Tag Archives: Dance

Jack Cole’s double bind

Jack Cole is often called “the father of theatrical jazz dance”, and “Cole technique” has strongly influenced both film dance and American theatrical dance generally. In his heyday he was one of the most powerful choreographers working in Hollywood, with contractual control over the movement design, camerawork, costuming, lighting, and editing of his dance numbers.

Cole’s status as an “invisible” gay man is crucial to more than an understanding of the satiric, parodic, or camp elements of his film work; it is also a necessary precondition for his particular mode of deployment of so-called Oriental dance practices.

Cole engaged the double bind that both women and men are prisoners of gender roles. His use of the body’s physical beauty to stand for more than spiritual power combined the theatricality and spirituality of Denishawn, the voluptuousness and intensity of Diaghilev’s Ballets Russes, and Oriental and other ethnic dance styles. His approach to dance and gender had profound effects on mid-20th-century hegemonic dance culture.

This according to “The thousand ways there are to move: Camp and Oriental dance in the Hollywood musicals of Jack Cole” by Adrienne L. McLean (Journal for the anthropological study of human movement XII/3 [spring 2003] 59–77; RILM Abstracts of Music Literature 2003-42184).

Today would have been Cole’s 110th birthday! Above, a portrait by Carl Van Vechten from 1937 (public domain); below, the Denishawn parody “Greek ballet” from Down to earth (1947).

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Filed under Dance, Performers

Transformational grammar and the foxtrot

Chomskyan transformational grammar provides a useful framework for a semasiological analysis of the foxtrot.

The foxtrot follows seven transformational rules; three are optional rules that account for certain variations that may occur while dancing at a club or in the studio while choreographing a dance, and four rules are obligatory. One rule involves gender agreement in proper foot choice, and three rules establish the relationship to the foot-placement structure and the slow-rhythm structure.

These few rules generate all the foxtrot steps one can produce: 1. Rhythm Transformation (optional); 2. Chasse Support (optional); 3. Walk Support (optional); 4. Slow-Rhythm Foot Position Junction (obligatory); 5. Gender Agreement (obligatory); 6. Direction/Turning Junction (obligatory); and 7. Foot/Direction Junction (obligatory).

This according to “A phrase-structural analysis of the foxtrot, with transformational rules” by Edward A. Myers (Journal for the anthropological study of human movement I/4 [fall 1981] 246–68; RILM Abstracts of Music Literature 1981-24274).

Above, Fred Astaire and Ginger Rogers; below, a brief documentary.

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Filed under Curiosities, Dance

Capoeira’s hidden history

Capoeira, a Brazilian battle dance and national sport, was brought to Brazil by African slaves and first documented in the late 18th century. The genre has undergone many transformations as it has diffused throughout Brazilian society and beyond, taking on a multiplicity of meanings for those who participate in it and for the societies in which it is practiced.

Three major cultures inspired capoeira—the Congolese (the historic area known today as Congo-Angola), the Yoruban, and the Catholic Portuguese cultures. The evolution of capoeira through successive historical eras can be viewed with a dual perspective, depicting capoeira as it was experienced, observed, and understood by both Europeans and Africans, as well as by their descendants.

This dual perspective uncovers many covert aspects of capoeira that have been repressed by the dominant Brazilian culture. The African origins and meanings of capoeira can be reclaimed while also acknowledging the many ways in which Catholic-Christian culture has contributed to it.

This according to The hidden history of capoeira: A collision of cultures in the Brazilian battle dance by Maya Talmon-Chvaicer (Austin: University of Texas Press, 2008; RILM Abstracts of Music Literature 2008-708).

Above, capoeira performers in São Paulo (photo by Fabio Cequinel licensed under CC BY-NC 2.0); below, capoeira performers in Salvador, Bahia.

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Filed under Black studies, Dance, South America, Sports and games

Uday Shankar’s “Kalpana”

 

The feature film Kalpana (Imagination) is the only kinetic record of Uday Shankar’s choreographic work. Directed by and starring Shankar himself, it is semi-autobiographical and also stars his wife, Amala Shankar.

