Pina Bausch at Juilliard and in NYC 1959–1961

Before Pina Bausch (1940–2009) choreographed for Kurt Jooss’s Folkwang Tanzstudio, before she took over Wuppertal Ballet and renamed it Tanztheater Wuppertal, before she startled the world with her radical imagination, she had been to Juilliard and worked with choreographers in New York City. An artist who avidly embraced new experiences, she once defined her form of tanztheater as “a space where we can encounter each other.”[1] I maintain that the encounters during her two years in New York contributed more to her development than most Bausch scholars have acknowledged.

[Let me say right here that the footnotes are woefully out of order. Sorry for the inconvenience, but I made cuts some months ago, and it was confounding for me to try to re-order them in this format.]

Some scholars claim that American dance, with its formalist concerns supposedly in the forefront, had little effect on Bausch.[5] I attribute this view to a misunderstanding of what was considered “mainstream modern dance” in those years. The formalism of Merce Cunningham was quite marginal at the time, while Graham’s aesthetic—the emotional core of the modernist narrative—still held sway. The concert series at the 92nd Street YM-YWHA, the stronghold for modern dance in New York, was packed with former Graham dancers including Pearl Lang, Anna Sokolow, Paul Taylor, Yuriko, and Sophie Maslow. Many of them were teaching at Juilliard. (Bausch herself performed there in December 1959 with Paul Sanasardo, in his work In View of God [6], more about this later).

Merce Cunningham was rarely invited to perform at the Y in the fifties, nor was he on the Juilliard faculty. He wasn’t widely accepted until the success of his 1964 world tour. (He too had danced with Graham, but his choreography departed so radically that it pushed beyond “modern dance” into another category that was called “contemporary dance” or sometimes “abstract” dance). Judson Dance Theater, which erupted with the bold experimentation that ushered in post-modern dance, didn’t emerge until 1962—and even then, it was below the radar. So the Juilliard dance department, with its director Martha Hill (herself a former Graham dancer), was basically aligned with the center of modern dance at the time.

The New York influence on Bausch was threefold. First, her Juilliard teachers, most of whom were international figures: Antony Tudor, Alfredo Corvino, José Limón, Graham (especially through company members Mary Hinkson and Donald McKayle) and to some extent, La Meri, Louis Horst, and Anna Sokolow. Second, the choreographers she worked with outside of Juilliard: Paul Sanasardo and Donya Feuer, Paul Taylor, and again, Tudor, at the Metropolitan Opera Ballet. Lastly, the sheer diversity of styles, ethnicities, and music genres that populated New York at the time.

Graham technique at Juilliard. From left: William Louther, Martha Hill, Donald McKayle (teaching the class), Dudley Williams, Mabel Robinson, and Pina Bausch. Photographer unknown, Courtesy Juilliard Archives.

My purpose is to open a window into that period of the young Pina Bausch in New York. I discuss the range of styles she participated in at Juilliard, her close—and fraught—relationship with Tudor, her performances in the year-end school concert, and her friendship with a diverse group of students. I also describe her immersion in the work with Paul Sanasardo and Donya Feuer in Chelsea; her brief time with Paul Taylor at Spoleto; her stint with the Metropolitan Opera; and her attraction to Sokolow’s work. Although it doesn’t fit into the two-year span, I also include her four weeks at Saratoga in 1972, where, through Sanasardo and the late Manuel Alum, she met two dancers who were essential to the creation and longevity of Tanztheater Wuppertal Pina Bausch.

 

Crossing the Atlantic

From the age of 14 to 18, Philippine (her given name) Bausch studied dance with Kurt Jooss, director of dance at the Folkwang School in Essen. Jooss was a proponent of Austruckstanz but veered off from Rudolf Laban’s movement choirs to develop tanztheater as a concert form. Jooss was a prolific choreographer; his company toured extensively throughout Europe before and after World War II. His anti-war ballet, The Green Table (1932), is one of the iconic works of the twentieth century. A leading educator as well, Jooss developed a training method that combined the strength and clarity of ballet with the weight and effort flow of Laban.

Pina benefited from the multi-arts nature of the school. In 2002, she told The Guardian, “At this time at the Folkwang, all the arts were together. It was not just the performing arts like music or acting or mime or dance, but there were also painters, sculptors, designers, photographers.”[8] At the end of her last year there, she won the Folkwang prize, possibly the first dancer to be so recognized. A grant from the German Academic Exchange Service (DAAD) funded her sojourn to the Juilliard School of Music (now simply the Juilliard School).

Lucas Hoving teaching a Composition Materials class, Photo © Radford Bascome, courtesy of the Juilliard Archives.

Lucas Hoving, the Dutch dancer who had worked closely with both Jooss and Limón, was a link between the Folkwang School in Essen and Juilliard, having taught in both schools. Like Jooss, Hoving combined ballet and modern vocabularies in his technique classes. After her ship set sail from the port city of Cuxhaven to New York in the fall of 1959, the 18-year-old Pina wrote to Lucas, asking him to meet her at the New York harbor. Almost five decades later, when receiving a Dance Magazine Award, she told a poignant story about the way New York welcomed her, which I repeat at the end of this essay.

 

Friends, Classes, and Spirit at Juilliard

Pina loved the cultural and racial diversity at Juilliard. On the day she auditioned for placement levels, she met Rina Schenfeld, a young dancer who had sailed from Israel. Neither could speak much English, but they bonded immediately. The two shared the experience of outsiders who were welcomed. As Schenfeld told me, “We were both foreigners, and we were treated so beautiful, like real important guests.”[9]

Pina also made friends with a group of Black students that included Sylvia Waters, Mabel Robinson, William Louther, and Dudley Williams (all of whom became major figures in the New York dance world). Sylvia told me about a holiday dinner, probably in the fall of 1959:

I remember one Thanksgiving she [Pina] spent with me and Mabel Robinson and, I think, Dudley and Bill Louther. I’d never seen her eat so much! We all ate a lot, and we all fell asleep instantly, and woke up and ate again…We were young and just having fun… it was a new experience for her, to have a traditional Thanksgiving, especially with a Black family.[10]

The comfort she felt with African American dancers gives us a glimmer of her later commitment to diversity with her Wuppertal company.

Pina Bausch and Mercedes Ellington in rehearsal. Photographer unknown, courtesy of the Juilliard Archives.

Pina was friendly with other students too. Carla De Sola, who had never taken ballet, remembers, “She would come to where I was at the barre and she would help me, give me pointers…on tendues, pliés, basic footwork…It was a kindness on her part.”[11] And Mercedes Ellington recalled, “Pina was teaching me German by body part: obershenckel [thigh] unterschenkel [lower leg].”[12]

Ellington was living in a room next to Bausch’s at International House, down the block from the Juilliard building, then on Claremont Avenue in the Columbia University neighborhood. They both worked in the cafeteria, alternating chores like tending the cash register and bussing tables. “Her favorite dessert was strawberry ice cream,” Ellington told me, “and she poured sugar over the ice cream and squeezed a lemon on top of that.” Did Pina smoke? “Smoking: always; everybody was smoking back then.”

Most students in the dance department had to choose between majoring in ballet or modern dance, and if the latter, between Graham and Limón. As a special student, Pina could take any classes she wanted.

Standing: William Louther, Donald McKayle. On knees: Mabel Robinson, Dudley Williams, and Pina Bausch, Photographer unknown, Courtesy Juilliard Archives.

