CARLOS EDUARDO GAVITO (4/27/1943 - 7/1/2005) was born in La Plata, Argentina. He spent his youth in the barrio of Avellaneda (to the south of Greater Buenos Aires) and the rest of his life circling the globe. He traveled for more than forty years and visited more than ninety countries. He spoke English, Italian, French and Portuguese fluently and could make himself understood in German, Russian and Japanese. He was a universal man who took the tango from the barrio to the world. He began dancing not too long after he started to walk, and then there was no stopping him: tango, rock, folklore, Latin rhythms, swing. On stage and off, there was no dance he didn't try. Over the years, he searched for his own place in the dance world, and then his own tango: the absolutely unique style that brought him to fame. In the mid 90s, after being out of Argentina for many years, he gained international renown with the company of Forever Tango and word got back to Buenos Aires.

The tango is easily the most iconic dance of the last century, its images as familiar as an old friend. But are they the whole story? Peeling back the poster propaganda that has always characterized the tango publicly, this intimate study shows the invisible heart of the dance and the culture that raised it. Drawing on direct experience and conversations with dancers, it reveals much about the role of the tango in Argentinean culture. Instructors considering this book for use in a course may request an examination copy here.

From its earliest manifestations on the street corners of nineteenth-century Buenos Aires to its ascendancy as a global cultural form, tango has continually exceeded the confines of the dance floor or the music hall. In Tango Lessons, scholars from Latin America and the United States explore tango's enduring vitality. The interdisciplinary group of contributors—including specialists in dance, music, anthropology, linguistics, literature, film, and fine art—take up a broad range of topics. Among these are the productive tensions between tradition and experimentation in tango nuevo, representations of tango in film and contemporary art, and the role of tango in the imagination of Jorge Luis Borges. Taken together, the essays show that tango provides a kaleidoscopic perspective on Argentina's social, cultural, and intellectual history from the late nineteenth to the early twenty-first centuries. Contributors. Esteban Buch, Oscar Conde, Antonio Gómez, Morgan James Luker, Carolyn Merritt, Marilyn G. Miller, Fernando Rosenberg, Alejandro Susti

What is tango? Dance, music, and lyrics of course, but also a philosophy, a strategy, a commodity, even a disease. This book explores the politics of tango, tracing tango's travels from the brothels of Buenos Aires to the cabarets of Paris and the shako dansu clubs of Tokyo. The author is an Argentinean political theorist and a dance professor at the University of California at Riverside. She uses her ?tango tongue? to tell interwoven tales of sexuality, gender, race, class, and national identity. Along the way she unravels relations between machismo and colonialism, postmodernism and patriarchy, exoticism and commodification. In the end she arrives at a discourse on decolonization as intellectual ?unlearning.?Marta Savigliano's voice is highly personal and political. Her account is at once about the exoticization of tango and about her own fate as a Third World woman intellectual. A few sentences from the preface are indicative: ?Tango is my womb and my tongue, a trench where I can shelter and resist the colonial invitations to '`'universalism,'? a stubborn fatalist mood when technocrats and theorists offer optimistic and seriously revised versions of '`'alternatives' for the Third World, an opportunistic metaphor to talk about myself and my stories as a success' of the civilization-development-colonization of Am ca Latina, and a strategy to figure out through the history of the tango a hooked-up story of people like myself. Tango is my changing, resourceful source of identity. And because I am where I am?outside?tango hurts and comforts me: '`'Tango is a sad thought that can be danced.'?Savigliano employs the tools of ethnography, history, body-movement analysis, and political economy. Well illustrated with drawings and photos dating back to the 1880s, this book is highly readable, entertaining, and provocative. It is sure to be recognized as an important contribution in the fields of cultural studies, performance studies, decolonization, and women-of-color feminism.

How to achieve balance in your life through Tango .... even if you can't dance.

From the backstreets of Buenos Aires to Parisian high society, this is the extraordinary story of the dance that captivated the world - a tale of politics and passion, immigration and romance. The Tango was the cornerstone of Argentine culture, and has lasted for more than a hundred years, popular today in America, Japan and Europe. 'The Meaning of Tango' traces the roots of this captivating dance, from it's birth in the poverty stricken Buenos Aires, the craze of the early 20th century, right up until it's revival today, thanks to shows such as Strictly Come Dancing. This book offers history, knowledge, teachings and in-sights which makes it valuable for beginners, yet its in-depth analysis makes it essential for experienced dancers. It is an elegant and cohesive critique of the fascinating tale of the Tango, which not only documents its culture and politics, but is also technically useful.

In examining ideokinesis and its application to the teaching and practice of dancing, Drid Williams introduces readers to the work of Dr. Lulu Sweigard (1895–1974), a pioneer of ideokinetic principles. Drawing on her experiences during private instructional sessions with Sweigard over a two-year span, Williams discusses methods using imagery for improving body posture and alignment for ease of movement. Central to Williams's own teaching methods is the application of Sweigard's principles and general anatomical instruction, including how she used visual imagery to help prevent bodily injuries and increasing body awareness relative to movement. Williams also emphasizes the differences between kinesthetic (internal) and mirror (external) imagery and shares reactions from professional dancers who were taught using ideokinesis. Williams's account of teaching and practicing ideokinesis is supplemented with essays by Sweigard, William James, and Jean-Georges Noverre on dancing, posture, and habits. Teaching Dancing with Ideokinetic Principles offers an important historical perspective and valuable insights from years of teaching experience into how ideokinesis can shape a larger philosophy of the dance.