Against the backdrop of a four-year study into dance for people with Parkinson's, I examine one woman's claim that dancing makes her feel beautiful, and, as such, is fundamental to her well-being. I debate the challenge that this claim poses to those who argue that beauty in dance is at best unimportant, at worst disenfranchising. In debating this challenge, I create a link between aesthetics and health through a reformulation of the value of beauty in the context of chronic illness and well-being. This link then allows me to discuss how feeling lovely could become relevant and meaningful within the context of participating in dance.

In 1999, Bill T. Jones, in collaboration with digital artists Paul Kaiser and Shelley Eshkar, presented an installation at the intersection of dance, drawing, and digital imaging. Ghostcatching featured Jones's previously improvised movements recorded using motion capture technology. In 2010, Kaiser, Eshkar, and Marc Downie of the OpenEndedGroup revised Ghostcatching into a new piece titled After Ghostcatching, composed of unused sequences of Jones's movement and sound captured for Ghostcatching. This essay focuses on the extended relation between Ghostcatching and After Ghostcatching to track a shift from so-called identity politics to a discourse of post-racialism over a ten-year period in U.S. history. A consideration of various media—motion capture technology, digital art and imaging, and improvised, virtual dance—as well as formal analysis of each piece, highlight the political effects and visual implications of each work in a racially mediated world. In this article, I question the status of Jones's raced, sexed, and gendered body within neoliberal fantasies of post-racialism. In spite of the persistence of visible markers such as skin color that are mobilized to construct racial subjects, with the development of digital imaging and new visual technologies, to what degree is race actually visual? That is, how are race and the racialized body in motion subject to and determined by specific media, i.e., photography and digital art, improvised dance and choreographic form? This analysis of Ghostcatching and After Ghostcatching reveals how each piece tests the boundaries of choreographic form and digital imaging technologies as well as the category of race as inherently visual—a test that posits race as technology itself in visual, haptic, and spatial terms.

This article chronicles the formation and first season of the dance company Ballet Caravan (1936–1940) with a special focus on the role of Lincoln Kirstein in the troupe's founding. This account of the Caravan's early history draws upon an array of primary sources to offer new perspectives on the company's relationship to modern dance circles and its parent organizations (the American Ballet and School of American Ballet, co-founded by Kirstein and George Balanchine in 1934). It traces Ballet Caravan's touring activities during 1936 (including its debut at Bennington College) and details ballets created for the company by Lew Christensen, Eugene Loring, and William Dollar, as well as previously unknown early choreographic work by Erick Hawkins. This account reveals that Ballet Caravan was initially conceived of neither as a dancer-driven initiative nor a deliberate attempt by Kirstein to pursue an American artistic agenda (as it has been previously understood by scholars), but rather was a practical response to institutional crises in the larger Balanchine–Kirstein ballet enterprise. The American Ballet and Ballet Caravan thus reveal themselves in 1936 as more contiguous than distinct, sharing personnel and aesthetic values, as well as the involvement of Balanchine himself.

By many recent accounts, dance and theory are natural bedfellows—an art form and a form of critique that are inherently unstable, difficult to discuss. Both are notoriously impervious to systematic accounts because they are in states of physical and conceptual motion, perpetually underdetermined.