Abstract
One thing to keep in mind is that “dance is to the body as spirit is to the body—one and inseparable but more”and helps people reveal their identities with God in their own movements. 1 As we move forward, it may be useful to summarize where we are so far. In chapter 1, I argued that seeing, experiencing, and feeling dance, and doing so among other people, fulfills needs for shared and individual spiritual experiences. An exploration of definitions of spirituality led to my preference for the use of the word “mystical”instead of “spiritual”and that would underlay the discussion of mystical dance practice for the course of the book so that there would be no confusion about what religious or spiritual meant. Further, I explored how historical and cultural mystical meanings are absorbed by individuals through consumption of dance, thereby making mystical identity stable. I suggested that we must understand the transmodern mystical location people are coming from and where they see themselves going to relate the consumption of dance to them. That is to say, different cultures and ethnicities consume dance differently, and if one is not from a given culture, the person or group brings into consciousness a subaltern perspective when they attempt or watch a given dance.
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Notes
Doug Adams and Diane Apostolos-Cappadona (eds.), Dance as Religious Studies ( New York: Crossroads, 1990 ), 40–43.
Marilyn Daniels, The Dance in Christianity ( New York: Paulist Press, 1981 ).
Istvan Czachesz, “Eroticism and Epistemology in the Apocryphal Acts of John,” Nederlands Theologisch Tijdschrift 60, no. 1 (2006): 70.
Doug Adams, “Communal Dance Forms and Consequences in Biblical Worship,” in Doug Adams and Diane ApostolosCappadona (eds.), Dance as Religious Studies ( New York: Crossroads, 1990 ), 35–47.
Hal Taussig, “Dancing the Scriptures,” in Doug Adams and Diane Apostolos-Cappadona (eds.), Dance as Religious Studies ( New York: Crossroads, 1990 ).
Drid Williams, Anthropology and Human Movement: Searching for Origins ( New York: Scarecrow Press, 2000 ).
Claude L é vi-Strauss, The Savage Mind ( Chicago: University of Chicago Press, 1966 ).
Thomas Nagel, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False ( New York: Oxford UP, 2012 ), 30–31.
Anya Peterson Royce, Anthropology of the Performing Arts: Artistry, Virtuosity, and Interpretation in a Cross Cultural Perspective ( New York: AltaMira Press, 2004 ).
J. David Lewis-Williams and Thomas A. Dowson, “The Signs of All Times: Entoptic Phenomena in Upper Palaeolithic Art,” Current Anthropology 29 (1988): 201–245.
David Graeber, Toward an Anthropological Theory of Value: The False Coin of Our Own Dreams ( New York: Palgrave MacMillan, 2001 ), 50.
Theodor W. Adorno, Aesthetic Theory, Robert Hullot-Kentor (trans. and ed.) (Minneapolis: University of Minnesota Press, 1997 ), 5.
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© 2014 C. S. Walter
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Walter, C.S. (2014). On Valuing Mystical Dance Experiences. In: Dance, Consumerism, and Spirituality. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137460332_5
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DOI: https://doi.org/10.1057/9781137460332_5
Publisher Name: Palgrave Macmillan, New York
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