By Jacinto Velez, Makapuu Point.
I argue that the invention of the Bossa Nova as a social dance in the U.S. was a major point of arrival in the music’s translation to audiences abroad. Such a translation eventually allowed musicians and critics alike to dismiss it as a dance fad and boon to record sales rather than a sustainable style of popular music. Much of this dismissal has to do with how popular music scholars devalue certain musical practices like dance fads, and dance more generally, while elevating others, such as a musical style’s engagement with politics or musical innovation, to tell music history.
The majority of my discussion focuses on the social class construction and presentation of Bossa Nova as a dance and its relationship to other instrumental musical styles from Latin America circulating in U.S. popular culture during the early 1960s; it explores different elements of the dance’s history – there is the dance it self, the act of watching the dance, and then there are the musical components of instrumental Bossa Nova that translated into dance. However, what makes this story worthy of attention is how Bossa Nova was a crucial marker of values for those with a desire to attain an elite social status in the United States in ways that mirror and compliment class aspirations surrounding the music’s invention in Brazil.
In both countries, Bossa Nova was a genre, a powerful symbol of class aspiration, and a marketing tool for those wishing to capitalize on its success. This paper adds to the many studies of Bossa Nova’s popularity in the United States with a focus on the milieu of social forces involved in the Bossa Nova dance. As the quote above succinctly underscores, many of the cultural conficts surrounding the Bossa Nova dance had to do with who exactly was watching and dancing in terms of their age, race and social class. To date it remains one of the favorites throughout the world.
I argue that the invention of the Bossa Nova as a social dance in the U.S. was a major point of arrival in the music’s translation to audiences abroad. Such a translation eventually allowed musicians and critics alike to dismiss it as a dance fad and boon to record sales rather than a sustainable style of popular music. Much of this dismissal has to do with how popular music scholars devalue certain musical practices like dance fads, and dance more generally, while elevating others, such as a musical style’s engagement with politics or musical innovation, to tell music history.
"Social Dancers know that no matter the size of the gesture - a smile that brightens
someone else's day - we can all take active part in making a difference."
The majority of my discussion focuses on the social class construction and presentation of Bossa Nova as a dance and its relationship to other instrumental musical styles from Latin America circulating in U.S. popular culture during the early 1960s; it explores different elements of the dance’s history – there is the dance it self, the act of watching the dance, and then there are the musical components of instrumental Bossa Nova that translated into dance. However, what makes this story worthy of attention is how Bossa Nova was a crucial marker of values for those with a desire to attain an elite social status in the United States in ways that mirror and compliment class aspirations surrounding the music’s invention in Brazil.
"Blame It On The Bossa Nova" by Edyie Gorme
In both countries, Bossa Nova was a genre, a powerful symbol of class aspiration, and a marketing tool for those wishing to capitalize on its success. This paper adds to the many studies of Bossa Nova’s popularity in the United States with a focus on the milieu of social forces involved in the Bossa Nova dance. As the quote above succinctly underscores, many of the cultural conficts surrounding the Bossa Nova dance had to do with who exactly was watching and dancing in terms of their age, race and social class. To date it remains one of the favorites throughout the world.
"Social Dancers love moving to music. Maybe they are not really dancers?"