Club Movement Research Articles

Historical and Cultural Aspects of the Club Movement in Novosibirsk Akademgorodok in 1960s – 1980s

The article discusses the significance of leveraging historical experiences to address contemporary societal challenges, particularly the technological impact on science cities, the holistic development of human capital, and the cultivation of humanitarian resources for Russian scientific advancement. The primary objective of this work is to study in dynamics the historical and cultural aspects of the club movement, offering a comprehensive portrayal of the scientific community's life in Novosibirsk Akademgorodok during the 1960s to 1980s. Employing the problem-chronological method, an interdisciplinary approach, and the discourse of a new scientific trend of anthropology of scientific life, this study has yielded results that contribute to a broader understanding of the aforementioned subject matter. The initial stage of the club movement in 1960s was characterized by pronounced processes of sociocultural adaptation (fulfillment of the social order for communication) and political engagement aligning with scientific pursuits. In 1970s and 1980s, the club movement underwent institutionalization, integrating itself into the socio-cultural space of Akademgorodok. About 40 clubs were established, including the clubs “Under Integral”, “Babylon”, ISC Club, “Sigma”, “Sage”, “Vertical”, “Grazia”, “Aesthetics of Clothes”, as well as thematic clubs of interest. Evidencing a democratic character, the club movement in Akademgorodok served to uphold the image of Soviet science and culture. Although the Soviet state regulated the forms of political participation, the club movement was generally supported by cultural policy actors. The mobilization trend encapsulated by “Science – Culture – Art” can be interpreted as a historical and cultural blueprint of the club movement of Novosibirsk Akademgorodok, strengthening the scientific and organizational principles of the establishment of the Siberian Branch of the USSR Academy of Sciences “Science – Personnel – Production” in 1960–1980.

Black roses: The womanist partnership of Frances Reynolds Keyser and Mary McLeod Bethune

Through recovered biographies and unpublished archival papers, I examine the connection of two Black clubwomen, Frances Reynolds Keyser and Mary McLeod Bethune, who shared a modest ceremony that bonded them for life. I argue that their private relationship was deeper than they could credibly portray through their public image at the time, bound as they were by the strictures of respectability politics. Their cultivation of respectability was an irreplaceable asset in, and indeed a necessity of their work, but it also demanded the presentation of normative heterosexuality. In addition, I conducted a creative investigation of the archives to draw attention to their everyday lives and experiences in Daytona. Many Black women activists’ experiences do not conform to the white male-centric narrative ethos present and the assumption of heterosexuality is a dominant yet wholly inaccurate narrative on Black club women’s legacies and activism. Biographical recoveries can change, complicate, and enhance our understanding of these women’s relationships regarding their well-curated public personas as clubwomen. This study aims to provide an intellectual history of Black women through the club movement by putting biographical data front and center, especially by examining their own words.

Boxing in Cape Town and Surrounds, 1932–1935

ABSTRACT The history of boxing in Cape Town, South Africa, remains a minor focus of study amongst sport historians, compared to rugby, soccer or cricket. This article endeavours to address this situation by presenting a boxing narrative from 1932 to 1935. A literature review on boxing history in the British and American world is used to introduce the reader to this narrative. It shows how organised boxing in Cape Town’s black communities was historically rooted in all classes of people. It also reveals how the current body of academic research on black boxing is gaining momentum but is still in its infancy in South Africa. There are, however, many popular narratives from which researchers can draw. A methodological account is presented that outlines the reconstructionist method of historical research. Next, the article proceeds with a history of organised boxing, and it is shown how this sport was driven by class considerations from the nineteenth century onwards. The article concludes with the notion that professional boxing brought relief for promoters, boxers and gamblers during the worldwide economic depression of the 1930s. This ran parallel with the ‘upliftment’ project of the club movement with its theme of ‘keep the boys off the street’.

