The Nature of Dance. An Anthropological PerspectiveRoderyk Lange. London: Macdonald and Evans, 1975. 142 pp., hardback, £4.00.

Dance on the Brain: Enhancing Intra- and Inter-Brain Synchrony

“…Previous definitions of dance have focused on anthropological and sociological perspectives (Hanna et al, 1979 ; Reed, 1998 ; Kaeppler, 2000 ). For example, dance anthropologist, Joann Kealiinohomoku, defines dance as “a transient mode of expression performed in a given form and style by the human body moving in space.” She goes on to note that “dance occurs through purposefully selected and controlled rhythmic movements; the resulting phenomenon is recognized as dance both by the performer and the observing members of a given group” (Williams, 1976 ). Previous scientific work has proposed several neural and biobehavioral functions of dance including: (1) attention focus/flow; (2) basic emotional experiences; (3) imagery; (4) communication; (5) self-intimation; and (6) social cohesion (Christensen et al, 2017 ).…”

Post-Salvagism: Choreography and Its Discontents in the Occupied Palestinian Territories

“…The use of categorical terms such as "art" within cultural research can foster conflicting meanings and inhibit more concise discourse (Blacking 1973;Booth and Kuhn 1990;Nahachewsky 1995;Crowther 2004). Moreover, positioning dance as an art form within any given cultural group is a contentious endeavor as various functions, values, and meanings can be attributed to the physical activities generically referred to in English as a "dance" or "dancing" (Kealiinohomoku 1970;Hanna 1979;Hart 1991;Williams 1991;Kaeppler 1993Kaeppler ,2000Fraleigh 1999;Dils and Cooper Albright 2001). Amongst the indigenous population of Palestine, there are several Arabic terms utilized to describe patterned movement activities, including dabkeh, raqsa, and nuwah.…”

“…This progression generally traces a path from animal displays to animalistic rites to folk dances, finally ascending to theatrical ballet and contemporary Western dance techniques (for example, Grove 1895;Harrison 1913;Sachs 1937;Rust 1969;Lange 1976;Lonsdale 1981). This approach has been extensively criticized for its ethnocentricity (see, for example, Kealiinohomoku 1970;Youngerman 1974;Williams 1976Williams ,1995Kaeppler 1978;Farnell 1995;Grau 1998;Buckland 1999), although this criticism has often fused the narrow concept of unilinear progression (the ethnocentric belief in one superior/inevitable evolutionary pathway) with the larger concept of evolution. In dismissing the former these critics have generally disregarded the latter.…”

“…Transcultural fusion is particularly, although not exclusively, predominant in communities confronting deculturation. While illustrating the possibility of multicultural harmony, such transcultural fusion can in practice be undertaken within vastly differing contexts, from aggressive cultural hegemony or cultural appropriation to equitable cross-cultural exchange (Marranca and Dasgupta 1991;Taylor 1991;Grau 1992;Bharucha 1993;Garcia Canclini 1995;Chakravorty 2000;Williams 2000;Desmond 2001;Liep 2001;Pavis 1996). Fusion does not necessarily refer to an autonomous difrusion-plus-localized-modification process, in which local agents feel empowered to adjust imported cultural items to suit local needs.…”