John Cranko's only ballet for the Batsheva Dance Company in Israel, Ami-Yam, Ami-Ya'ar (Song of My People—Forest People—Sea, 1971) is described in a program note as “A Nation and Man Move in Parallel Cycles from Death to Regeneration.” It has remained unique in Cranko's choreographic corpus and in the Batsheva repertoire. Based on recently discovered film evidence, I reread Cranko's largely forgotten project and discuss its problematic and controversial reception in Israel and abroad, in light of Adorno's statement that “writing poetry after Auschwitz is barbarism.” I situate it as a landmark in tackling the Holocaust in dance in Israel as of 1971. I problematize the ethics and aesthetics of representation in Cranko's ballet on the grounds of Giorgio Agamben's discussion of testimony and in reference to Jacques Derrida's reading of Paul Celan.

The written history of German sword dance has seen a number of quaint twists. With the rediscovery in 1455 of a short Tacitus quote (98 C.E.) presumably proving the existence of the sword dance in ancient Germanic times, claims were soon made that it had persisted for millennia. From the late nineteenth century onward, nationalists and body culture theorists, each in their way, favored the idea of revitalizing an ethnic German dance form. This article aims to delineate the respective discourses, and illustrates these by portraying the choreographic renditions of an imagined German sword dance tradition by Olga Desmond and Harald Kreutzberg.

This article explores the process of reimagining Martha Graham's 1935 “lost” work, Imperial Gesture, into a complete work for performance. The solo was last performed by Graham in 1938 and constitutes the first political solo of her career. With no musical score, no notation score, and scant archival evidence, Graham dancer, régisseur, and contemporary choreographer Kim Jones pieced together the fragments left behind. Beginning in 2011, Jones assembled a team of artists in order to reimagine Imperial Gesture for the Martha Graham Dance Company. This article discusses how Jones found primary and secondary sources including thirty-two, unpublished, photographic images by Barbara Morgan; a space diagram by set designer Arch Lauterer; a poem, “Imperial Gesture for Martha Graham,” by John Malcolm Brinnin; and numerous critical reviews from the 1930s. Jones was inspired to imagine and express Graham's sense of activism and social justice within this “lost” work. The dance is a portrait of the undoing of an arrogant despot. Although mainstream critics had little to say about Imperial Gesture, arts critics for Communist and Leftist publications reviewed Imperial Gesture as an example of politically charged art that argued against fascism. The process of reimagining opens up the possibility for a deeper investigation of Graham's work as both publicly and personally political. Additionally, the creative act of reimagining her lost work adds new repertory to the Martha Graham Dance Company for a new generation of Graham dancers and new audiences. In so doing, it also opens a path for a new historiography of Graham's work and legacy.

This essay draws on personal experience as it investigates the intersection of ethics, political activism, and dance performance. It considers the manner in which artistic and ethical convictions can shape the critical reception of dance that intentionally engages social justice issues, and it draws on ethical theory in order to investigate the manner in which personal ethical beliefs can determine a dance artist's approach to such work.

This essay brings the work of Georges Perec, the experimental twentieth-century French writer, into contact with dance. It considers ways that Perec's writing and post-modern dance share certain compositional processes and categories, such as Perec's four “fields” (the “sociological,” “autobiographical,” “ludic,” and “fictive”) and concerns (such as time, attention, and exhaustion); aspects of autobiography, such as acts of disclosure and mystification, and resistance to conventions of self-representation; the central place of the body; and the ways these forms so differently express, suggest, or evade what cannot be said in words. Written from the perspective of a dancer/scholar, it explores the experiences of dancing as they connect to ideas articulated or suggested in Perec's writing, and it demonstrates ways that dance may be created and viewed through a Perec-ian lens.

Dance, Politics & Co-Immunity developed out of a symposium organized by the Master in Choreography and Performance at the Justus-Liebig-University Giessen, Germany, which was held with a joint symposium Thinking—Resisting—Reading the Political organized by the Graduate Center for the Study of Culture at the same university in 2010. Whereas the cultural studies symposium asked, “What specific perspectives and methodological consequences arise for the study of culture that are informed by recent deliberations on the relationship of the political and the aesthetic?” (2010), the dance symposium invited participants and contributors to the anthology “to think about the multiple connections between politics, community, dance, and globalization from the perspective of Dance and Theatre Studies, History, Philosophy, and Sociology” (13). As indicated by the title of the cultural studies symposium and some of the key speakers, including Jacques Rancière, Chantal Mouffe, and Judith Butler, the term political is not used as broadly as it might be used in U.S.-based dance studies discourse. Rather, the political is predominantly investigated by both symposia for its resistive potential and from a liberal or post-Marxist stance.