The Graham technique, based on contraction and release initiated in the pelvis, is emotional—an expression of either ecstasy or despair— and yet the technique is modernist in its stark shapes. In a photo of Bausch’s early work Aktionen für Tänzer (1970-1971), she passes through a high contraction in the Graham style, very much like the photo above. In a more general way, the Graham influence can be seen in how deeply visceral the Bausch dancers’ solos are, how the movement is initiated in the center of the body. The Humphrey/Limón style is softer and more fluid, concentrating on fall and recovery (or fall and suspension), with a more lyrical flow.

Although these techniques were new to her, Pina entered them with the high level of artistry she attained at Jooss’s school. Sylvia Waters remembers, “She had very clean lines and she was unique. She rather shimmered onstage… quiet, strong, fluid…such clarity.”[13]

At Juilliard, Pina was totally focused on dance. “I never thought I would become a choreographer. I only wanted to dance,” she declared in a speech titled “What moves me” that she gave upon receiving the Kyoto Prize in Arts and Philosophy in 2007.[14] Schenfeld (who later became the magnetic star of the Batsheva Dance Company), confirms this, saying she was surprised when she learned that Pina was choreographing in Germany.[15]

That said, the German student was fully active in Louis Horst’s “Modern Forms” class at Juilliard. Horst, the composer who had mentored Martha Graham and given structure to her choreography, assigned studies for certain categories of dance styles. The Juilliard archive shows that in October Pina composed and danced “Girl In A Big City” to music by Gershwin, and for the December workshop she co-composed a “Whole Tone” study with music by Lothar Windsperger. This last was for an assignment called “Exercises in Space, Volume and Time.” For the showing in March, she created a solo in the “cerebral” category called “Mechanics on Parade,” with music by Ernst Toch, and in the “jazz” category, “Madison Avenue” to music by Edgar Fairchild.[16]

Janet Mansfield Soares, author of biographies on Martha Hill and Louis Horst and a former assistant to Horst, recalled that “Pina’s solutions were right on-point. She understood Horst’s assignments (ranging from linear to dissonant, cerebral to impressionist). I do believe his teaching gave her a strong aesthetic grounding for her lifetime of extraordinary work.” [17]

I agree that she may have absorbed Horst’s teachings insofar as he demanded rigor and cogency in the studies. However, the structure he taught was basically A-B-A, or theme-and-variations, whereas Bausch favored a collage-like structure in her work. A bonus in the classes with Horst, though, was that he would sometimes speak German with her.[18]

Bausch worked with non-white dancers every day at Juilliard. The Graham technique classes were taught by members of her company including notable Black dance artists Donald McKayle and Mary Hinkson. Pina took classes from Mexican-born José Limón and was probably directed by him in Doris Humphrey’s Passacaglia (1938). In Tudor’s Little Improvisations, she understudied Ellington, the granddaughter of Duke Ellington, and, in A Choreographer Comments, she danced alongside Japanese-born Chieko Kikuchi (no relation to Yuriko Kikuchi).

This diversity opened her eyes. Coming from a country whose führer committed genocide in order to narrow humanity down to a single genetic race, she valued (in my opinion) this more open world. When talking about New York, she said,

The people, the city, all embody something of now for me, where everything is mixed together, whether that’s different nationalities or interests or fashion, everything is just side by side.[19]

When she reshaped Wuppertal Ballet into Tanztheater Wuppertal in 1975, she started building an international company. By the 1990s, the Wuppertal dancers hailed from every continent except Antarctica.[20] Her group included Black, Asian, and LatinX dancers, as she said, “side by side.”

This diversity, and with it a sense of independence, reflected a spirit about Juilliard that Schenfeld feels helped shape Bausch, the artist: “What Juilliard gave us—it’s not the steps—it was an international, individualistic attitude, which is America, which is what New York was then. Freedom of individuality. It’s the essence of things…not teaching us to be soldiers. And that’s how she really developed and found herself.” [21]

Bausch and Schenfeld remained lifelong friends. Whenever Tanztheater Wuppertal performed in Israel, they had long visits, sometimes attending local celebrations together.[50]

 

The Tudor Connection — Deep and Long

Antony Tudor was known for his psychological ballets, for his ability to turn a well-timed gesture into a pivotal narrative moment. It was no secret that Pina was a favorite of Tudor’s. Ellington called her his muse: “There was a strong connection between her and Tudor, they spiritually understood each other.… she was acclimated to his style, so he paid a lot of attention to her.” He gave Pina leads in his ballets, even though pointework was not her forte. (He gave Ellington the lead in his Little Improvisations, which she danced with Bill Louther. Pina was in the second cast of this duet.)

Carla De Sola recalls a period when Tudor experimented with an improvisational component in class, which may have been part of his course called Ballet Production or Rehearsal or possibly Ballet Production and Arrangement:

Tudor had a tiny little composition class at the end of ballet class… and Pina Bausch was always spectacular. He would say, “Would you go across the floor and let us know where you are, what environment, by just how your body is? Is it moonlight? Is it sunlight?” And she would know how to do that! He was interested in someone who could convey something…not necessarily just through the steps but the way she carried herself, or her aura.[22]

Bausch believed in Tudor totally. The Tudor Centennial project (2008 to 2010) gave her an opportunity to look back and sing his praises:

His way of using and extending the classical dance technique was absolutely groundbreaking—for both classical and modern dance. He was the first to bring his Grandparents’ [sic] clothes onto the stage. He was in many things the first. I was of course full of admiration for him. His ballets were wonderful, but very, very hard to dance. In his pieces it needed a very special sensitivity for this fineness of feeling, accuracy, and humour. He was incredibly critical, especially about himself.”[23]

Although Pina was supremely classical in her balletic lines and port de bras, she did not have strong feet. About her efforts on pointe, Schenfeld remembers, “She didn’t feel she was doing the best for Tudor. She didn’t talk about it. I just saw her suffering.”[24] Viewing the archival film in the Juilliard archives, one can see that Pina could barely sustain pointework. Her ankles were so weak that, when on pointe, her supporting foot looked as if it could have crumpled at any moment. Bausch wrote in her Tudor reminiscence, “Once…while we were performing his piece A Choreographer Comments, I fell off pointe. I hardly dared to look him in the eye. I could have jumped into the Hudson River out of shame.”[25]

Antony Tudor rehearsing A Choreographer Comments with Koert Stuyf and Pina Bausch. Dance Division Scrapbook #4 (1959/60), p. 27. Photographer unknown.

But this film reveals that all the women students were weak on pointe. Knowing that Tudor choreographed the piece specifically for the students, I question the soundness of his decision to put them on toe before they were ready. I wonder if he even consulted with Margaret Craske, who taught pointe class.