The <i>Krabat</i> Motif in the Songs and Musicals of <i>Liedermacher</i> Gerhard Gundermann

This article looks at Gerhard Gundermann’s use of the Krabat motif from Jurij Brězan’s novel Krabat or the Transformation of the World in his Liedertheater productions with Brigade Feuerstein in the GDR and, post-unification, in his solo songs. From Hoyerswerda in South-East Germany, Gundermann was simultaneously an open-cast miner and a singer/songwriter and dramatist who died prematurely in 1998 at the age of 43. Emerging out of the GDR singing club movement in the late 1970s, he relentlessly exposed the ruling SED Party’s monopoly on power in his work with Brigade Feuerstein. After German unification, as a solo performer, he became the mouthpiece of culturally disenfranchised East Germans. Twenty-five years after his death—in the wake of renewed interest in this performer as evidenced by Andreas Dresen’s film Gundermann (2018) and Grit Lemke’s documentary Gundermann Revier (2019)—it is time for a proper academic assessment of his work. This study breaks new ground, firstly in its analysis of the unpublished works of Brigade Feuerstein and secondly by exploring the extent to which Gundermann’s life work was underpinned by the philosophy of Krabat, in its exposing of humans’ exploitation of one another and their environment. In this, one can see how Gundermann created an aesthetic approach that successfully spanned two political systems.

Martha S. Jones. Vanguard: How Black Women Broke Barriers, Won the Vote, and Insisted on Equality for All.

Martha Jones’s Vanguard: How Black Women Broke Barriers, Won the Vote, and Insisted on Equality for All is an extremely important work. This political history of Black women from the late eighteenth century to the present is sweepingly ambitious and makes arguments both bold and subtle. It is based on a wealth of published and unpublished sources and reveals Jones’s deep knowledge of the nineteenth-century archival terrain and years spent thinking about the history of Black women’s public culture. Vanguard should immediately make gender historians rethink and revise their syllabi. Published to coincide with the centennial of the Nineteenth Amendment, Jones’ book goes well beyond familiar insights into the racism of mostly white organizations for women’s suffrage. The book offers invaluable details on the limitations of the Nineteenth Amendment and on what Black women did in response to its passage. Vanguard also reframes the subject to treat the fight to vote as only one of Black women’s political campaigns—and by extension, exercising the franchise as only one avenue to exercising power. Jones explores women’s politics within the Black church and the “colored” convention movement as much as she does the more familiar sites such as the abolitionist movement and the early women’s movement. She writes about the Black women’s club movement of the late nineteenth and early and middle twentieth centuries as incubators of political ideas and strategies at times when first all, and then (after 1920) most Black women could not vote.

Socio-Cultural Factors of the Emergence and Activity of Running Clubs in the USSR

The subject of the study is the socio-cultural determinants of the genesis and functioning of the running clubs of the USSR in the period 1968-1991. The objectives of the work: to determine the prerequisites for the emergence of the running club movement in the USSR; to reveal the essential features of the club as initiative clubs for the self-organization of amateur runners; to identify the external and internal functions of running clubs. The source base of the research was both scientific publications and the memoirs of the organizers and the first participants in the activities of the KLB in the USSR presented on the Internet. The methodological basis of the work is a philosophically oriented socio-cultural approach, within the framework of which the study of complex social and cultural relations in the area of origin, functioning and influence on Soviet society of the activities of running clubs, as well as the methodological technique of constructing a genetic "ideal type" by M. Weber is carried out. The main prerequisites for the emergence of the KLB are seen in the traditions of leisure running practices of pre-revolutionary Russia; the Soviet TRP complex; the development of physical culture and sports public organizations; problems generated by the NTR; the impact of Western running culture. From the perspective of determining the essential features, KLBS are considered as initiative leisure clubs focused on ensuring the maximum efficiency of using running to achieve the therapeutic, healing and personality-building goals of their participants. The mission of the KLB was the improvement of man and society through running practices, the assertion on their basis of enduring humanistic values: health, kalokagatiya, social activity, self-development. The innovation of the KLB in the functional aspect was the development of super marathon running in the USSR, the mass involvement of women in running activity, the development of methods of recreational running for various groups of the population, the cultivation of veteran running amateur sports, the unification of running and artistic practices in the framework of entertainment events.

