À travers ma thèse intitulée "Le Dj, médiateur de transferts culturels dans la Dance Culture. comment des cultures locales sont devenues globales", je mets en avant l'implication des DJs dans l'émergence des principaux mouvements musicaux formant la Dance Culture dans l'espace Atlantique.Dans le premier chapitre, je retrace l'émergence de la culture musicale jamaïcaine qui se trouve être à la base du DJing au sens créatif du terme.Dans le deuxième chapitre, je montre le développement des quatre mouvements phares qui forment la Dance Culture apparue sur la côte Est des États-Unis.Dans mon troisième chapitre, je parle de l'expansion de la Dance Culture en Europe en m'appuyant principalement sur les cas du développement de la House et de la Techno en Angleterre, en Allemagne et en France. / Through my thesis entitled "DJ, cultural transfers mediator in the Dance Culture, how local cultures became global", I put forward the DJs' involvement in the emergence of the main music movements which formed the Dance Culture in the Atlantic area.In the first chapter, I recall the Jamaican music culture's emergence which is on the basis of the DJing in the creative sense.In the second chapter, I show the development of the four main movements which formed the Dance Culture appeared in the East coast of the United States.In my last chapter, I speak about the expansion of the Dance Culture in Europa with the example of the House and Techno development in England, in Germany and in France.

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The first part of this thesis provides an autobiographical reflection and three contextualising histories to illustrate the increasing codification of late twentieth century UK contemporary dance into discrete cultures. These are professional contemporary dance and professional performance, dance participation and communitarian intervention, and dance as subject for study and training. The central section of the thesis examines post-millennial reports and papers by which government, executives and public sector arts organisations in both England and Scotland have sought to construct and steer dance policy toward greater collaborative connections on financial and ideological grounds. This is contrasted with a theoretical consideration of collaboration drawing on a range of academic approaches to consider the realities and ideals of creative and artistic collaboration and organisational collaboration. Finally, the thesis draws together these historical, theoretical and policy driven considerations in a series of six case studies to establish the network of connections. Two professional contemporary artists and companies, two community dance organisations and two education departments (one of each from Edinburgh, Scotland and one of each from the North West of England) are scrutinised to assess the challenges, tensions and opportunities in reconciling policy driven collaboration with artistic integrity.

Within popular culture we have recently witnessed a proliferation of male dancers. This has been spear-headed by the success of the BBC television program Strictly Come Dancing. The current cultural fascination with dance provides a stark contrast to traditional discourses in England that position dance as a female activity, with men’s participation frequently associated with homophobic stigma. We therefore have a context in which multiple and contradictory discourses on masculinity are available for men to make sense of themselves. This thesis explores how young men negotiate these discourses when learning to dance. The research is based upon an ethnographic study of capoeira and Latin and ballroom dance classes in South West England. The core methods included 1) four years of embodied fieldwork in the form of the researcher learning to dance, 2) writing field-notes and collecting multi-media artefacts, 3) interviewing dancers, and 4) photographing dancers in action. The researcher also drew upon a diverse range of subsidiary methods that included producing a dance wall of collected images and artefacts, cataloguing relevant dance websites and YouTube videos, and extensive use of Facebook for publishing photographs, sharing resources and negotiating ongoing informed consent. The findings of this PhD identify how learning capoeira and Latin and ballroom dance produces embodied, visual and discursive transitions in male dancers’ performances of masculine identities. The analysis focuses on three sets of practices that work to support or problematise the transitions in masculine identities in dance classes. These practices include 1) dancing with women in ballroom dancing, 2) performing awesome moves in capoeira, and 3) men’s experiences of stiff hips. In examining transitions across these three processes the thesis documents the changing possibilities and constraints on embodied masculinities in dance.

This thesis is the result of more than ten years involvement with outdoor dance events in Aotearoa, with a specific focus on Te Wai Pounamu (South Island) and Otautahi (Christchurch). Two symbiotic themes are explored here – that of the significance of the landscape in inspiring a conversion to tribal-based spirituality at the events, and the role of the music in ‘painting’ a picture of Aotearoa in sound, with an emphasis on those musicians heard in the outdoor dance zones. With no major publications or studies specific to Aotearoa to reference, a framework based on global post-rave culture has been included in each chapter so that similarities and differences to Aotearoa dance culture may be established. Using theoretical frameworks that include Hakim Bey’s TAZ (Temporary Autonomous Zone), the carnivalesque, and tribalism, the overriding theme to emerge is that of utopia, a concept that in Aotearoa is also central to the Pākehā mythology that often stands in for a hidden violent colonial history, of which te Tiriti o Waitangi (the Treaty of Waitangi) has been a source of division since it was signed in 1840. Thus, in the Introduction several well-known local songs have been discussed in relation to both the Pākehā mythology and the history of te Tiriti in order to contextualise the discussion of the importance of Māori and Pākehā integration in the dance zones in the following chapters. The thesis comprises of two main themes: the events and the music. At the events I took a participatory-observer approach that included working as rubbish crew, which provided a wealth of information about the waste created by the organisers and vendors, and the packaging brought in by the dancers. Thus the utopian visions that were felt on the dancefloor are balanced with descriptions of the dystopian reality that when the dancers and volunteers go home, becomes the responsibility of a strong core of ‘afterparty’ crew. Musically, the development of a local electronic sound that is influenced by the environmental soundscape, along with the emergence of a live roots reggae scene that promotes both positivity and political engagement, has aided spiritual conversion in the dance zones. Whereas electronic acts and DJ’s were the norm at the Gathering a decade ago, in 2008 the stages at dance events are a mixture of electronic and live acts, along with DJ’s, and most of the performers are local. Influenced by a strong reggae movement in Aotearoa, along with Jamaican/UK dance styles such as dub and drum and bass, local ‘roots’ musicians are weaving a new philosophy that is based on ancient tribal practices, environmentalism and the aroha (love) principles of outdoor dance culture. The sound of the landscape is in the music, whilst the vocals outline new utopian visions for Aotearoa that acknowledge the many cultures that make up this land. Thus, in Aotearoa dance music lies the kernel of hope that Aotearoa dance culture may yet evolve to fulfil its potential.

This thesis is an ethnography of the global belly dance community with particular reference to the transmission of dance paradigms from Cairo to the international dance community. Key words describing my topic include dance, gender, performance, group dynamics, social norms and resistance, public vs. private, tourism, and globalisation. I hypothesize that social dancing is used in many parts of the world as a space outside ordinary life in which to demonstrate compliance with or to challenge prevailing social paradigms. The examination of dance as a globalised unit of cultural capital is an emerging field. With this in mind I investigate the way this dance is employed in professional, semi-professional, and non-professional settings in Egypt and in other parts of the world, notably North America and Europe. Techniques included interviewing members of the international dance community who engage in dance tourism, travelling from their homes to Egypt or other destinations in order to take dance classes, get costumes, or in other ways seek to have an 'authentic' dance experience. I also explored connections dancers fostered with other members of the dance community both locally and in geographically distant locations by using online blogs, websites, listservs and social networking sites. I conducted the first part of my fieldwork in Cairo following this with fieldwork in belly dance communities in the United States and Britain.