It’s also no secret that Tudor could humiliate students. He had a knack for making cutting comments, ostensibly to toughen them up. He had nicknames for some of his students, and Bausch recalled that he had chosen a rather harsh one for her:

In the men’s class he simply called me Adolf and I had to come to terms with that. It was somehow quite clear. I had to take it. He knew that I liked him and I knew that he liked me so the German problem was settled between us…He called me Adolf. I was then Adolf. Adolf stood in the row.[26]

I was so confounded by this choice of nickname that I asked three people about it and got three different interpretations. When I told Rina Schenfeld, at first she was horrified. But after reading Pina’s full passage, she wrote this in an email to me:

It was for her [Pina] the answer about her guilt complex being German and me being an Israeli. Now I do understand. It was all there but in silence, the way my family were silenced about their family [members] being murdered by the Nazis. Nobody talked, [there was] only silence, and Tudor raised this up in a joke in a funny way, like trying to exorcise her guilt.[27]

Lance Westergard, who had been a favorite of Tudor’s at Juilliard and the Metropolitan Opera, explained to me that Tudor insisted on honesty onstage, and poking fun at young dancers was part of his commitment to that goal.[28]

Former dancer Judith Chazin-Bennahum, author of The Ballets of Antony Tudor, tended to chalk it up to a compulsive urge to insult: “He was a very cruel guy. He was not only intimidating; he could scorch you.”[29] But in a later email, she tried to square it with his larger mission: “I suspect he was trying to wake up the rather numb quality in the ballet person at the time. We were so used to doing whatever we were told, he tried to snap us into thinking about what we were doing.”[30]

In Sweden, one of Tudor’s students, Gerd Andersson (sister of the actress Bibi Andersson), had figured this out in a similar way to Bausch: For her, Tudor was “a mixture of kindness, sarcasm, and seriousness…You had to make a personal choice whether to take a joke positively or negatively. Whatever the difficulties, we all knew that what we got back far exceeded them.”[31]

Clearly the teenage Pina could take whatever darts were thrown at her. Tudor’s toxic name-calling did not put a dent in her admiration for him. She later told an interviewer, “There was a reason if he was rude. He believed if people were too comfortable they couldn’t dance.”[32]

Screen grab of Bausch in The Green Table film, 1967

Bausch engaged in his work even after she returned to Germany. In 1962, he came to the Folkwang Ballet in Essen to stage Lilac Garden and she danced the role of Caroline.[33] And she played the Old Woman in the production of The Green Table that was filmed by the BBC in 1967. She was also once cast as the lady with the feather boa in his Judgment of Paris (1938–40)[34] (though I haven’t found out where or when). This satirical ballet surely influenced her; at least this was the opinion of New York Times critic Anna Kisselgoff, who perceived, in a section of Bausch’s work Viktor (1986), a tribute to Judgment of Paris. Just as Tudor portrayed three over-the-hill women entertainers trying to interest one man, Bausch, in Viktor, choreographed three waitresses serving one male customer.[35]

 

Tudor, Sure. But La Meri—What a Surprise!

The concert of the Juilliard Dance Ensemble at the end of the 1959-60 school year comprised two programs: one in modern dance and one in ballet. The first, directed by Limón, was devoted to works by himself, Ruth Currier, and Doris Humphrey. Because Humphrey had died the previous December, Limón restaged Passacaglia and Fugue in C Minor (1938) in tribute to her. Pina and Chester Wolenski, a visiting guest alum, were cast in the lead roles originally danced by Humphrey and Charles Weidman. One of the few Humphrey works that enjoyed a long life, Passacaglia is known for its arcing body shapes, architectural formations, relationship of individual to group, and noble vision of humanity. The Juilliard archive has photos, but unfortunately no film.

Juilliard Dance Ensemble in Doris Humphrey’s Passacaglia. Bausch in center with angled elbows; Schenfeld second from right; to her right is Steve Paxton (!) To her left (far right) is Alice Condodina. Photo © Impact Photos, courtesy of the Juilliard Archives.

The ballet program, directed by Tudor, included two reconstructions of works from the Baroque era, two works by Tudor, and one by La Meri. Pina danced lead roles in Tudor’s A Choreographer Comments and La Meri’s The Seasons, both of which were documented by a special afternoon filming in a light-filled studio, thanks to Martha Hill’s prescience.

As a current member of the Juilliard faculty, I have access to these digitized films. I offer descriptions simply because I felt privileged to witness Bausch’s dancing at a young age.[36] I am not contending that these particular works were transformative for her, but perhaps they helped build a foundation she could later break away from.

Bausch and Koert Stuyf in Tudor’s A Choreographer Comments, Photo © Impact Photos Inc., courtesy of the Juilliard Archives.

A Choreographer Comments had ten sections, each one demonstrating a different ballet step. The first, “587 Arabesques,” starts with Pina standing alone, her left foot crossed over the right ankle. In many lyrical but restrained forays, six women step into arabesque with three men intermittently supporting them. The section ends with Pina standing in exactly the same position she started in, left foot crossed over right ankle, but now she is enfolded in an embrace by Dutch student Koert Stuyf.

Pina is livelier in the third section, a duet titled “Pas de Bourrée.” She partners Stuyf in what dance historian Selma Jeanne Cohen called a “snidely priggish exposition” of this little connecting step.[37] Pina’s footgear is now low heels, so she doesn’t have to worry about pointework. She holds her chin up as though looking at the world in disdain, but this haughty look could be just from trying to keep her hat, perched far back on her head, from falling off. At one point, the woman and man bump into each other, back to back, and she turns and gives him a mild nod. Tudor told an interviewer that he turned Pina “into a comedienne” during the making of this ballet.[38] I wonder if he was referring to this barely noticeable moment. It all seemed tame to my eye.

As Walter Terry pointed out in the Herald Tribune, Tudor’s Little Improvisations was more appealing. He called it “an enchanting duet, at times playful, occasionally ironic, again tender and touching.”[39] While he commended the first cast, Mercedes Ellington and William Louther, one wishes he had also seen the second cast, with Bausch. There’s a moment in the choreography when the young woman is cradling a scarf as though it’s a baby and the cloth falls to the floor. When Schenfeld described Pina performing this “sad but beautiful duet,” she felt that it caught something about Pina’s own lingering sense of loss.

In contrast to the pristine A Choreographer Comments, the tender Little Improvisations, and the massive Passacaglia, La Meri brought a very different flavor to the concert. A dance artist in the tradition of Ruth St. Denis, La Meri traveled to Asia, Latin America, and Europe to learn traditional dances that she performed and taught at Jacob’s Pillow. (For some, this might raise a red flag for cultural appropriation, but Nancy Wozny voices a more complex view in Dance Magazine.) Tudor had seen The Seasons when it premiered at Jacob’s Pillow in 1953 and was so impressed that he brought it to Juilliard. La Meri used motifs from Bharatanatyam and other classical Indian forms, for instance the lotus with fingertips floating upward, the sprinkling of seeds with fingertips dipping downward, the elbow pulling back to indicate archery. The “Primavera” section featured images of “birds, streams, storms, children, and a dreaming shepherdess.”[40] All these images illuminated Vivaldi’s Four Seasons with verve and imagination — and Pina was absolutely magisterial in it.

Screen grabs from archival film of The Seasons by La Meri. Pina and Carl Wolz.

As seen in the archival film, Bausch’s long neck and sculpted face give her a startling elegance. She creates space and light around her upper body. In the slow duet with Carl Wolz [3], subtitled “Largo: The Plants Grow and the Cowherd Dreams,” she is grounded and regal, as though she herself were rooted in the soil, ready to grow. Her focus on the hands forming lotus blossoms is transcendent. In a later section, “L’Autumno: Adagio Molto: The Drunkards Dreams after the Grape Harvest,” she dances a languid, audaciously sensual, hip-swaying solo with a veil over her face and shoulders. Reviewing for Dance Magazine, Doris Hering wrote that one of two “especially exciting” sections was a “melting solo for Philippine Bausch.”[41]

I found this 18-year-old dancing on film to be astonishing in her artistry.