The film involved a fair amount of social commentary, and Shankar’s opening statement in it still feels strikingly appropriate:

“I request you all to be very alert while you watch this unusual picture—a Fantasy. Some of the events depicted here will reel off at great speed and if you miss any piece you will really be missing a vital aspect of our country’s life in its Religion, Politics, Education, Society, Art and Culture, Agriculture and Industry.”

“I do not deliberately aim my criticism at any particular group of people or institutions, but if it appears so, it just happens to be so, that is all. It is my duty as an Artist to be fully alive to all conditions of life and thought relating to our country and present it truthfully with all the faults and merits, through the medium of my Art.”

“And I hope that you will be with me in our final purpose to rectify our own shortcomings and become worthy of our cultural heritage and make our motherland once again the greatest in the world.”

This according to “Uday Shankar’s Kalpana” by Sunil Kothari (Sruti 195 [December 2000] 53–57).

Today is Uday Shankar’s 120th birthday! Above and below, excerpts from the film.

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Filed under Asia, Dance, Film music, Performers

Ratoh jaroe and female youth empowerment

The Acehnese dance form ratoh jaroe has empowered young women, especially high school students who are shaping their own youth culture, by taking center stage in Jakarta, one of the largest metropolitan cities in the world.

Young Jakartan women take advantage of the positive reputation of ratoh jaroe there, leveraging perceptions of the genre to channel self-expression and confidence, maintain their physical and mental health, and enrich their social lives, religious identity, education, and future. The genre is a medium for what young female Jakartan students consider success. Furthermore, Jakarta’s cosmopolitan engagement with consumerism and industry, along with the goal-oriented mindset of Jakartan youth, has created a fertile social space for ratoh jaroe’s popularization.

A network of practitioners and the culture of competition drives the circulation and economics of a ratoh jaroe industry, and Jakartan understandings of the dance’s historical roots in Islam promotes its acceptance, allowing young, mainly female, Muslim dancers to maintain their religious identities while performing on a public stage.

This according to “Ratoeh jaroe: Islam, youth, and popular dance in Jakarta, Indonesia” by Maho A. Ishiguro (Yearbook for traditional music LI [2019] 73–101; RILM Abstracts of Music Literature 2019-20798).

Below, a Jakartan group performs in 2012.

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Filed under Asia, Dance, Women's studies

Paul Taylor’s musicality

While his contemporaries were moving away from conventional music and toward experimental styles, Paul Taylor embraced folk music and Baroque composers.

Both genres typically have simple meters and lend themselves to choreographically friendly units of eight counts, and Taylor created movement that works through the expected meter, and, consequently, the phrasing of the music. But musical and choreographic phrases are often at odds in Taylor’s works, a discrepancy that creates intricate and engaging work that has expanded the scope and significance of American dance.

This according to “Paul Taylor’s meticulous musicality: A choreomusical investigation” by Todd Coulter (Dance chronicle XXXVII/1 [2014] 63–84; RILM Abstracts of Music Literature 2014-2397).

Today would have been Taylor’s 90th birthday! Above, Taylor in 1960 (photo by Carl Van Vechten); below, Esplanade, one of the works discussed in the article (The introduction—mostly quoting from Taylor— lasts about 1¾ minutes).

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Filed under Dance

Pina Bausch and Tanztheater

Pina Bausch’s Tanztheater draws upon elements of both dance and theater, juxtaposing, for example, choreographed gesture, the spoken word, and popular song. It echoes her heritage of Ausdruckstanz, but extends that tradition in a radical approach to form, content, and subject matter.

In impulse, Bausch has much in common with the postmodernists: in her rejection of illusion, her reconceptualization of what constitutes dance, and the imperative to make dance aware of itself. Her retention of realism, wrapped in a theatrical though fragile framework, results in a very different mode of dance making and performing.

