Abstract Purpose: To determine the prevalence and factors associated with injury in professional ballet and modern dancers, to explore dancers’ attitudes and perceptions of injury, and to assess if dancers are reporting their injuries and reasons for not reporting injuries. Methods: A cross-sectional survey was undertaken in professional ballet and modern dance companies in Canada, Denmark, Israel, and Sweden. Results: The point prevalence of injury in dancers is high (55% ballet; 46% modern) and most have chronic pain. Years dancing professionally and rank were associated with injury in ballet dancers. Attitudes towards injury vary and some dancers are continuing to dance when injured. Greater than 15% of all injured dancers have not reported their injury. Conclusions: Injury is common in dancers and there is an urgent need to investigate interventions to help control injury and understand the long-term implications of these conditions in this population.

Abstract Purpose: To determine the prevalence and factors associated with injury in professional ballet and modern dancers, to explore dancers’ attitudes and perceptions of injury, and to assess if dancers are reporting their injuries and reasons for not reporting injuries. Methods: A cross-sectional survey was undertaken in professional ballet and modern dance companies in Canada, Denmark, Israel, and Sweden. Results: The point prevalence of injury in dancers is high (55% ballet; 46% modern) and most have chronic pain. Years dancing professionally and rank were associated with injury in ballet dancers. Attitudes towards injury vary and some dancers are continuing to dance when injured. Greater than 15% of all injured dancers have not reported their injury. Conclusions: Injury is common in dancers and there is an urgent need to investigate interventions to help control injury and understand the long-term implications of these conditions in this population.

This study examines the cultural and religious politics of dancing in late sixteenth- and early seventeenth-century England. Although theologically dance was considered morally neutral, as a physical, embodied practice, context determined whether each occurrence was deemed acceptable or immoral. Yet, judging and interpreting these contexts, and thus delineating the boundaries between appropriate and inappropriate behaviour, was contested and controversial. Advocates argued that dance enabled controlled, graceful movement and provided a harmless outlet for youthful energy. Opponents decried it as a vain, idle, and lascivious indulgence that led to illicit sexual liaisons, profanation of the sabbath, and eternal damnation. The first chapter introduces early dance fundamentals, describing steps, genres, and sources. The chapter also discusses venues in which people danced, times of day and seasons that were most popular, and demographic details for dancers in western England. Chapter 2 demonstrates how, by varying details of their performance, dancers could influence a dance’s appropriateness, as well as express aspects of identity, such as gender and social rank. Chapter 3 examines how clergymen and religious reformers addressed and tried to undermine pro-dance arguments through their treatment of biblical dance references in sermons and treatises. Chapters 4 and 5 feature case studies of parochial clergymen and lay persons whose opinions about dancing became flashpoints for local controversies. They explain why prosecutions for dancing were so sporadic and geographically scattered: dancing practices rarely entered the historical record unless a “perfect storm” of community tensions and personal antagonisms created irreconcilable differences that led to violence or court cases. The dissertation argues that a category, such as festive traditionalist, is needed to describe those who conformed to or embraced Protestant worship but who strongly resisted attempts to “reform” their behaviour outside of the church.

This study examines the cultural and religious politics of dancing in late sixteenth- and early seventeenth-century England. Although theologically dance was considered morally neutral, as a physical, embodied practice, context determined whether each occurrence was deemed acceptable or immoral. Yet, judging and interpreting these contexts, and thus delineating the boundaries between appropriate and inappropriate behaviour, was contested and controversial. Advocates argued that dance enabled controlled, graceful movement and provided a harmless outlet for youthful energy. Opponents decried it as a vain, idle, and lascivious indulgence that led to illicit sexual liaisons, profanation of the sabbath, and eternal damnation. The first chapter introduces early dance fundamentals, describing steps, genres, and sources. The chapter also discusses venues in which people danced, times of day and seasons that were most popular, and demographic details for dancers in western England. Chapter 2 demonstrates how, by varying details of their performance, dancers could influence a dance’s appropriateness, as well as express aspects of identity, such as gender and social rank. Chapter 3 examines how clergymen and religious reformers addressed and tried to undermine pro-dance arguments through their treatment of biblical dance references in sermons and treatises. Chapters 4 and 5 feature case studies of parochial clergymen and lay persons whose opinions about dancing became flashpoints for local controversies. They explain why prosecutions for dancing were so sporadic and geographically scattered: dancing practices rarely entered the historical record unless a “perfect storm” of community tensions and personal antagonisms created irreconcilable differences that led to violence or court cases. The dissertation argues that a category, such as festive traditionalist, is needed to describe those who conformed to or embraced Protestant worship but who strongly resisted attempts to “reform” their behaviour outside of the church.

This dissertation looks at adolescent male dance students who challenge the dominant perceptions of masculinity by participating in dance, an art form which has been subjected to feminine and homosexual stereotypes. With a multi-methodological approach—qualitative, arts-informed, autobiography, interviews, videotape, and performance—this research investigates and explores the largely unknown realities regarding adolescent male dance students; why they decide to take dance; what makes them continue or stop dancing; how their perceptions of dance are transformed over time; how they feel when they are dancing; the realities they embody in studio and on stage; their message to the public about who they were, who they are, and what they want to be in and through dance. The researcher challenges the socially constructed epistemology that dance is merely an entertainment while exploring the relationship between mind and body; gender, race, and identity; literature and literacy; physical education and dance; the professional and the novice; the hows and the whys; female and male dance educators; dance pedagogy (theory) and curriculum delivering (practice); and the association of homosexuality and heterosexuality in the context of dance and its effect on adolescent male students’ willingness to dance. This study shows that families, friends, teachers, school administrators, dance class environment, media (So You Think You Can Dance), and technology (internet) have all created various levels of impact on adolescent males’ decision to participate in dance at a high school. Data and implication from this research can serve as a catalyst for future studies on adolescent male dance students. Findings can also be applied to dance programs at all levels, curriculum development, and teacher education. This electronic dissertation encompasses graphs, photos, audio and video clips, webpage links, and even a full-length documentary movie to enhance the research finding and maximize the power of a multimodal design (Jewitt & Kress, 2003).

This dissertation looks at adolescent male dance students who challenge the dominant perceptions of masculinity by participating in dance, an art form which has been subjected to feminine and homosexual stereotypes. With a multi-methodological approach—qualitative, arts-informed, autobiography, interviews, videotape, and performance—this research investigates and explores the largely unknown realities regarding adolescent male dance students; why they decide to take dance; what makes them continue or stop dancing; how their perceptions of dance are transformed over time; how they feel when they are dancing; the realities they embody in studio and on stage; their message to the public about who they were, who they are, and what they want to be in and through dance. The researcher challenges the socially constructed epistemology that dance is merely an entertainment while exploring the relationship between mind and body; gender, race, and identity; literature and literacy; physical education and dance; the professional and the novice; the hows and the whys; female and male dance educators; dance pedagogy (theory) and curriculum delivering (practice); and the association of homosexuality and heterosexuality in the context of dance and its effect on adolescent male students’ willingness to dance. This study shows that families, friends, teachers, school administrators, dance class environment, media (So You Think You Can Dance), and technology (internet) have all created various levels of impact on adolescent males’ decision to participate in dance at a high school. Data and implication from this research can serve as a catalyst for future studies on adolescent male dance students. Findings can also be applied to dance programs at all levels, curriculum development, and teacher education. This electronic dissertation encompasses graphs, photos, audio and video clips, webpage links, and even a full-length documentary movie to enhance the research finding and maximize the power of a multimodal design (Jewitt & Kress, 2003).