Plunging into the Darkness of Sanasardo and Feuer

Paul Sanasardo and Donya Feuer 1961

Tudor knew that Pina wanted to dance more, and he had a hunch that she would be right for the work of Paul Sanasardo and Donya Feuer. Sanasardo had danced with Anna Sokolow, and Feuer had attended Juilliard a few years earlier. Their partnership was sparked by Feuer seeing Sanasardo in the original production of Sokolow’s Rooms (1955), that iconic drama of urban alienation. The two shared a three-floor loft in Chelsea—for only $250 a month![42] Called the Studio for Dance, the space became the hub of a highly theatrical form of dance exploration, a place where dancers dug deep into the human psyche. As dance scholar Mark Franko has written about their approach, “Intensity is indeed a crossing of the threshold in that it can confront us with ‘untamed’ areas of experience.”[43]

Sanasardo was teaching a rigorous modern dance class in his studio, and Tudor sent her to try it out. “She [Pina] came and took the class,” Sanasardo recalled. “She was gorgeous. She just decided we were going to work together.”[44] From Pina’s point of view, although she was still a student at Juilliard, the decision was a non-decision: “They talked to me. I couldn’t understand English, but I understood they wanted me to come to their studio. A lot of things just happened to me. I was also amazed—it was so new to me—that they had such late classes, that many people came, and the rehearsals that we did were at night. They took care of me. I never went home. I was kind of like in the family.”[45]

That she was “amazed” by people showing up at night reveals something about schedule. As mentioned by Nadine Meisner, on Bausch’s return to Essen she “found the pace in Germany lax.”[46] At both Juilliard and the Studio for Dance, classes and rehearsals had been nearly constant.

Sanasardo confirmed that “She more or less moved in.”[47] There was a daybed she could sleep on any time, so she didn’t have to travel back uptown.[48] Although Pina felt comfortable downtown, Feuer noticed that she “was very shy and cried a lot.”[49]

Sanasardo liked that Pina was a searcher: “She questioned a lot. And we used to talk a lot about, What was theater? Our early pieces were very concerned with breaking that boundary between dance and theater.” He also said, “She was spiritual. You saw her interior when she danced.” [51]

Sanasardo in Pain © Max Waldman, Archive, NY, 1970, All Rights Reserved.

Sanasardo’s work, with its extreme character portrayals, had as much an affinity for theater as for dance. He himself was a strong, expressionist performer who, according Doris Hering, could look “simultaneously evil and heroic.”[52] His choreography was equally intense. Mark Franko wrote that “Studio for Dance productions were personal and poetic, as well as provocative and disturbing.”[53] Sanasardo and Feuer worked together from 1955 to 1963, when Feuer moved to Sweden. (She collaborated closely with filmmaker Ingmar Bergman.) The only time Sanasardo and Feuer collaborated with a third dancer was for Phases of Madness—and that person was Pina Bausch.

Franko writes that the basis of Phases was “the idea that certain behaviors exceed the bounds of rationality and are most readily conveyed by dancing.”[54] About both Phases and its successor, Laughter After All, Sanasardo recalled, “There was a lot of violence in those ballets.” He drew a direct line of influence, saying, “You see it in Pina’s work.”

Franko’s description of Laughter reveals a twisted brutality in which laughter was equated with screaming, and a maniacal doctor (played by Sanasardo) tortured innocent people. Yet Feuer and others have extolled the freedom they felt at the Studio for Dance. Franko suggests that both Phases and Laughter (which was made after Pina returned to Germany) illuminate “the dialectic between madness and freedom.”[55]

This, to me, is a key connection to Bausch’s early work. The first piece for her Wuppertal company, Fritz, played on this dialectic. Bausch herself played the part of a monstrous, ungainly Grandmother. The following is a description by Josephine Ann Endicott, an unforgettably ferocious performer in Tanztheater Wuppertal:

Fritz seemed to me to be a kind of nightmare with figures out of Pina’s childhood… An extremely pale woman with a bald head, a small creepy looking woman wearing a wig with hairs on her chin, a stiff, tallish woman in a deep lilac chiffon dress with incredibly long wooden arms…a headless man in a heavy, dark winter coat, a male in a one-piece nude bodysuit wearing high stiletto shoes, false bosoms and tied around his waist a huge red pair of lips. In the silence, you could hear coughing, buzzing, panting and breathing sounds…“Father” unbuttoned “Mother’s” many-buttoned dress. She buttoned up afterward. He pushed her face forcefully into a white enamel washbowl. Grandma – all grey and old in an ugly, long, colourless dress – sat hunched in her armchair. Her legs lay over a dancer’s shoulders, which were hidden by her dress so that when she stood up she became gigantic. Pina played this part.[56]

These characters could almost have come out of a Sanasardo/Feuer production.

Many critics have described Pina Bausch’s darkness or obsessiveness as typically Germanic, but clearly Sanasardo and Feuer’s encouragement to explore the dark, bizarre side of the imagination was a key that opened inner doors for her.

Sokolow, who taught at Juilliard (mostly in the drama division), was also a potent influence. Sanasardo told me that Bausch loved Sokolow’s Rooms. While Rooms projected a bleak vision of humanity, it also brought forth vividly individual characterizations from the dancers. Ann Daly goes so far as to say that Rooms foreshadowed Bausch’s form of tanztheater.[57] While I think Rooms is too earnest, too lacking in irony, to be considered a precursor to Bausch’s work, I do agree that the portrayal of the societal harshness of Rooms could have struck a chord in Bausch.

Having been in the original cast of Rooms, Sanasardo said to me, “Of course Pina had a dark edge, which was very German Expressionist. I had a dark edge.”[58] In his work Pain (1971), he displayed his suffering lavishly. Meredith Palmer in the Harvard Crimson wrote:

With bound feet and shackled hands, lead dancer Sanasardo writhes chained to a bar, often assuming Christ-like positions, while the company screams, beats heels on the floor and squirms in sympathetic reaction. The horror of Sanasardo, knocking his head on the floor as he crosses the stage, causes gritted teeth and stifled cries in the audience.[59]

One might say that Sanasardo took Sokolow’s darkness to further extremes. Anna Kisselgoff put it succinctly: “No one leaves a Sanasardo concert laughing.”[60] Doris Hering described one section of Laughter After All in Dance Magazine: “Paul Sanasardo whacked Donya Feuer on the head,” and “she sank away from the impact, only to crawl back doggedly.”[61] That description of obsessiveness infused with masochism may sound familiar to Bausch-watchers.

Poster for performance at the Y, Dec. 1959; Woodcut by Isidor (Frank) Canner. Courtesy Pina Bausch Fndn.

Another Sanasardo/Feuer work that affected Bausch was the full-length In View of God: An Unspoken Drama in Three Acts (1959), in which Bausch performed the role of Mother, replacing Cynthia Steele. In View of God featured the remarkably solemn presence of eleven children as witnesses to erratic adult behavior. Reviewer Walter Sorell found the work frustrating but wrote that the dancers “set a morbid mood and, as they went along, achieved some stunning images that had color, poetry and inner drama.”[62]

About the children’s performance, Bausch commented, “There was nothing childish. There were like adults, only very young ones: young human beings. There was nothing cute. It was very simple.”[63] Fast forward to Bausch’s 2009 experiment of teaching the sexually combative Kontakthof to teenagers, captured in the documentary film Dancing Dreams, I’m reminded of her long-ago witnessing the self-possessed children of the Studio for Dance.

Critic Marcia B. Siegel believes that Bausch’s work resembles that of Anna Sokolow more than any other dance artist. I don’t know if Siegel was aware that Bausch had absorbed Sokolow’s aesthetic through Sanasardo. In 1986, Siegel wrote, “A Sokolow dance is a series of escalating and subsiding shocks powered by the ongoing, repetitive drive of constant motor activity, a direct expression of feeling carried to an extreme.”[64]

Magritte, Magritte by Anna Sokolow, with Juilliard students, photo © Beth Bergman, courtesy of the Juilliard Archives.

