2010
DOI: 10.1080/14647893.2010.527324
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From inclusion to integration: intercultural dialogue and contemporary university dance education

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Cited by 10 publications
(5 citation statements)
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“…Other writers embrace even more of a new-found global multiculturalism and seek to integrate different cultures into a new form of creative dance expression (Robinson & Domenici, 2010;Acharya, 2013;Adewole, 2016). Svendler Nielsen & Burridge (2015, p. x) describe how they see dance as a force in "shaping identity, affirming culture and exploring heritage".…”
Section: Socio-culturally Informed Creativitymentioning
confidence: 99%
“…Other writers embrace even more of a new-found global multiculturalism and seek to integrate different cultures into a new form of creative dance expression (Robinson & Domenici, 2010;Acharya, 2013;Adewole, 2016). Svendler Nielsen & Burridge (2015, p. x) describe how they see dance as a force in "shaping identity, affirming culture and exploring heritage".…”
Section: Socio-culturally Informed Creativitymentioning
confidence: 99%
“…I think it could be useful in providing insights into how the ANZC was being interpreted and implemented by the teachers in their work, but there are also aspects of the inquiry that may resonate with researchers in other countries where dance is an integral part of education. Internationally, such research and concerns have been building momentum (Dils, 2007;Foster, 2009;Hanna, 2002;Hanstein, 1990;Lansdale, 2008;Musil, 2010;Pugh McCutchen, 2006;Risner, 2010;Robinson & Domenici, 2010;Schwartz, 1991;Stinson, 2005).…”
Section: Dance Research Aotearoa 1 2013mentioning
confidence: 99%
“…A origem da criminalização da vadiagem no país é, no entanto, muito anterior, aparecendo por exemplo no Código Penal de 1890, no qual vadio incluía a exibição pública de "exercícios de agilidade e destreza corporal conhecidos pela denominação de capoeiragem" (Presidência da República, 1890, s.p. xiv Ao analisar a maneira como as danças afro-brasileiras foram absorvidas pela academia, compreendemos que a sua presença muitas vezes depende do quanto as lógicas eurocêntricas conseguiram absorvê-las (Desmond, 1997;Robinson & Domenici, 2010). Por exemplo, a dança afro de Mercedes Baptista, ao mesmo tempo em que se aproximava dos saberes de comunidades negras, trazendo as referências dos movimentos dos orixás e dos rituais de candomblé, ela configurou-se dentro do pensamento da dança moderna norte-americana, estruturando-se em exercícios de barra, centro e diagonal, sendo por isso considerada "a primeira manifestação modernista de dança a partir da cultura brasileira" (Monteiro, 2003).…”
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