Comparison of TrackMan Data between Professional and Amateur Golfers at Swinging to Uphill and Downhill Fairways

Background: Golfers face different environmental conditions in each game played under various constraints. Enhancing affordances through training in a constrained outdoor environment is crucial. Objective: To analyze club head behavior at ball impact of a tee shot by 42 professional (PGs) and 25 amateur (AGs) golfers in swinging to uphill and downhill fairway environments using the TrackMan portable launch monitor. Methods: We used TrackMan to compare golf club movement adaptations in 42 PGs and 25 AGs. A 330-m driving range facing both the uphill (+5°) and downhill (-5°) fairways were used. The tee shot area was the only flat ground surface, with the uneven ground between the shot area and the 200-yard fairway. Results: The clubhead speed and attack angle were significantly higher among PGs than among AGs. PGs could adapt their swings to the uphill fairway by increasing the attack angle (3.6°±2.4) by 3.3° compared with the downhill fairway. The attack angle did not correlate with the launch angle among the AGs in the downhill condition, suggesting that they were unable to control the height of the ball based on the far side of the fairway. Conclusion: PGs increased the attack angle in uphill conditions, and their awareness of the affordance, which was different from that of AGs, allowed them to change the optimal ball trajectory to avoid perceived fairway risks. Thus, the more skill a player had, the better he was at recognizing the affordance of the visual field. PGs demonstrated a better ability to adapt to environmental constraints.

Upheavals in Black Thought

Upheavals in Black Thought

МЕТАМОРФОЗЫ КИНОКЛУБНОГО ДВИЖЕНИЯ ВЧЕРА И СЕГОДНЯ

The article is based on the studies by the Department for the Development and Approbation of Film Education Methods (VGIK) in the field of amateur film associations and cinema clubs. The authors profile the history of the Russian film club movement and analyze the significance of such associations for cultural enlightenment and comprehensive education of a personality. Such a survey is included in the international process of the formation of a cinephile community, who in the USSR were called nothing short of “kinomany” (movie addicts). A hundred years of experience of Russian film education, in the forms of both spontaneous amateur one and complex state one, is considered as a source of methods and best practices to be implemented in modern media education. The article also explains the influence of film clubs and their repertoire on the distribution and popularization of cinema works, especially on the so-called festival and “shelved” films, limited in release then and now becoming a battleground between commercial and artistic priorities of the filming process. The text contains stories and descriptions of participants in the film club movement: the founders of associations, curators and critics. Their interviews make it possible to imagine a three-dimensional picture of the life of cinema lovers’ communities. The main milestones in the history of the film club movement in the USSR and in the world are traced: the formation in the 1910s–1920s, the decline in the 1930s–1940s, the revival of the international festival movement abroad after World War II, and in Russia—during the perestroika, the crisis of the 1980s–1990s, the creation of the Cinema Club Federation, attempts to revive the Friends of Soviet Cinema Society, and modern trends related to the film club work in the context of international cooperation, which was initiated by the VI World Festival of Youth and Students. The Soviet experience is studied in correlation not only with the strengthening in Western Europe of such phenomena as film clubs and film lovers’ associations, but also with the formation of specialized art cinemas and the experiment of the cinema club network, which is predicted to play a special role in the post-pandemic era. Among other things, the authors’ attention is focused on the delicate balance, that accompanied the entire history of the film club movement: the balance between initiative of the people, a spontaneous mass movement, and state efforts to organize and structure this process, between the desire for creative freedom and strict censorship of the elite. The authors consider the domestic and foreign cinema club experience as an opportunity to distribute works of the Russian cinema art among the most interested audience and to establish a system of limited cinema club distribution, which would bring originators and the public closer together.

