This thesis is an exploration into somatic movement methods to help ease chronic pain. The study follows my personal experience as a researcher and a dancer with fibromyalgia and other chronic pain conditions. I carry forward a body-centered autoethnographic frame, as the prevailing ethos of this work revolves around considering bodily experience as an authority in personal well-being. My research follows the spirit of the Intuitive Inquiry research methodology developed by Dr. Rosemarie Anderson and evolved as I progressed through my own research and organizing processes. This thesis document is organized according to eight physical cycles of intuitive inquiry that emerged from my movement and research processes. The cycles address my conditions of chronic pain and disability, my history with dance competition in the United States, my experience with conceptualizations of the body, and the successes I experience with somatic practices, particularly Tensegrity as it applies to the body. My intuitive physical cycles conclude with a proposal for methods of movement and inner-body communication that promote ease in the body and sustainable movement.

Individual artists are capable of deeply impacting the communities in which they practice, leading to cultural development, exchange, and understanding. This impact is sometimes leveraged by nations as cultural diplomacy. Through the lens of cultural diplomacy, this document traces the development of Spanish dance in the Phoenix Valley from 1947 through the end of the 20th century by examining the careers of four international Spanish-dance artists who settled in Arizona; Adelino “Eddie” Fernandez, Lydia Torea, Laura Moya, and Dini Román. Each of these artists connected Arizona to a larger national and international dance community and their influence is felt to this day in the cultural diversity of the Phoenix Valley. The document concludes by describing the exhibit and performances that were built around this research and exploring how this research, and the author’s experience coalesce to reveal how Spanish dance––and more broadly percussive dance––is embraced in local culture, but sometimes experiences a marginalized status in post-secondary education. The author shares how ASU professors inspired her to advocate for inclusion of percussive dance in the Master of Fine Arts program, reveals the historical forces that influence its exclusion, shares personal experiences to illustrate the realities faced by dancers in the academy, and comes full circle in the realization that her advocacy, the positive change it enacted, and this very project are a direct result of these four artists’ influence and are examples of cultural diplomacy in action.

In this project, Schrodinger’s X, I explored a way of promoting a more neutral understanding among people from the same or different cultural background and the possibilities of one performance. I created an online interactive, immersive performance by combing dance, role-play games, and film. In this project, instead of sitting and watching, the audience is also part of the performance. They have the power to explore the world of this performance by making options during the performance. Each audience member sees the specific content and ending(s) based on their choice. At the end of the performance, the audience also has options to replay the performance or explore another character. There is no reference or model or documentation that relates to online interactive video performance. Thus, I explored the form of performance on my own. As the leader of this project, the author played the role of both the director and choreographer, coordinator and collaborator with six dancers, one cinematographer, and three composers. The diversity of the members of this project is extraordinary: Asian, Asian Americans, and Americans. Each member had contributed their unique voice and perspective to this project. The final product of this project contains a traceable online interactive video that audiences can replay anytime with a demonstration video and this document. Keywords: interactive videos, dance, interactive performance, cultural difference, role-play games, online performance

In my undergraduate honors thesis, I strive to convey my idea that dance is more than just movement, it’s one of the many artistic tools used to express emotions; which therefore has the power to storytell without words. It is my hope to create a captivating form of art that you not only view, but can interact and interpret.

The purpose of this project was to create a workshop for adults without dance experience to immerse them in dance as a form of therapy. The goals of this workshop are to foster physical awareness and physical creativity. There are four main areas the participants would get experience in from this workshop including self-care/awareness, expression, gesture and choreography. These four areas are the ways that the two main goals manifest themselves. For this project I reviewed research by many different professionals from the therapy, psychology, self-care, dance, and dance therapy fields. Their studies as well as my own experience aided in putting together my themes for the workshop and class activities. I include my methodology, lesson plans, a workbook, and my reflection on the process.

Motion: Performing Arts and Creative Training, also known as MPACT, will provide dance training to all levels and ages in the St. Louis, Missouri area. Our highly trained and knowledgeable dance educators will provide instruction that will inspire and foster creativity in a highly educational class setting that will prepare each student for a lifelong love for dance. Students will have the opportunity to perform in multiple settings and engage in class instruction from guest artists as well as MPACT’s educators.

