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The purpose of this paper is to scrutinize how Miley Cyrus’ brand values are projected through the multimodal semiotic structure of the live performance of the song Do my thang (from the Bangerz album (2013)).

Sociosemiotic conceptual framework in conjunction with an interpretive videographic method of analysis, facilitated by the multimodal qualitative discourse analytic software ATLAS.ti.

Four major territories were identified as regards the spectacle’s latent axiology, namely, freeplay, polymorphous sexuality, neo-burlesque, and hyperdifferentiation.

Attending to structural couplings between signs and modes in the context of bespoke artists’ brand languages constitutes a priority for managing an artist as brand, and, concomitantly, for safeguarding relevance for a fandom. A multimodal reading grid is offered to this end.

From a branding point of view, this study constitutes the first one that theorizes the live show spectacle as the manifest discourse whereupon brand image and brand values are edified, with an emphasis on the dance mode, over and above the verbal/visual modes that dominate the advertising/branding literatures.

The purpose of this paper is to investigate the specific field of arts entrepreneurship by focussing on the practices of vertical dance; a language of contemporary dance where dancers act on a vertical axis, moving suspended on the surface of buildings and walls. The authors’ focus on vertical dance as a meaningful corporal practice to explore the particular combination of dance and human movement, going beyond its purely metaphoric dimension.

The authors’ adopt a micro-social perspective, observing the practices (Gherardi, 2012; Nicolini, 2012; Sicca, 2000), that took place from 2013 to 2015 in the daily work of Wanda Moretti, a Venetian choreographer and co-founder of the company “Il posto”, observed in different contexts of artistic practices (Zembylas, 2014).

Deconstructing the overlapping dimensions that compose the space in our daily experience (force of gravity and the supporting surface), vertical dance clarifies how often we undervalue the complexity of the space and, at the same time, opens up the way for a better understanding and investigation of entrepreneurship in artistic fields.

The study sheds light on the way in which different categories, such as the human body, space, and movement, are a particular entanglement of elements, useful in highlighting some of the fundamental assumptions at the heart of the field of entrepreneurship. The heterogeneous complexity of space and bodies is emphasised, challenging its ordinary conceptualisation.

Este trabajo tiene como objetivo investigar el campo específico de las iniciativas empresariales artísticas, centrándose en las prácticas de la danza vertical, un lenguaje de la danza contemporánea donde los bailarines actúan sobre un eje vertical, moviéndose suspendidos sobre la superficie de edificios y paredes. Nos centramos en la danza vertical como práctica corporal significativa para explorar la combinación particular de la danza y el movimiento humano, que va más allá de su dimensión puramente metafórica.

Adoptamos una perspectiva micro-social, focalizándonos en las prácticas (Gherardi, 2012; Nicolini, 2012; Sicca, 2000) que tuvieron lugar desde 2013 hasta 2015 en el trabajo cotidiano de Wanda Moretti, coreógrafa veneciana y co-fundadora de la empresa “Il posto”, observado los diferentes contextos de las prácticas artísticas (Zembylas, 2014).

En deconstruir las dimensiones superpuestas que componen el espacio en nuestra experiencia diaria (la fuerza de la gravedad y la superficie de apoyo), la danza vertical aclara la frecuencia con la que subvaloramos la complejidad del espacio y, al mismo tiempo, abre el camino para una mejor comprensión y la investigación del espíritu empresarial en los ámbitos artísticos.

El estudio subraya cómo diferentes categorías, como el cuerpo humano, el espacio y el movimiento, son un enredo particular de elementos, útil para poner de relieve algunas de las premisas fundamentales en el campo del espíritu empresarial. La complejidad heterogénea de espacio y los cuerpos se enfatiza, desafiando a su conceptualización ordinaria.

In this essay, two purposes are of importance. One is to frame anti consumption as a social marketing issue on micro and macro levels. The second is to set forth dance as a persuasive element in anti consumption social marketing strategy, which heretofore has been under utilized and under theorized.

This essay draws from relevant existing literature in social marketing and builds and extends dance theory in television ads to conceptualize dance as a viable consumer culture aesthetic in anti consumption social marketing campaigns.

Effectively employing dance images in anti consumption social marketing campaigns may contribute to redesigning of the self-image and identity of consumers. Moreover, through linkages of positive behaviors to dance celebrations and rituals, aligned with an overall social marketing campaign, dance may facilitate reduction of negative consumption behaviors.

Social marketers’ strategic success in high involvement behavior change depends in part on the target audience’s favorable response to message processing. The social marketing field encompasses a variety of such behaviors that if changed, improves both society as a whole, and the lives of individuals.

There are three aspects of value and originality in this contribution. They include forwarding anti consumption as a social marketing issue in consumer culture; theorizing dance as a somato-visceral and kinesthetic approach to anti consumption social marketing behavior change; and demonstrating dance as a positive persuasive element that can reside within the boundaries of social marketing ethics.

