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Chapter 4 explores the concept of practising peace though a deep investigation of one set of activities involving the use of mirroring movements. Cultivating empathy has been identified as one crucial element of building peace. As researchers have established, empathy is essential to the restructuring of relationships after violence. Mirroring is a well-established dance activity that is used in many settings and contexts, including theatre, dance therapy, dance education and community dance, and simple variations are included in some mainstream peacebuilding resources as icebreakers. As seen in the three case studies across cultures, peace must be practised, and the process of mirroring provides opportunities for this by inviting interpersonal exchange and the building of kinaesthetic, or felt, empathy, which provides avenues through which to see, understand and feel others across difference. In addition to the potential of empathy within peacebuilding, this chapter discusses the politics of empathy and its challenges in arts-based peacebuilding.
Chapter 3 considers the creation and sharing of ‘hub dances’ – group dance exchange activities – across and between programme sites, to investigate what dance can tell us about local and/or global approaches to peacebuilding, including how the two are defined, interact or may co-constitute one another. It also examines the political ramifications of this co-creation and/or interchange. The hub dances aim to serve as a vehicle for cross-cultural moments of exchange and to provide opportunities for (re)creating identity in multiple ways that can support peacebuilding. At the same time, the use of hub dances also prompts further examination of the different cultural contexts in which conflict occurs and the tensions between the homogenisation of dance ideas paired with individual or group freedoms, and the possibilities of instilling stereotypes or being valued for difference. Likewise, the chapter considers the ways in which the creation, practice, and exchange of hub dances enacts meaning around the identities of self, others and the community, and how this relates to the creation of broader social change for peacebuilding across difference.
To date, practitioner self-care is underexplored in Peace and Conflict Studies, even though peacebuilders themselves could benefit immensely from further investigation in this area, which could in turn strengthen the depth and quality of their work as facilitators for peace. Indeed, the research for this book has suggested that participants had an opportunity to experience themselves in ways that enabled them to express a deeper sense of self-understanding, embodiment and strength to go on with their work. Chapter 5 considers how, in the midst of difficult work in conflict-ridden circumstances, peacebuilders have embraced the opportunities that dance provides to relieve stress and re-engage with their bodies. At the same time, acknowledging that diverse bodies may be placed differently in settings of conflict, the chapter also interrogates the prospects and challenges posed by gender and age norms in particular sites of peacebuilding. It also suggests that dance has broader implications in peacebuilding because it can help enable a more reflective stance for considering conflict. In this sense, it has to potential offer new and creative directions for pursuing peace.
This chapter introduces the book’s main purpose: exploring the relationship between dance and peacebuilding in pluralist societies. It highlights instructive insights dance can provide when reflecting on existing theories and debates around peace and conflict. The research deepens the understanding of the roles the arts, and dance in particular, play in peacebuilding. Building on existing work in International Relations, Peace and Conflict Studies, and Dance, as well as complementary areas of study such as anthropology, neuroscience and law, this chapter sets out how the book considers the work of a non-governmental organisation and its participants deploying dance for youth peacebuilding through case studies across three contexts – Colombia, the Philippines and the United States. These case studies include multiple delivery sites of the dance programme in different contexts of violence or conflict and varied approaches to peace. The introduction previews how investigating the application of a dance-based peacebuilding programme across these three case studies allows us to consider nuance and context, as well as commonalities across the locales.
Germaine Tailleferre (1892–1983) is now remembered largely because she was a member of Les Six, a group of French composers active in the late 1910s and early 1920s. Tailleferre encountered many obstacles, most notably a difficult personal life including two brief marriages to men who were unsupportive of her musical career; it is also true that critics tended to focus on her gender rather than her musical style. This Element tells the fascinating story of Tailleferre's life and long career and, most significantly, explores the development of her musical style and her role in the development of neoclassicism in France. In recent years, international performers have rediscovered her appealing, lively music and have at last started to bring Tailleferre to wider audiences. This Element will contribute to the rediscovery of Tailleferre and will reveal her to be a significant force in twentieth-century French music.
