simmel’s conception of death as presented in his capstone workLebensanschauung(1918). I argue for Simmel death is the form of all cultural forms and that it has a transcendental, form-giving function for life in its concrete unfolding. I conclude with a brief examination of the thought of immortality and some suggestions about how Simmel’s conception of death has a bearing on current issues such as the increment of life-expectancy in developed countries.


2014 ◽  
Vol 53 (3) ◽  
pp. 705-733 ◽  
Author(s):  
Radhika Natarajan

AbstractThe Commonwealth Arts Festival of 1965 was an important moment of postimperial reengagement. Over three weeks, Britain hosted visual artists, musicians, dancers, poets, and writers representing national cultures, who together presented a diverse Commonwealth assembled in terms of egalitarian multiculturalism. This article examines the investments of individual nations in participating in this festival to argue for the transnational production of multiculturalism at the end of empire. As a postimperial phenomenon, Commonwealth multiculturalism depended on the legibility of distinct national cultures assembled through an equitable framework. Governments sponsored representative cultural forms in response to domestic political circumstances and international economic needs, and against the imperial aesthetic hierarchies of the past. Examining the diverse interests assembled through the festival is essential to understanding the legacies of imperial power for more seemingly democratic frameworks of difference.


Sign in / Sign up

Export Citation Format

Share Document