But Sokolow also possessed another, very different quality that captivated Bausch. Jim May, longtime Sokolow dancer and founder of the posthumous company, recalled Bausch’s reaction to the American choreographer’s Magritte, Magritte (1980), her tribute to the surrealist painter:

After the premiere of Magritte, Magritte the Sokolow Player’s Project went on an extensive European tour which included a performance at the Cologne Opera House where we presented Magritte. After the performance an excited Pina Bausch came running backstage… She came up to Anna and said, “Anna this is exactly what I want to do!”[65]

It seems to me that Bausch combined Sanasardo’s darkly obsessive quality and the surreal, dreamlike sensibility of Sokolow’s Magritte, Magritte—as well as other influences—into a style that was thought-provoking, absurdist, sometimes funny—or something like funny—while keeping a sharp psychological edge.

Needless to say, Jooss was a major part of Baush’s lineage, and she undoubtedly possessed what one critic called “Bausch’s ineradicable Germanness.”[66] But Sanasardo and Sokolow were also prominent threads in the tapestry of her sources.

 

Spoleto, June 1960

Paul Taylor’s Tablet with Dan Wagoner and Bausch, photo courtesy Paul Taylor Dance Company.

 

After the year-end concert at Juilliard in the spring of 1960, Pina headed for the Festival of Two Worlds in Spoleto, Italy, as a dancer with Paul Taylor. That summer Gian Carlo Menotti conceived a new (short-lived) company called New American Ballets that would perform both ballet and modern dance works. (I suspect that Menotti was trying to recreate the spectacular success of Jerome Robbins’ Ballets USA during the first summer of his festival in 1958.) The choreographers were Donald McKayle, Karel Shook (later to co-found Dance Theatre of Harlem with Arthur Mitchell), Herbert Ross, and Taylor. The company included Mabel Robinson, Dudley Williams, and Graham dancer Akiko Kanda (all of whom had been Pina’s classmates at Juilliard), as well as Mary Hinkson, and Arthur Mitchell—who was tasked by Menotti to organize the group. Bausch was able to continue her friendship with Mabel Robinson that she’d had at Juilliard.

Bausch and Wagoner in Tablet, photo courtesy PTDC.

Taylor was making a new duet for Bausch and Dan Wagoner (on leave from the Graham company) that was half of a quartet titled Tablet. In his autobiography, Taylor wrote that he was inspired by Bausch:

Pina…one of the thinnest human beings I’ve ever seen… is able to streak across the floor sharply, though a bit unevenly, like calipers across paper. She’s also able to move slower than a clogged up bicycle pump; I love watching her and suddenly have an idea for the duet—am eager to turn her into a black widow spider or praying mantis.”[67]

McKayle had a vivid memory of Bausch in Tablet:

Paul took advantage of Pina’s wafer-thin physique, clothing her in a white body suit and painting her face white except for a circle of orange encasing her eyes, nose, and lips [costume by Ellsworth Kelly]. When the lights came up on the motionless Bausch, there was a gasp from the audience and a woman’s voice spoke aloud, “Guarda la morte!” (Look at death!)… With her head tilted slightly to the side, the bones at the back of her neck glistened in pristine white, and a ghostly apparition took shape as she became la morte, the personification of death.[68]

Despite the ghastly, ghostly look, the public adored Bausch, along with the other two female leads of the company: Mary Hinkson (who had been one of Pina’s favorite teachers at Juilliard) and Akiko Kanda. McKayle writes that the three “were suddenly stars.”[69]

Wagoner, Bausch, Taylor and Konda in Taylor’s Tablet, Costumes and sets by Ellsworth Kelly, photo courtesy PTDC

Nevertheless, she grew homesick—whether for New York or Germany, Taylor did not know—and he, like Feuer, noticed that she often cried. It seems that melancholy was part of who she was.

Working with Taylor, Bausch learned a more subtle possibility in terms of subject matter. According to Isa Partsch-Bergsohn, “She liked his choreographic style very much. Paul Taylor did not state his subject matter, but implied the meaning in his choreography.” [70] His approach allowed her to edge away from an obviously stated theme and go toward greater ambiguity.

It’s worth noting, too, that McKayle’s Games (1951) was also on the Spoleto program. Since Pina’s close friend Mabel was in the cast, Pina likely saw it that summer. Games involved dancers playing children’s games as though outdoors on the street, and of course much of Bausch’s work involves game-like playing.

 

The Metropolitan Opera Ballet

Pina loved New York and wanted to stay on after her year at Juilliard was over. Tudor knew this, so he offered her a job dancing with the Metropolitan Opera Ballet, where he was director. Company class was given by the same three ballet teachers who taught at Juilliard: Tudor, Corvino, and Margaret Craske. Chazin-Bennahum, who was also in the Met Opera Ballet at the time, recalled the rigor of Tudor’s technique sessions:

His classes were brutal. They were choreographic artworks: He would have you turning one direction, right away turning in the other direction. They were terribly difficult, really really tough. Anybody who worked with Tudor had to pick up like that [snaps fingers].[71]

Between the fall of 1960 and the spring of 1961, Bausch performed in five operas, about eight performances each. She had featured roles in Alceste and Tannhauser, and was in the corps in Carmen, Turandot, and La Gioconda.[72] The old Met stage on Broadway at 39th Street was 86′ by 101′, no doubt bigger than anything Pina had encountered. As Chazin-Bennahum told me, there could be more than a hundred singers and dancers onstage, and even more musicians in the orchestra pit. Pina loved hearing the singers’ voices from backstage, “to learn to distinguish between voices. To listen very exactly.”[74]

Bausch, center, in Alceste, photo Louis Mélançon/Met Opera Archives.

Dancing with the Met Opera also gave her a chance to continuing taking class with Corvino, who was, like Hoving, a link between Folkwang and Juilliard. A ballet teacher at Juilliard for many years, he had also toured with Kurt Jooss’s company and had taught in Essen. Like Jooss, Corvino felt that ballet and modern dance could live in harmony in the training.”[75] Corvino taught body mechanics with a sense of harmony, generosity, and buoyancy. His daughter Ernesta, who took over some of his classes after he died, said, “He really understood the body in motion, the body in function; it wasn’t just about a certain balletic aesthetic.”[76] His presence was grounding and calming and full of wonder. Dawn Lille, Corvino’s biographer, felt he had “an almost childlike openness.” Developing sensitive feet, expressive hands, and a sense of weight was a central part of his approach. When he retired from Juilliard in 1994, Bausch invited him to Wuppertal to give company class. For the next decade, the elderly Corvino spent about six months a year touring with her company.[77]

Pina made an impression on the other dancers: Chazin-Bennahum remembers her “aristocratic look.” Bruce Marks compared her to the great Balanchine ballerina Tanaquil LeClercq: “Pina was a young modern version of Tanny, she had a spider-like feeling. She was fascinating to watch. She was a creature.”[73]

Dancing in New York widened the range of music Bausch was exposed to. At the Met, she danced to the operatic music of Wagner, Gluck, Bizet, Purcell. In her composition classes at Juilliard, her fellow students used Schoenberg, Scriabin, Bartok, Debussy, Satie, and jazz composer Mose Allison. Sanasardo sometimes used jazz music also. She had gained a sense of freedom as to her choices while living, working, and listening in New York. As Norbert Servos writes in his online biography, “The distinction between ‘serious’ and ‘popular’ music, still firmly upheld in Germany, was of no significance to her. All music was afforded the same value, as long as it expressed genuine emotions.”[78]

 

Called Back to Essen

When Jooss invited Bausch to join his reconstituted Jooss Ballet in 1961, she felt torn:

After two years [in NYC] came a phone call from Kurt Jooss. He had the chance again to have another small ensemble at the school, the Folkwang Ballet. He needed me and asked me to come back. At the time I was wrestling with a great conflict between the desire to stay on in America, and the dream of being allowed to dance in Jooss’s choreographies. I wanted both of these things so much. I loved it so much being in New York; everything was going wonderfully well for me. However, I returned to Essen after all.[79]

So Bausch went back home to work with her mentor. She danced with the Folkwang Ballet (later called Folkwang Tanzstudio) as a soloist and assistant to Jooss.