The seeming authenticity of the performers’ experiences onstage and the unapologetic presentation of everyday bodily experience demand a reciprocal sensory response from the audience. The stark presentation of gender conflict, both within individuals and between women and men, and the raw and gutsy energy of performance that demands a visceral response, seem to hold a special attraction for a young audience, particularly in Europe.

This according to “Pina Bausch: Dance and emancipation” by Norbert Servos and Patricia Stadié (RILM Abstracts of Music Literature 1998-31027), an essay included in The Routledge dance studies reader (London: Routledge, 1998, 36–45; RILM Abstracts of Music Literature 1998-31023).

Today would have been Bausch’s 80th birthday! Above, Pina Bausch (©Joerg Lange) is licensed under CC BY-NC-SA 2.0; below, an excerpt from Pina by Wim Wenders.

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Filed under Dance

Anna Halprin and the RSVP cycles

 

For Anna Halprin, the RSVP cycles are a touchstone for realizing her mission to have everyone dance, regardless of dance training, age, or ability.

The inclusion of as many people as possible in the world of dance had always been an essential aspect for Halprin, who saw engagement with difference as a way of enriching her own personal landscape as well, through across-the-board work without cultural, historical, or geographical boundaries.

To make this dynamic inclusive, she sought a methodology for creating collective works based on a common language that would make it possible to transcend the ideas and preconceptions of gender, social, and cultural categories including age, artistic technique, race, and educational background. The RSVP cycles are the instrument and the outcome of this quest.

This according to “Anna e Lawrence Halprin: Il ciclo RSVP” by Laura Colomban (Danza e ricerca IX [dicembre 2017] 173–87).

Today is Anna Halprin’s 100th birthday! Above and below, the choreographer in 2010.

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Filed under Dance, Pedagogy

Raqṣ šarqī as musical interpretation

 

Interpretive skill plays a particularly important role in Egyptian raqṣ šarqī, which is customarily improvised by a solo dancer to live musical accompaniment. The heterophonic structure of classical Egyptian music involves layering instruments, each of which simultaneously performs its own ornamentation on the melody, rather than adding harmonies.

As an intermediary between the music and the audience, the dancer has the ability to direct the audience’s attention to a particular instrument or embellishment by emulating its rhythm, pitch, and dynamics in movement. In so doing, the raqṣ šarqī dancer chooses not only what the audience will see, but also what they will hear.

The concept of muāsabah (analytical listening) illuminates how, by being a sammīʿa (skilled listener), the dancer can enhance the audience’s appreciation of the music, temporarily making them skilled listeners as well. Ultimately, raqṣ šarqī performance is a multisensorial practice that combines sounds, sights, and movements in order to heighten the audience’s aesthetic and emotional experience.

This according to Listening with the body: The raqs sharqi dancer as musical interpreter by Ainsley Hawthorn (St. Johns: Research Centre for the Study of Music, Media, & Place (MMaP), 2020).

Above, a raqṣ šarqī dancer in Cairo with her ensemble, photographed by Dan Lundberg; below, Dr. Hawthorn presents her research.

Related articles:

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Filed under Asia, Dance

Middle Eastern dance and the West

 

Belly dance is the English-language name for a complex of solo improvised dance styles of Middle Eastern and North African origin whose movements are based on articulations of the torso.

The expression danse du ventre—literally, dance of the belly—was initially popularized in France as an alternate title for the Orientalist artist Jean-Léon Gérôme’s 1863 painting La danse de l’almée (detail above) and ultimately became the standard designation for solo, and especially women’s, dances from the Middle East and North Africa.

The translation belly dance was introduced into English in 1889 in international media coverage of the Rue du Caire exhibit at the Parisian Exposition Universelle. A close examination of the historical sources demonstrates that the evolution of this terminology was influenced by contemporary art, commercial considerations, and popular stereotypes about Eastern societies.

This according to “Middle Eastern dance and what we call it” by Ainsley Hawthorn (Dance research XXXVII/1 [summer 2019] pp. 1–17).

Below, the legendary Fifi Abdou (فيفي عبده) in 1986.

Related article: Subversive belly dancing

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Filed under Dance, Iconography