A “Body of Business Makers”: The Detroit Housewives League, Black Women Entrepreneurs, and the Rise of Detroit’s African American Business Community

This article examines the Detroit Housewives League (DHL) in the 1930s and 1940s, concentrating on DHL members’ actions as businesswomen. Past narratives have framed the DHL as an extension of the black women’s club movement or as part of the women-driven consumer movements of the 1930s and 1940s, particularly highlighting the organization’s philosophies on black women’s purchasing power. I argue that entrepreneurial DHL women brought prior business knowledge to their organizing and were significant business experts and leaders. By conducting business research, forging community networks, and, significantly, establishing commercial colleges and other forms of business education in the city, DHL members’ work was vital for the black business community as a whole and for women entrepreneurs in particular. In reframing the DHL as an organization established by black entrepreneurial women, I suggest scholars should reevaluate black women’s contributions to other forms of activism in order to recover additional histories of black women’s entrepreneurship and business leadership.

The genesis of the sports clubs movement in Poland

The formation of the first Polish sports associations is not only an important stage in the development of Polish sport, but is also a crucial element of Polish tradition and culture. The process of shaping the sports association movement, initiated in the 19th century, was a reflection of the social, political and economic changes that took place throughout Europe, including the Polish lands under partitions. It is the sports associations that are the keystone of various activities that have introduced to social life such phenomena as mass and competitive sport, a sports spectacle, the principle of fair play, the fan movement and others. Analyzing the course of formation of sports associations, Maria Rotkiewicz and Kajetan Hądzelek note: "Two stages can be distinguished in the development of Polish sport up to a year 1918: 1) the creation of sports associations in the second half of the nineteenth century, based on organizational models of aristocratic hippic and hunting societies; 2) development of the club movement in the first years of the twentieth century in Galicia, the Kingdom of Poland and Greater Poland, gathering primarily school and academic youth" [13, p. 130].

한국 기독교의 성경구락부 운동 전개와 학교로의 전환

성경구락부는 1929년 평양에서 킨슬러에 의해 처음으로 시작되었다. 일제시기 빈민아동의 구제로 출발하여 사회사업적인 특징이 강하였으나 점차 발전하면서 기독교 교육의 한 부분을 담당하게 되었다. 성경구락부는 해방 후 1950년대까지는 분단과 전쟁으로 교육의 기회를 얻지 못한 아동들에게 문해교육을 비롯한 사회교육을 진행하며 초등과정을 운영하였다. 1960년대 초반 초등의무교육이 확립되자, 교육대상을 청소년으로 확대하고 1970년대까지 ‘청소년성경구락부’라는 명칭으로 중고등부를 중점적으로 운영하였다. 성경구락부는 자체적으로 운영되기도 하였지만, 정규 학교로 전환되기도 하였다. 근로청소년들을 대상으로 각종 방계학교인 고등공민학교, 전수학교, 재건학교 등으로 병행하여 운영되기도 하였다. 성경구락부는 가장 빈곤한 계층의 아동과 근로청소년 교육에 전념하여 초·중등 수준의 교육기회를 제공하고 이들의 학습열을 담아냈다는 데 가장 큰 의의를 갖는다. 전후 어려운 시기에 구제와 교육을 아우른 점은 사회사업적 성격을 갖는다. 더불어 학생들의 자치역량을 강조하고 시민의식 형성에도 역점을 둔 것은 사회계몽교육으로서의 의의를 지닌다. 또, 농촌지역의 성경구락부는 교육과 계몽, 지역발전의 거점 역할을 하였다. 성경구락부의 기본목적은 기독교적 가치를 실천하는 인간 양성에 있었다. 그러나 이러한 의도는 공교육이 확립되면서 제도권 교육내에서는 어려운 것이 되었다. 의무교육이 확대되고 공교육이 안정적으로 자리잡아가면서 조직력과 재정이 부족했던 성경구락부는 제도권 교육으로 편입되지 못하고 점차 소멸해갔다.