Im Wind der Zeit, 1969, photo © Pina Bausch Foundation

But there’s another story about her return to Germany. Paul Sanasardo remembers it this way:

Pina got very, very thin, she was a little bit anorexic. We all got very concerned. We didn’t know quite what to do. I couldn’t act like her dogmatic father and tell her what to do…So I called Lucas Hoving, who I knew knew Jooss, and she was Jooss’s protégée. He came and looked at her and said, “Ohhh,” and he arranged for her to get back to Germany.[80]

According to John O’Mahony, writing in The Guardian, Pina did not conquer the eating disorder until Jooss gave her an ultimatum to gain weight or leave his company.[81]

In her Kyoto speech, Bausch talked about her eating habits as an eccentricity or as a way to save money, to stretch the one-year grant over two years. But she goes deeper to something that is spiritual:

However, I liked getting thinner. I paid more and more attention to the voice within me. To my movement. I had the feeling that something was becoming purer and purer, deeper and deeper. Perhaps it was all in the mind. But a transformation was taking place. Not only with my body.[82]

I felt that I witnessed that purity while watching the documentary film of Bausch in La Meri’s The Seasons. She danced the essence of spring, of a gradual blossoming. There was nothing extra. Her inner radiance shone through.

 

Back and Forth Between Germany and the U. S.

Bausch has said that Kurt Jooss was like a second father.[83] Similarly, Martha Hill at Juilliard may have been like a second mother—a role she played to many young hopefuls. After Pina returned to Germany in 1961, she sent Hill a postcard assuring her that she was in good hands. She wrote that she loved New York but it was good to be home and working with Jooss.

Bausch and Jean Cébron, Jacob’s Pillow 1968, photo John Van Lund, courtesy Jacob’s Pillow.

Bausch began making dances at Folkwang Tanzstudio and soon became its leading choreographer. But she was pulled back to the States three times before taking the helm of Wuppertal Ballet Company in 1973. First, in 1968, she came to Jacob’s Pillow as the performing partner of French dancer Jean Cébron, who had been teaching at Folkwang School. Then in 1971, Lucas Hoving, who had a long association with Connecticut College Summer School of Dance (American Dance Festival), invited her to make her own solo within his new sextet, Zip Code. She titled it Philips 836 887 DSY.[84] In a review in Dance News, Frances Alenikoff described her as “a haunted, predatory creature stalking in deep crouches, spiralling turns, and angled, disjointed poses.” Doris Hering wrote in Dance Magazine that Bausch “stretched and curved like a mythological serpent, more beautiful than fearsome.”[85]

Screen grab of Bausch in solo at Saratoga, from the documentary “Understanding Pina,” dir. Kathryn Sullivan.

Third and most fateful, was the following summer, when Bausch was a guest artist in Sanasardo’s company for its four-week residency at Saratoga Performing Arts Center in upstate New York. She staged her piece Nachnull (Afterzero) (1970) for the women of his company. But it was again her solo, Philips 836887 DSY, that captivated the critics. Dance Magazine reviewer Judy Kahn wrote the following:

The highlight of the concert was German guest artist Pina Bausch. Her body designs contort in snake-pulling movements, travelling from large patterns to their smaller, more intricate extensions… choreographically unlike anything seen in this country. In her solo she releases her back in a knee-bent “S” and flexes her foot hard, peering at the audience with a poignant sense of humor and foreboding. Her creaturesque, humanoid forms hover in an abstract yet basic realm of human experience… communicating in images tucked away in the subconscious, in private dreams and public mythologies.[87]

Bausch’s solo was also the highlight for Dominique Mercy, who was dancing with Sanasardo that summer. In a 2018 interview, the French dancer recalled, “When she [Bausch] danced her solo performance I was completely in awe and felt…very close to it. I felt that it was something I belonged to. And I knew it was a very beautiful experience and we really connected.”[88]

Manuel Alum, photo Zachary Freyman for Dance Magazine, courtesy NYPL.

That summer Bausch stayed in a house with Manuel Alum, the powerfully expressive protegé of Sanasardo who had started to choreograph on his own. Mercy and another French dancer, Marie-Louise (Malou) Airaudo, who had met Alum in France, were also staying in the house. All four became quite close, and when Bausch was hired to lead the Wuppertal company the following year, she asked Manuel, Dominique, and Malou to join her. The last two did. Dominique danced with the company until her death and beyond. Malou stayed with the company till the mid 90s, then taught in Folkwang.

Mercy, in particular, helped define the Bausch aesthetic. With his beguiling deadpan, he revealed the comic underbelly of her work without losing the choreographic precision. As Ann Daly put it, he “carries her sense of existential isolation, and humor.”[89] Scholar Marcelo de Andrade Pereira contends that Mercy’s long relationship with Bausch made it possible to keep her legacy alive in the four years after her death, when Mercy was co-directing the company.[90] And that relationship has its roots in the Sanasardo work.

After Saratoga, Bausch and Alum remained close friends. Also a “foreigner,” Alum was from Puerto Rico. In the 1970s and ’80s, Bausch stayed at his loft in Tribeca whenever her company performed at the Brooklyn Academy of Music.[91] Alum died of AIDS-related causes in 1993—one of many losses in the dance community.

 

Last Thoughts

The American impact on Bausch was more than a series of exposures to challenging or provocative work. It was an emotional impact, partly because she was young and impressionable. As she told an interviewer, “I have a big feeling of connection to New York. When I think about New York, then I have what I otherwise never feel, that is a feeling of home. Of homesickness. That’s quite strange.”[92] Strange because New York was neither Solingen, where she was born and danced with the Solingen’s Children’s Ballet, nor Essen, where she trained at the Folkwang School. But New York was where she grew up as an artist, where she grappled with big personalities and big ideas. Juilliard was (and is) a community of dance artists striving to find a balance between discipline and freedom. Juilliard was where she encountered Tudor, Limón, Corvino, Sokolow, La Meri, McKayle, Hinkson, and Horst. Her extra-curricular life introduced her to Sanasardo, Feuer, Alum, Mercy, Airaudo, and Taylor.

When Bausch started choreographing, she drew on her experiences in New York: Tudor’s psychological ballets; Sokolow’s cultivation of the vivid individual; Sanasardo’s and Feuer’s depiction of the obsessive soul. And of course, the cultural expansiveness she found in the Big Apple. I believe that the scope and depth of her oeuvre would not have been possible without those two years in New York— and the decisive residency at Saratoga a decade later.

I leave you with these words from Bausch. They are her acceptance speech upon receiving a Dance Magazine Award, December 8, 2008, only seven months before she died:

Ladies and Gentlemen,

I feel very moved to receive the Dance Magazine Award, 2008, in this city. What all happened to me in New York! All these incredible people I met and learned from. All these unforgettable memories which formed, influenced me forever. Especially, I thank Harvey Lichtenstein, who invited us at the very beginning, and of course the whole Brooklyn Academy family, Joe Mellilo, and not the least the wonderful New York audience.

