Indian cinema is the only body of world cinema that depicts courtesans as important characters. In early films courtesan characters transmitted Indian classical dance, music and aesthetics to large audiences. They represent the nation's past, tracing their heritage to the fourth-century Kamasutra and to nineteenth-century courtly cultures, but they are also the first group of modern women in Hindi films. They are working professionals living on their own or in matrilineal families. Like male protagonists, they travel widely and develop networks of friends and chosen kin. They have relations with men outside marriage and become single mothers. Courtesan films are heroine-oriented and almost every major female actor has played this role. Challenging received wisdom, Vanita demonstrates that a larger number of courtesans in Bombay cinema are Hindu and indeterminate than are Muslim, and that films depict their culture as hybrid Hindu-Muslim, not Islamicate. Courtesans speak in the ambiguous voice of the modern nation, inviting spectators to seize pleasure here and now but also to search for the meaning of life. Vanita's groundbreaking study of courtesans and courtesan imagery in 235 films brings fresh evidence to show that the courtesan figure shapes the modern Indian erotic, political and religious imagination.

Grassroots social movements played a major role electing left-leaning governments throughout Latin America. Subsequent relations between these states and "the streets" remain troubled. Contextualizing recent developments historically, Dangl untangles the contradictions of state-focused social change, providing lessons for activists everywhere.

Indian cinema is the only body of world cinema that depicts courtesans as important characters. In early films courtesan characters transmitted Indian classical dance, music and aesthetics to large audiences. They represent the nation's past, tracing their heritage to the fourth-century Kamasutra and to nineteenth-century courtly cultures, but they are also the first group of modern women in Hindi films. They are working professionals living on their own or in matrilineal families. Like male protagonists, they travel widely and develop networks of friends and chosen kin. They have relations with men outside marriage and become single mothers. Courtesan films are heroine-oriented and almost every major female actor has played this role. Challenging received wisdom, Vanita demonstrates that a larger number of courtesans in Bombay cinema are Hindu and indeterminate than are Muslim, and that films depict their culture as hybrid Hindu-Muslim, not Islamicate. Courtesans speak in the ambiguous voice of the modern nation, inviting spectators to seize pleasure here and now but also to search for the meaning of life. Vanita's groundbreaking study of courtesans and courtesan imagery in 235 films brings fresh evidence to show that the courtesan figure shapes the modern Indian erotic, political and religious imagination.

This groundbreaking collection combines ethnographic and historic strategies to reveal how dance plays crucial cultural roles in various regions of the world, including Tonga, Java, Bosnia-Herzegovina, New Mexico, India, Korea, Macedonia, and England. The essays find a balance between past and present and examine how dance and bodily practices are core identity and cultural creators. Reaching beyond the typically Eurocentric view of dance, Dancing from Past to Present opens a world of debate over the role dance plays in forming and expressing cultural identities around the world.

"The history of American dance reflects the nation's tangled culture. Dancers from wildly different backgrounds watched, imitated, and stole from one another. Audiences everywhere embraced the result as deeply American. Chronicling dance from the minstrel stage to the music video, Megan Pugh shows how freedom--that nebulous, contested American ideal--emerged as a genre-defining aesthetic. Ballerinas mingled with slumming thrill-seekers, and hoedowns showed up on elite opera-house stages. Steps invented by slaves captivated the British royalty and the Parisian avant-garde. Dances were better boundary crossers than their dancers, however, and the racism and class conflicts that haunt everyday life shadow American dance as well. Center stage in America Dancing is a cast of performers who slide, glide, stomp, and swing their way through history. At the nadir of U.S. race relations, cakewalkers embraced the rhythms of black America. On the heels of the Harlem Renaissance, Bill Robinson tap-danced to stardom. At the height of the Great Depression, Fred Astaire and Ginger Rogers unified highbrow and popular art. In the midst of 1940s patriotism, Agnes de Mille brought jazz and square dance to ballet, then took it all to Broadway. In the decades to come, the choreographer Paul Taylor turned pedestrian movements into modern masterpiecds, and Michael Jackson moonwalked his way to otherworldly stardom. These artists both celebrated and criticized the country, all while inspiring others to get moving. For it is partly by pretending to be other people, Pugh argues, that Americans discover themselves ... America Dancing demonstrates the centrality of dance in American art, life, and identity, taking us to watershed moments when the nation worked out a sense of itself through public movement"--Publisher's description.

Around the globe, dances that originate in village, temple, and court rituals have been adapted and transformed to carry secular meanings and serve new national purposes. In stage performances, dance competitions, and festivals worldwide, dance has become an emblem of ethnicity and an index of national identity. But what are the "backstage" stories of those dances, and what have been the consequences for their communities of origin? In Dance and the Nation, Susan A. Reed brings to light the complexities of aesthetic politics in a multi-faceted exploration and analysis of the Kandyan dance of Sri Lanka. The dance, which is identified with the island's majority Sinhala ethnic group, is heavily supported by the state. Derived from the Kohomba kankariya, an elaborate village ritual performed by men of the hereditary drummer caste, the dance was adopted by the state as a symbol of traditional Sinhala culture in the postindependence period and opened to individuals of all castes. Reed's evocative account traces the history and consequences of this transition from ritual to stage, situating the dance in relation to postcolonial nationalism and ethnic politics and emphasizing the voices and perspectives of the hereditary dancers and women performers. Kandyan dance is characterized by an elegant and energetic style and lively displays of agility. The companion DVD includes unparalleled footage of this vibrant dance in ritual, stage, and training contexts, and features the most esteemed performers of the Kandyan region.

The history of the Siletz is in many ways the history of all Indian tribes in America: a story of heartache, perseverance, survival, and revival. It began in a resource-rich homeland thousands of years ago and today finds a vibrant, modern community with a deeply held commitment to tradition. The Confederated Tribes of Siletz Indians�twenty-seven tribes speaking at least ten languages�were brought together on the Oregon Coast through treaties with the federal government in 1853�55. For decades after, the Siletz people lost many traditional customs, saw their languages almost wiped out, and experienced poverty, killing diseases, and humiliation. Again and again, the federal government took great chunks of the magnificent, timber-rich tribal homeland, a reservation of 1.1 million acres reaching a full 100 miles north to south on the Oregon Coast. By 1956, the tribe had been �terminated� under the Western Oregon Indian Termination Act, selling off the remaining land, cutting off federal health and education benefits, and denying tribal status. Poverty worsened, and the sense of cultural loss deepened. The Siletz people refused to give in. In 1977, after years of work and appeals to Congress, they became the second tribe in the nation to have its federal status, its treaty rights, and its sovereignty restored. Hand-in-glove with this federal recognition of the tribe has come a recovery of some land--several hundred acres near Siletz and 9,000 acres of forest--and a profound cultural revival. This remarkable account, written by one of the nation�s most respected experts in tribal law and history, is rich in Indian voices and grounded in extensive research that includes oral tradition and personal interviews. It is a book that not only provides a deep and beautifully written account of the history of the Siletz, but reaches beyond region and tribe to tell a story that will inform the way all of us think about the past. Watch the book trailer: https://www.youtube.com/watch?v=NEtAIGxp6pc