'What does it mean to follow a ghost?' Posing this question in Specters of Marx (1993), Jacques Derrida introduces the philosophical concept of 'hauntology' and the 'medium of the media' through the Shakespearian trope that time is 'out of joint'. Replete with ghostly crackles, hiss, pops and static, analogue media occupied a pivotal role in experimental music and praxis in the twentieth century, particularly during the 1960s, when composers such as John Cage and Luigi Nono systematically exploited the affordances of records and tape in composition and performance. Exploring hauntology's ghostly interplay with music and technology, this Element considers lost futures, past usage and future implications for hauntological music from the late 1930s to the twenty-first century.
This article addresses the question of experiential dimensions of space in sound, in electroacoustic music and sound arts practices in particular. We suggest that these practices are limited by the generalised way that spatial audio techniques are communicated, and we attempt to develop a tentative method that would enable discussion and sharing of spatial aspects in sonic environments. These modes of articulation would permit a translation of the experience of space in sound into other modalities. Reporting from a series of workshops, we outline a three-phase method that moves through the stages of listening, describing, recreating and imagining the sonic spaces. In the final stage, a speculative design approach shows that shared sonic spatial experiences are essentially relational. Topics relating to expectations, biases and language – such as memory and imagination – and the methods of mapping and speculative design are addressed in the discussion. Through the explorations presented in this article it becomes evident that different artistic musical practices still show the same need to develop articulations that enable the integration and communication of spatial relationships. The divide between the development of new technologies for spatial audio and the conceptual frameworks for understanding and communicating spatial sonic knowledge can be bridged, and eventually the development of spatial audio should be fuelled by the dynamics between these two poles.
Over a quarter of a century ago, as an insecure doctoral candidate at a US university, I was faced with the overwhelming task of presenting my research progress as a stipendium fellow at the Paul Sacher Foundation in Basel, Switzerland, in front of not only the Foundation’s supportive staff but also musicologists affiliated with the Foundation as members of the Board of Trustees. After I finished my less-than-satisfactory presentation on the German composer Wolfgang Rihm, whose music resists tightly knit modernist compositional language, one very prominent musicologist from a Berlin university made a comment that still resonates with me today, especially when I advise non-Japanese students on topics related to Japan’s musical culture: he said that I, as a Japanese person studying at a US university, was ‘brave’ for tackling ‘one of the most “German” composers of our time’. He also muttered that I would need to read Adorno (which I had done but did not incorporate into my presentation), since Adorno’s texts are key to understanding the ‘Germanness’ of Rihm’s music. Perhaps it was his way of kindly reminding me that I would have no chance of acquiring a career as a German music specialist. However, I was still taken aback, especially since my nationality had never been a factor in evaluating my research output in the US.
Cinco do Oriente is Timor-Leste’s most famous band. It was active for a relatively short period (1972 to 1975) and mainly performed songs made famous by Western groups. Yet Cinco do Oriente is praised today as a pioneer of the local music scene. The band was definitely popular, but it was not the only one performing at the time, and it was not the first. It is argued here that Cinco do Oriente has become a legend, not because of its music, but as a symbol of the resistance movement against Indonesia. This is because three of its members are believed to have been killed by the Indonesian military due to alleged revolutionary activities. This is discussed referencing various popular culture theorists. The article also examines the development of other bands of the era, Portuguese and Indonesian cultural missions in Timor, the Indonesian invasion and occupation, and other matters.
This paper seeks to understand the different conceptual representations of R. Murray Schafer’s ideas in scholarly literature and their relevance within framework of transversal competences as a perspective of education in the 21st century. A systematic review of the literature was carried out using the PRISMA guidelines as a reference. Five multidisciplinary databases were searched between 2000 and 2024 in English, Spanish and Portuguese. The 29 scientific papers included in the review present perspectives from four continents, diverse areas of knowledge and different educational focuses and levels. The results show the relevance of three concepts: listening as a disposition, creative music education as a procedure and soundscape as an interdisciplinary resource. These concepts are approached from the artistic-musical and transdisciplinary fields, and represented from different perspectives: inclusive, aesthetic, social and economic. It is concluded that M. Schafer’s ideas are characterised by their topicality due to the transversal approach they promote, where creativity, social and environmental commitment, and the participation of all in musical learning are coherent with the challenges of musical education and training to which we aspire.