When I was 18 years old, I was traveling all alone to America without being able to speak a word of English. My parents took me to the port of Cuxhaven. A brass band was playing as the ship was setting off, and everybody was crying. I went onto the ship and waved. My parents were also waving—and crying. And I was standing on the deck and crying too. It was terrible. I had the feeling we would never see each other again. Then I wrote a short letter to Lucas Hoving in New York and posted it on the way to Le Havre [sic]. Lucas has been one of the teachers in Folkwang School in Essen. I was very much hoping that he would pick me up in New York. Eight days later, when I arrived in New York, I didn’t have my health certificate in my bag, but it was in my suitcase. Therefore, I had to spend many hours on the ship waiting until the over thousand passengers had been dealt with. Finally, they took me to my suitcase. I no longer expected that Lucas would still be there, even if he had received my letter. Yet, when I walked off the ship thirteen hours later, he was still standing there. Hanging over his arm were flowers that had wilted in the meantime. Poor Lucas! He had been waiting for me all this time! This for me unforgettable memory shows how I was welcomed then, and how I feel welcomed each time I come to New York.

Thank you very much.[93]

 

Bausch and Hoving, 2000, shortly before his death, Photos by Cheryl Yonker, courtesy Lucas Hoving Facebook page

 

§§§

 

Special thanks to Jeni Dahmus Farah, archivist of The Juilliard School. When she showed my dance history class a photo of Bausch with Tudor, she commented on how it revealed their close relationship. That led to my curiosity, which led to this research. Thanks also to Ismaël Dia, archivist of the Pina Bausch Foundation; Norton Owen, director of preservation at Jacob’s Pillow, and Laura Vroom at the Metropolitan Opera. Gratitude to everyone who agreed to be interviewed: Paul Sanasardo, Rina Schenfeld, Judith Chazin-Bennahum, Carla De Sola, Ernesta Corvino, Mercedes Ellington, Diane Germaine, Janet Mansfield Soares, Sylvia Waters, Bruce Marks, Judith Canner Moss, Janet Panetta, Lance Westergard, Alice Condodina, and Rosalind Newman. Much thanks to the Jerome Robbins Dance Division of the NY Public Library for the Performing Arts for inviting me to present a version of this paper in 2022 as an episode of “The Dance Historian Is In.” Thanks also to Tanz for publishing the German-language version in their August 2023 edition.

 

Notes

BIG APOLOGY for the numbers being out of order. But they do match up with the numbers in the text.

[50] Rina mentioned that Pina had a cousin in the Aco neighborhood of Tel Aviv, who revealed that her mother—Pina’s aunt—was Jewish. Schenfeld has written about this in her online “Letter to Pina Bausch,” in 2014. However the archivist of the Bausch Foundation has corrected this to say it was about her grandmother’s sister, not her mother’s sister.

[3] Wolz became the Dean at the Dance Program at the Hong Kong Academy of Performing Arts. He started and led the World Dance Organization until his death in 2002.

[5] She danced in two duets by Cébron. Ritha Devi and Company of Indian Musicians were also on the program. See Jacob’s Pillow Archives https://archives.jacobspillow.org/Detail/objects/4958

[1] Norbert Servos, “Talking about People through Dance—Pina Bausch Biography,” accessed November 2, 2022.

[5] Jay L. Kaplan, “Pina Bausch: Dancing Around the Issue,” Ballet Review, Spring 1987, 74–77; Susan Manning, “An American Perspective on Tanztheater,” TDR, Summer 1986, 57–79.

[6] Pina Bausch Online Archive, In View of God, 92nd Street Y, December 19, 1959.

[7] Meisner, 172.

[8] Quoted in Luke Jennings, “Pina Bausch: German choreographer whose bleak vision changed the face of European dance,” The Guardian, U.S. Edition, June 30, 2009. .

[9] Rina Schenfeld, Zoom interview with author, February 9, 2022.

[10] Sylvia Waters, phone interview with author, February 6, 2022.

[11] Carla De Sola, phone interview with author, November 28, 2021.

[12] Mercedes Ellington, phone interview with author, Dec. 22, 2021.

[13] Waters, phone interview.

[14] Pina Bausch, “What moves me,” 2007, on the occasion of receiving the Kyoto Prize, accessed February 2, 2022, published with permission the Inamori Foundation.

[15] Schenfeld, Zoom interview, February 9.

[16] Juilliard Dance Division Scrapbook, 1959/1960, 12, 23–25, 59–64, 71, 117.

=, accessed December 14, 2022.

[17] Mansfield Soares, email message to author, July 21, 2022.

[18] Mansfield Soares, email message to author, November 5, 2022.

[19] Quoted in Marion Meyer, Pina Bausch: dance, dance, otherwise we are lost, translated by Penny Black (London: Oberon Books, 2018), 20.

[20] Rita Felciano,“Pina Bausch Finds a Ray of Light,” Dance Magazine, November 2004, 34–40.

[21] Schenfeld, Zoom interview, February 9.

[22] Carla De Sola, phone interview and “Reminiscence,” Zoom panel of Juilliard alums, November 17, 2021.

[23] Quoted in Mark B. Bliss, ed. Antony Tudor Centennial (Antony Tudor Ballet Trust, 2010), 54.

[24] Schenfeld, Zoom interview, February 9.

[25] Quoted in Bliss, Antony Tudor Centennial, 53.

[26] Quoted in Bliss, Antony Tudor Centennial, 54.

[27] Schenfeld, email message to author, February 10, 2022.

[28] Lance Westergard, phone conversation with author, July 10, 2022.

[29] Judith Chazin-Bennahum, Zoom with author, March 3, 2022

[30] Judith Chazin-Bennahum, email message to author, July 11, 2022.

[31] Quoted in Donna Perlmutter, Shadowplay: The Life of Antony Tudor (New York: Viking, 1991), 270.

[32] Valerie Lawson, “Pina, queen of the deep,” The Pina Bausch Sourcebook, ed. Royd Climenhaga (London, Routledge, 2013), 221. Originally published in Sydney Morning Herald, July 17, 2000.

[33] Perlmutter, Shadowplay, 269.

[34] Bausch, “What moves me.”

[35] Kisselgoff, “Dance View: Pina Bausch Adds Humor to Her Palette,” New York Times, July 17, 1988.

[36] These documentary films are also available at the Jerome Robbins Dance Division of the NY Public Library for the Performing Arts, but they have not been digitized, so the image is slightly streaked with aging lines.

[37] Quoted in Judith Chazin-Bennahum, The Ballets of Antony Tudor: Studies in Psyche and Satire (New York: Oxford University Press, 1994), 189.

[38] Quoted in Chazin-Bennahum, 189.

[39] Walter Terry, “Juilliard Dance Series, NY Herald Tribune, April 11, 1960.

[40] Nancy Lee Chalfa Ruyter, La Meri and her Life in Dance: Performing the World (Gainesville: University Press of Florida, 2019), 189.

[41] Juilliard Dance Division Scrapbook, 1959/1960, 92. Originally Doris Hering, “Concert Reviews,” in Dance Magazine, June 1960, 20.

[42] Paul Sanasardo, phone call with author, July 17, 2022.

[43] Mark Franko, Excursion for Miracles: Paul Sanasardo, Donya Feuer and Studio for Dance (1955–1964) (Middletown, CT: Wesleyan University Press, 2005), xviii.

[44] Sanasardo phone interview with author, December 26, 2021.

[45] Franko, Excursion, 2.

[46] Meisner, 168.

[47] Sanasardo, phone interview.

[48] Judith Canner Moss, email message to author, February 15, 2022.

[49] Quoted in Luke Jennings, “German choreographer whose bleak vision changed the face of European dance,” The Guardian, U.S. Edition, June 30, 2009.

[50] Rina mentioned that Pina had a cousin in the Aco neighborhood of Tel Aviv, who revealed that her mother—Pina’s aunt—was Jewish. Schenfeld has written about this in her online “Letter to Pina Bausch,” in 2014. However the archivist of the Bausch Foundation has corrected this to say it was about her grandmother’s sister, not her mother’s sister.