프란시스 킨슬러(Francis Kinsler)와 성경구락부(Bible Club) 운동

프란시스 킨슬러(Francis Kinsler)와 성경구락부(Bible Club) 운동

프란시스 킨슬러(Francis Kinsler)와 성경구락부(Bible Club) 운동

본 연구의 목적은 북장로교 선교사 프란시스 킨슬러(Francis Kinsler, 權世烈)가 한 국에서 시작한 성경구락부(Bible Club) 운동을 살펴보는 것이다. 이 연구에서는 그가 미국 북장로교선교부에 보낸 개인 보고서와 연례 보고서를 주로 참고하였다. 그의 성 경구락부 운동은 한국에 파송된 이듬해인 1929년 1월 평양의 한 기독교 서점에서 어 린이 6명과 가진 모임에서 시작한다. 그렇게 시작한 성경구락부는 3단계로 발전하였 다. 1단계는 일제 강점기다. 킨슬러는 당시 공교육을 받지 못하던 어린이들을 교육시 키기 위해 성경구락부를 설립하였다. 어린이들은 성경구락부에서 정규교육과정을 학 습했을 뿐 아니라 눅2:52에 근거하여 신앙교육도 함께 받았다. 교사들은 대부분 평양 신학교와 숭실대학 학생들이었다. 킨슬러와 교사들의 헌신으로 계속 성장하던 성경구 락부는 신사참배를 요구하는 일제와 갈등을 빚고 1938년 폐쇄되었다. 2단계는 해방 시기다. 해방 후 북장로교 선교부는 1948년 6월 킨슬러를 장로회신학교 교수로 파송 하였다. 이듬해인 1949년 초 그는 32명의 신학생들 교육시킨 뒤, 월남 기독교인들을 위해 세운 교회로 보내 성경구락부를 세웠다. 월남인을 위한 교회들은 대부분 북장로 교 선교부에서 지원받고 설립했기 때문에 서로 밀접하게 연결되어 있었다. 중간역할 을 한 단체가 이북신도대표회였고, 대표는 한경직 목사였다. 이북신도대표회 협동총무 로 추대된 킨슬러는 북장로교와 이북신도대표회의 중간에 서서 적극적으로 지원했다. 또한 해방 후 북장로교 선교부는 남한의 선교지부(mission station)를 중심으로 성경 구락부 운동을 재개했다. 정규학교로 전환된 학교들은 대부분 선교지부에 있거나 그 곳과 가까운 지역에 있었다. 3단계는 6·25전쟁과 혼란기다. 성경구락부가 서울을 중심 으로 재건되는 과정에서 6·25전쟁이 발발했다. 킨슬러는 부산에서 전재민들을 위한 구제활동에 전념하다가 서울로 올라와 성경구락부 재건에 힘을 기울였다. 그러다 1952년 재한선교사회실행위원장으로 선출되자 그는 이전보다 성경구락부를 더욱 체계 적으로 지원하였다. 6·25전쟁 이후 교육대상자들에 월남 기독교인 자녀만 아니라 피 난민과 전재민 자녀들을 포함시켰다. 따라서 킨슬러는 전재민이 몰려 있는 곳에는 성 경구락부를 설치했다. 정부의 교육정책이 자리잡힐 때까지 성경구락부가 일정 부분 그 역할을 대신했다. 1950년대 후반부터 초등과정이 의무교육으로 정착되자, 성경구락 부는 중·고등과정을 신설하거나 확장하여 해당 학생들을 대부분 수용했다. 이 학교들 중에 적지 않은 수가 정규학교로 전환되었다. 성경구락부는 일정 기간 공교육을 대신 한 것만 아니라 사회통합과 발전에 기여했다. 청소년들의 자율성과 독립심을 키워주 었고, 사회성과 리더십을 고양시켰다. 그러면서 그들을 그리스도에게로 인도하여, 교 회 성장에 적지 않게 영향을 끼쳤다.