Abstract
This study investigates the effects of Bharatanatyam dance on stress, mood, and anxiety. I have danced Bharatanatyam since I was 8 years old, it has offered me a way to release stress and anxiety. This study provides empirical data to support the claim that Bharatanatyam has therapeutic effects that release stress and reduce anxiety. This investigation was conducted through self-reports and interviews. A Positive Affect and Negative Affect Schedule (PANAS) scale was used to determine positive and negative effects. The average positive affect during the “dance weeks” (DW) was 46.6 and the average negative affect was 12.2. During the “no dance weeks” (NDW), the average positive effect was 23.7 and the average negative affect was 31. The participant’s interview PANAS results had an average positive effect of 39.8 and an average negative effect of 12.8. Analyzing the self-report journaling highlighted a more prevalent use of positive words during the DW and a more significant use of negative words during the NDW. The Bharatanatyam dancers who were probed to enter post-performance environment for an interview also used positive words to describe Bharatanatyam dancing. In conclusion, practicing Bharatanatyam had an overall positive effect on mood, and can reduce stress and anxiety.

A Personal Journey Through Physical Fitness chronicles one individual's academic and physical journey through fitness. An ex college gymnast after exiting formal sports looks to academics for the answers to accomplish the goal of working out one hour a day and feeling as well as being physically fit as a result. This research resulted in finding the five pillars of physical fitness; which are Endurance, Flexibility, Strength, Balance, and Agility. After determining that these were the five primary pillars of physical fitness a workout plan was made based on and focused on improving them. This work out plan included running and hiking for endurance, high intensity interval training for agility, endurance and strength, stretching at the end of every work out, and a weightlifting program that utilized push, pull, and lower body days. It also utilized yoga for flexibility, recovery, and balance. Additionally, gymnastic ring strength was included to help develop balance and strength. Then a four-week trial period was executed taking measurements at the beginning and end of the plan. The results of the five-pillar plan were quantified using physical metrics. There was improvement in all of the pillars: Endurance, Flexibility, Strength, Balance, and Agility. However it should be noted there was not a direct measure for balance making its improvement much more subjective and qualitative than quantitative. In addition to having physical metrics of health and increased fitness there were mental side effects such as of feeling good and more relaxed throughout the process. At the end of each week of the four-week workout trial mental and physical feelings were recorded and included in the study. The method and plan were successful and created in a way that others could follow this four-week plan to improve their own physical health.

What makes a Russian dancer Russian? In 1909 Sergei Diaghilev essentially created a tradition of "Russian ballet" through his Ballets Russes, which brought the stars of the imperial Petersburg theater to Paris and other Western capitals. By commissioning new and innovative works, such as Igor Stravinsky's Rite of Spring and Firebird, Diaghilev revolutionized the standard repertoire of dance ensembles around the world. Ballet dancers such as Vaslav Nijinsky, Anna Pavlova, Mathilde Kschessinska, Dame Alicia Markova, all worked closely with Diaghilev. Post-Diaghilev, Rudolf Nureyev (an ethnic Tatar) and Mikhail Baryshnikov were both born in the Russian-dominated Soviet Union, and later escaped to live and dance in the West. All of these artists, despite their varied origins, considered themselves to be Russian dancers. Why? What, in their view, made them Russian? Careful and original analysis of their memoirs and other writings suggests that Russian identity is highly complex and composed of many different elements. Some dancers inherited their Russian identity from their parents. Others acquired their Russian identity through language, religious conversion to Orthodox Christianity, a common tradition of ballet training, participation in distinctly Russian dance companies, or culture. In general, these dancers do not regard "Russianness" as innate; instead, Russian identity is created and achieved through cultural practices. By participating in the educational tradition of the Imperial ballet, these dancers become Russian.

This paper is a personal exploration of vulnerability in the creative process – how to recognize it, articulate it, and make active decisions despite feeling vulnerable while engaging in the creative process. It is structured mirroring Brené Brown’s Rising Strong Process: The Reckoning, The Rumble, and The Revolution. The reckoning is a process of inquiry and discovery that propels me towards growth. It’s becoming mindful so I can recognize patterns and explore why I habitually act/think in particular ways. The rumble, to me, consists of the process anteceding the choice to grow and change after discovering new knowledge from the reckoning instead of ignoring facing these findings because they present fear, shame, and vulnerability. And the revolution is not only what I take away from the reckoning and rumble process but how it affects the way I interact with the world, how I am irrevocably changed as a result of the rising strong experience. My research established three things: First, that the ability to be vulnerable catalyzes growth and deeper connection. Second, that the creative process lends itself to living vulnerably. And third, people are often blinded by vulnerability, resulting in inactive decision making. The paper follows an investigation grounded in this research where I engage in the creative process to build a dance performance piece and journey for both others and myself. Topics such as shame, fear, vulnerability, engagement, active-decision making, and connection are explored. Ultimately, the reckoning illustrated to me that the hardest thing about recognizing my vulnerabilities is discovering my habitual patterns that hide them from me. The rumble taught me various lessons but ultimately showed me engaging with vulnerability is a process that includes a lot of time and challenges. And my revolution solidified my self-worth will only be destroyed if I choose not to live a vulnerable and capricious life.