Trinidadian sitarist, composer, and music authority Mangal Patasar once remarked and tan-singing, "You take a capsule from India, leave it here for a hundred years, and this is what you get." Patasar was referring to what may be the most sophisticated and distinctive art form cultivated among the one and a half million East Indians whose ancestors migrated as indentured laborers from colonial India to the West Indies between 1845 and 1917. Known in Trinidad and Guyana as "tan-singing" or "local-classical music" and in Suriname as "baithak gana" ("sitting music"), tan-singing has evolved in to a unique idiom, embodying the rich poetic and musical heritage brought from India as modified by a diaspora group largely cut off from its ancestral homeland.

In recent  decades, however, tan-singing has been declining, regarded as quaint and crude by younger generations raised on MTV, Hindi film music, and disco. At the same time, Indo-Caribbeans have been participating in their countries' economic, political, and cultural lives to a far greater extent than previously. Accompanying this participation has been a lively cultural revival, encompassing both an enhanced assertion of Indianness and a spirit of innovative syncretism. One  of the most well-known products of this process is chutney, a dynamic music and dance phenomenon that is simultaneously a folk revival and a pop hybrid. In Trinidad, it has also been the vehicle for a controversial form of female empowerment and an agent of a new, more inclusive, conception of national identity.

Thus, East Indian Music in the  West Indies is a portrait of a diaspora community in motion. It documents the social and cultural development of a people "without history," a people who have sometimes been dismissed as foreigners who merely perpetuate the culture of the homeland rather than becoming "truly" Caribbean. Professor Manuel shows how inaccurate this characterization is. On the one hand, in the form of tan-singing, it examines the distinctiveness of traditional Indo-Caribbean musical culture. On the other, in the form of chutney, it examines the new assertiveness and syncretism of Indo-Caribbean popular music.

Students of Indo-Caribbean music and curious world-music fans alike will be fascinated by Professor Manuel's guided tour through the complex and  exciting world of Indo-Caribbean musical culture.

Mary Wigman, Germany’s premier dancer between the two world wars, envisioned the performer in the thrall of ecstatic and demonic forces. Widely hailed as an innovator of dance modernism, she never acknowledged her complex relationship with National Socialism. In Ecstasy and the Demon, Susan Manning advances a sociological explanation for the collaboration between German modern dancers and National Socialism. She models methods for dance studies that contextualize choreography in relation to changing sociopolitical conditions, bringing dance scholarship into conversation with intellectual trends across the humanities.The introduction to this second edition brings Manning’s groundbreaking work to bear on dance studies today and reconsiders Wigman’s career from the perspective of queer theory and globalization, further illuminating the interplay of dance and politics in the twentieth century.Susan Manning is professor of English, theater, and performance studies at Northwestern University.

The function of dance in Latin/o American culture is the focus of the essays collected in Everynight Life. The contributors interpret how Latin/o culture expresses itself through dance, approaching the material from the varying perspectives of literary, cultural, dance, performance, queer, and feminist studies. Viewing dance as privileged sites of identity formation and cultural resistance in Latin/o America, Everynight Life translates the motion of bodies into speech, and the gestures of dance into a provocative socio-political grammar.
This anthology looks at many modes of dance—including salsa, merengue, cumbia, rumba, mambo, tango, samba, and norteño—as models for the interplay of cultural memory and regional conflict. Barbara Browning’s essay on capoeira, for instance, demonstrates how dance has been used as a literal form of resistance, while José Piedra explores the meanings conveyed by women of color dancing the rumba. Pieces such as Gustavo Perez Fírmat’s "I Came, I Saw, I Conga’d" and Jorge Salessi’s "Medics, Crooks, and Tango Queens" illustrate the lively scope of this volume’s subject matter.

Contributors. Barbara Browning, Celeste Fraser Delgado, Jane C. Desmond, Mayra Santos Febres, Juan Carlos Quintero Herencia, Josh Kun, Ana M. López, José Esteban Muñoz, José Piedra, Gustavo Perez Fírmat, Augusto C. Puleo, David Román, Jorge Salessi, Alberto Sandoval