Rhythm Clubs, record series, and the everyday connoisseurship of ‘hot rhythm’ records in interwar Britain

The Rhythm Club movement was a crucial development in British jazz history: it galvanizedan emerging audience of primarily lower-middle-class young men, who dramaticallyreshaped how jazz was understood and consumed. Using contemporary pressclippings, as well as archive material relating to the earliest Rhythm Club meetings, Iexamine how participants developed a unique form of 'everyday connoisseurship' thatmerged ideals of autonomous 'art' culture with a critical vocabulary that was informedby more quotidian elements of musical consumption and leisure activity. My account ofhot rhythm appreciation seeks to nuance existing popular narratives of early jazz recordconsumption that overemphasize enthusiasts' isolation from a putatively authentic jazzperformance culture.

Breaking and Entering: State-Level Recognition of Women as Lawyers

AbstractResearch on state-level suffrage associations points to women's greater participation in the public sphere—higher education, the professions, and civic organizations—as a significant predictor of a state's suffrage association succeeding in securing woman suffrage prior to passage of the Nineteenth Amendment. This finding raises the question of how women gained access to those areas of public life that had formal barriers to entry—higher education and the professions. Specifically, did women's participation in civic organizations play a role in helping women gain access to these areas of the public realm? Using event history analysis, this study explores the role of the Literary Club movement and the Suffrage movement in influencing a state's policy regarding women's right to practice law. I employ the concept of institutional logics to argue that Clubwomen and Suffragists exploited contradictions in the logics of traditional gender roles and of the American political system to press for expanded opportunities for women in the public realm. Their success in these efforts, however, was influenced by their organizations’ deference to the dictates of traditional gender roles.

The Suffrage Centennial and Reading Black Feminisms

The Suffrage Centennial and Reading Black Feminisms Teresa Zackodnik Nineteenth- and early-twentieth-century African Americans had a capacious understanding of literature, which included writings on art, science, politics, and society. I focus on Black women’s letters to the editor as part of this broad sense of literature and as an index of how, to quote Joanna Brooks, “Blacks . . . entered the public sphere, not with the negative identity of the disinterested individual citizen, but through positive collective incorporation” (73; emphasis added). I do so in order to ask what might shift in our understandings of both Black feminisms and the suffrage movement in the United States if we were to read letters to the editor as counter-public practices and politics. What shifts when we read them for what Ashon Crawley calls practices of making not taking—“making space against the settler logic of taking and claiming and owning space through displacement” (14)?1 Data visualization as one protocol of reading Black women’s letters to the editor can help us to see the “circulation of discourse” through the periodical press as a primary organizing feature of Black feminisms (Warner 119), which then also enables us to map the national reach of Black feminist politics well before the emergence of the Black women’s club movement, which is typically mistaken as the inauguration of organized feminist politics among Black women. I see letters to the editor as a key form of what Judith Madera calls “black flow,” which “does as it makes” by “feeling out the normative organizational codes that cohere in oppressive power systems, and then finding disruptions in, contradictions to, and corridors through these codes” (5). Making place in print is a doing and making of Black flow that contests or disrupts who can speak publicly of what and where, as well as who can be, and who can move, where. As scholarship on Black politics has long argued, any understanding of the political must be recalibrated from a focus on formally organized and national politics to a focus on on-the-ground, informal, and infrapolitical forms and political practices.2 The circulation of politics can be difficult to document beyond known networks of political leaders, organizations, and political gatherings or associations, yet data visualization may offer us further insight into politics on the ground. Mapping a “circulating [End Page 315] commons” also makes it difficult to generalize about, or to delimit, Black feminisms at the level of the local or the regional once we see how politics are moving across scales (Madera 6). A paper’s circulation coupled with African American communal reading practices further complicate and magnify the mobility of politics registered in Black women’s letters to the editor. Click for larger view View full resolution Fig. 1. African American women’s letters focused on women’s rights, 1827 to mid-1870s. Based on visualization produced with QGis by Bamdad Aghilidehkordi and used with permission. The static data visualizations in figures 1 and 2 are based on letters that Black women wrote between 1827 and the mid-1870s to all fifteen Black-edited newspapers in publication at the time,3 as well as to William Lloyd Garrison’s The Liberator, whose subscription base was 80 percent African American.4 These papers were based in the Northeast (New York, Rochester, Boston, Philadelphia);5 the South (Tennessee, Virginia, South Carolina, New Orleans);6 the Midwest (Cleveland);7 and the West (California).8 The visualization in figure 1 is based on keywords that reflect the recognized white feminist script of rights for women—women in abolition, woman’s place, women’s rights, woman suffrage, and education for women. This visualization [End Page 316] appears to show that feminism, so defined, was nascent in African American communities from the late 1820s through the mid-1870s. That such a focus on the pursuit of democratic liberal individualism and women’s access to it misconceives of nineteenth-century Black feminisms’ scope, intent, and constituencies becomes abundantly clear when we look at the data visualization in figure 2. Broadening keywords to political concerns such as education and education reform; Black civil rights; temperance; Black suffrage; racial progress and unity; Colored...