The purpose of this paper is to analyze the strategy of performance art, especially Silat Movement (as a source and identity of traditional dance movement of Minangkabau ethnic group), as a marketing medium of tourism, especially in West Sumatera Province.

This research used a qualitative approach among six cases of dance. Quantitative method was used to collect data about the dance movement of Minangkabau ethnic group, which is in accordance with the cultural value that they adopt. The data collecting technique used was focus group discussion, documentation, observation and interview. The case study method was used to conduct this research, focusing on the Silat dance movement as a medium to promote tourism. The research method is presented to generate a study that is in harmony with the background and the problem statement. This was a qualitative descriptive analysis research with the aim of providing a comprehensive illustration of performance art as a medium to promote tourism in West Sumatera.

Minangkabau ethnic dance movement, which is based on custom and religion, includes movements originating from the Silat movement. Movements in Minangkabau dance include Silat movements, such as attacking and fending off, rolling over, sawhorse posture and leg and hand movements. This is an original movement source and derives from cultural movements born from the fighter. That is why the Minangkabau dancer is a male; females were initially not allowed to dance because the movements are not suitable for them. Movement stylization suitable for a woman appears when she starts involving in dance movements in Minangkabau. Given the basis of culture and religion, the concept of suitable movements for a woman involves having no pelvic-rocking movements, erotic movements (with legs, hands and head) or other movements, such as rolling over, fighting and fending off. When male and female dancers perform together, they are not allowed to touch each other.

The movement in the dancing art of Minangkabau actually should be in harmony with, balanced on and based on the value of Adat Basandi Syarak, Syarak Basandi Kitabulah, which is the philosophy of the Minangkabau ethnic group. This means, a religious value must be seen in all expressions of dance movements of the Minangkabau ethnic group; no expression should contradict the values of the religious and customs value. A similar perception to the philosophy states that it is very helpful for Indonesian choreographer for the needs of aesthetic from the rich of Indonesian dance. Also, Hastuti and Supriyanti (2012) state that it can be a differentiator from the dance rules of Western thought patterns.

This chapter focuses on creating a Torres Strait Island perspective on the research ethics and cultural protocols of Islander dance. Previous research into Torres Strait Islander cultural dance has traditionally focussed on the music and songs and rarely on the movements themselves or the cultural protocols of dance. Specifically, we explore how Islander dance from the Island of Mer (Meriam Kab) is not only created and practised but also how that information is communicated. This chapter asks the questions – how should Meriam Kab be researched? What are the protocols and processes that need to be followed? What is the role of Elders and how important is their place in the practice of dance? These questions will be explored through the cultural dances performed by the Gerib Sik Torres Strait Islander Corporation as an inroad into the significance of Meriam Kab as expressions of Meriam identity. Gerib Sik has a long tradition of cultural consultation in the development of their dances, and this chapter is co-authored by the directors. Through this writing, we hope to shine a spotlight on Meriam Kab research by illustrating the importance of the specificity of Islander identity.

This chapter explores how to introduce young children to coding as a literacy using mobile devices. Learning how to code is changing what it means to be literate in the twenty-first century and, increasingly, early years educators are expected to teach young children how to code. The idea that coding is a literacy practice is relatively new, and this chapter first presents strategies for introducing coding without technology. It then explores how to scaffold young children’s coding literacy proficiencies through programming and coding robotic toys. When young children have become familiar with coding and solving challenges using concrete materials and robotic toys, it is possible to introduce mobile devices, apps and humanoid robots in playful ways. This chapter explores how this can be done.

I suggest sociality depends on affective encounters between individuals in particular spaces.

Through an ethnography of Melbourne's grindcore death-metal scene, I examine how belonging in a music scene is constituted by scene members’ affective encounters. In particular, I suggest that a “brutal” disposition is necessary for cultivating the affective intensities necessary for experiencing belonging in the scene. Using scene members’ own understandings of “brutal” I shift from iconic representations of “brutality,” common in other metal scenes, toward a brutal affect. Here, brutality is experienced as a set of embodied intensities, difficult to articulate, but crucial to understanding how scene members cultivate belonging – in the grindcore scene, and in scenic spaces.

This paper explores informational dimensions of dancing by focusing on the cases of two folk dance groups practicing Mexican ballet folklórico in the US.

Thematic analysis of (1) extensive recollections from one of the study's coauthors, an academic librarian who was an active member of a ballet folklórico group; (2) an interview with that coauthor's brother, who is the current director of this school; and (3) instructional and demonstrative videos posted on YouTube by two US-based ballet folklórico groups.

Ballet folklórico dancers must use a wide range of information. The most important is sociocultural information, which expert dancers display while dancing and help novices acquire as enacted, expressed, or recorded information. According to expert dancers, sociocultural information becomes increasingly embodied through repeated enactment and constant interaction with ambient information. Specifically, ambient information provides parameters that both enable and limit the performance of the dance.

This paper contributes to the emergent Library and Information Science (LIS) literature on dancing and its informational aspects.