“The ladies merely breathed deeply”: Women’s Invisible Contributions to the Smoky Mountains Hiking Club

Abstract In the early 1930s, a group of hiking enthusiasts from Knoxville, Tennessee, believed no group of persons anywhere would profit more from the Great Smoky Mountains National Park than they. Their club, the Smoky Mountains Hiking Club, dedicated itself to bringing a Smokies national park to fruition and developing the Appalachian Trail. During the interwar era, hiking clubs formed across the nation and were integral to generating widespread citizen support for national parks and other wilderness areas. Women were part of the hiking club movement from the beginning and provided invaluable, although often invisible, labor. This article highlights the women in the Smoky Mountains Hiking Club during the 1920s and 1930s who contributed immeasurably to the club’s activities. When we study this movement through an interdisciplinary framework of sociability and connective labor, set against the unique cultural and economic conditions of the New Deal and Great Depression era, we see the value of these women’s efforts despite being subjected to gender-based notions of skill and ability. Without their contributions, the club would not have sustained its successful and wide-reaching advocacy.

When the Girls Come Out to Play: Teenage Working-Class Girls’ Leisure between the Wars by Katherine Milcoy

<i>When the Girls Come Out to Play: Teenage Working-Class Girls’ Leisure between the Wars</i> by Katherine Milcoy

Socialinio liaudies šokio tradicija: muzikantų ir šokėjų tarpusavio ryšio kaita

This article investigates the relationship between musicians and dancers in the mid-20th century village social dance tradition and the 21st century traditional dance club movement. The two dance trends are named the “first” and the “second” dance traditions in accordance with social folk dance classification used in Lithuania and internationally. The two traditions existed in different socio-cultural contexts, which had significantly determined their respective differences. Semi-structured interviews with 36 individuals and answers to an online survey from 45 respondents were used for comparative analysis, which explored the general attributes of the two dance traditions, as well as the differences in musician-dancer relationship and their causal relations. The analysis revealed several similarities between the traditions, yet most aspects are only partially similar or wholly different: the features of a good dancer and good musician are rather similar, but privileges attached to those positions are different; meanwhile, dance order and giving comments to the musicians are similar in both traditions. It was also exposed that the musician-dance relationship differences between the two traditions are most affected by the dance repertoire, remuneration for performances, professionalization of musicians, fulfilment of dancer’s wishes, and the group responsible for organizing dance events. Key words: ethnochoreology, dance anthropology, social dance, social folk dance, „first“ and „second“ dance traditions, traditional dance club movement, mid-20th century village dance tradition, dance repertoire, remuneration for performance, good dancer and good musician. DOI: http://dx.doi.org/10.15181/td.v13i0.1702