[51] Sanasardo, phone interview.

[52] Doris Hering, “A Darkening Pond: Paul Sanasardo Reviewed,” Dance Magazine, August 1971, 73-74.

[53] Franko, Excursion,10.

[54] Franko, Excursion, 7.

[55] Franko, Excursion, 134.

[56] Josephine Ann Endicott, “Dancing Back to Life: Dancing For Pina: The Days and Years of My Life With Tanztheater,” unpublished manuscript.

[57] Ann Daly, “Remembered Gesture,” Critical Gestures: Writing on Dance and Culture (Middletown: Wesleyan University Press, 2002), 28.

[58] Sanasardo, phone interview.

[59] Meredith A. Palmer, “Paul Sanasardo Dance Company,” The Harvard Crimson, October 12, 1971,  accessed November 21, 2022.

[60] Anna Kisselgoff, “Dance: Sanasardo Group,” New York Times, April 28, 1973.

[61] Doris Hering, “Paul Sanasardo and Donya Feuer in ‘Laughter After All,’ ” Dance Magazine, August, 1960, 24.

[62] Walter Sorell, “In View of God, a dance in three parts by Paul Sanasardo and Donya Feuer,” Dance Magazine, June, 1959.

[63] Franko, Excursion, 65.

[64] Marcia B. Siegel, “Carabosse in a Cocktail Dress,” The Hudson Review, Spring, 1986.

[65] Email message from Jim May to Samantha Geracht, forwarded to author, March 3, 2022.

[66] Johannes Birringer, “Pina Bausch: Dancing Across Borders,” TDR, Summer 1986, 85–97.

[67] Taylor, Private Domain, An Autobiography (San Francisco: North Point Press, 1988), 97.

[68] Donald McKayle, Transcending Boundaries: My Dancing Life (London: Routledge, 2002), 128.

[69] McKayle, Transcending, 129.

[70] Isa Partsch-Bergsohn, “Dance Theatre from Rudolph Laban to Pina Bausch,” The Pina Bausch Sourcebook, ed. Royd Climenhaga (London: Routledge, 2013),16. Originally published in Dance Theatre Journal, October, 1987.

[71] Judith Chazin-Bennahum, Zoom interview with the author, March 3, 2022.

[72] Metopera Database, the online archive of the Metropolitan Opera Guild, accessed March 2, 2022 and follow-up emails with Laura Vroom, assistant archivist.

[73] Bruce Marks, phone interview with the author, December 23, 2021.

[74] Bausch, “What moves me.”

[75] Dawn Lille, Equipose: The Life and Work of Alfredo Corvino (New York: Dance Movement Press, 2010), 136.

[76] Ernesta Corvino, phone interview with the author, July 11, 2022.

[77] Lille, Equipose, 119–121.

[78] Servos, “Talking about People.”

[79] Bausch, “What moves me.”

[80] Sanasardo, phone interview.

[81] John O’Mahony, “Dancing in the Dark,” The Guardian, U.S. Edition, January 25, 2002.

[82] Bausch, “What moves me.”

[83] Bausch, “What moves me.”

[84] See Pina Bausch online archive at https://www.pinabausch.org/piece/phi.

[85] Quoted in Jack Anderson, The American Dance Festival (Durham: Duke University Press, 1987), 143.

[86] Gloria McLean, email to author, October 28, 2022.

[87] Judy Kahn, “The Paul Sanasardo Dance Company,” Dance Magazine, October 1972, 86.

[88] Marcelo de Andrade Pereira, “On Pina Bausch’s Legacy: An Interview with Dominique Mercy,” Brazilian Journal on Presence Studies, Originally in Rev. Bras. Estud. Presença, Porto Alegre, v. 8, n. 3, p. 539-554, July/Sept. 2018. Available here.

[89] Daly, “Remembered Gesture,” 29.

[90] Quoted in Pereira, “On Pina Bausch’s Legacy.”

[91] Judith Canner Moss, email message to author, February 15, 2022.

[92] Bausch, “What moves me.”

[93] Video recording of Dance Magazine Awards, December 8, 2008, Florence Gould Hall, unpublished.

 

 

 

2 people like this Historical Essays 8

Revisiting Yvonne Rainer’s Mattress Monster

Front cover*

Back cover**

Yvonne Rainer’s epic task dance from 1965, Parts of Some Sextets, was given new life in 2019 when Emily Coates decided to reconstruct it. And now it has been given a third life as a luminous book collaboration between Rainer, Coates and designer/performer Nick Mauss. Remembering a Dance: Parts of Some Sextets, 1965/2019, was just published by Performa, Wadsworth Atheneum Museum of Art, and Lenz Press. It invites the reader to dive deep into Rainer’s many-layered work and the ideas that generated it—and the feelings stirred up by the reconstruction 54 years later.

 

 

Coates, a dance artist, researcher, and Yale professor who has danced with Rainer for more than 20 years, got the idea that Parts of Some Sextets was “the missing piece in the puzzle of Yvonne’s thinking.” She flew to the Getty Research Institute in Los Angeles, where Rainer’s archives are stashed. Coates’s journey of searching, finding, not finding, emailing with Rainer, is the (re)birthing story of the second iteration of what Rainer calls My Mattress Monster. With some puzzles still unsolved, Rainer and Coates gathered a new, more diverse group of eleven dancers and non-dancers. Commissioned by the Performa 2019 Biennial, they performed the new version at Gelsey Kirkland Academy of Classical Ballet in DUMBO. This version was a bit longer, had only ten mattresses instead of twelve, and gave the dancers more freedom in the second half. But it kept the 31 tasks (e.g., bird run, bent-over walk, fling, rope duet, crawl through below top mattress) as much as possible. Curiously, it was more warmly received than 54 years earlier, perhaps because seeing a full-evening work by Yvonne Rainer has become a rarer event than in 1960s downtown.

Rainer and Emily Coates studying xeroxes of archival photos. Mary-Kate Sheehan at right, Baryshnikov Arts Center, 2019, Ph Simon Gérard.

The book Remembering a Dance is both an archive and an art object. It contains Rainer’s original essay about Parts of Some Sextets (PoSS), her notes and charts, detective work by Coates, five pithy essays, Jill Johnston’s summary of Rainer’s oeuvre up to 1965, archival photos, and—for a perverse kind of balance—a negative review from Jill Johnston. As an art object masterminded by Mauss; it offers gorgeous new photos mostly by Paula Court, a three-way conversation between Rainer, Coates, and Mauss; and inspired juxtapositions and overlappings of color photos with vintage photos.

Yvonne’s nature is to resist the status quo. The very title of her original essay, reprinted here in full, flouts the conventions of a title: “Some retrospective notes on a dance for 10 people and 12 mattresses called ‘Parts of Some Sextets,’ performed at the Wadsworth Atheneum, Hartford, Connecticut, and Judson Memorial Church, New York, in March, 1965.” She is-hell bent on undermining the usual virtues of grace and fluidity in dance. Just as John Cage, a big influence on her (and almost everyone in the art world at the time), rejected melody in favor of noise, she rejected flow in favor of bluntness. Cage didn’t want his pieces to be easy to listen to; she didn’t want hers to be easy to watch. She wanted changes to be “as abrupt and jagged as possible…So I resorted to two devices I have used consistently: Repetition and interruption.…both factors were to produce a ‘chunky’ continuity, repetition making the eye jump back and forth…” In case her dissenting voice was not perfectly clear, she added a brief postscript: “NO to spectacle no to virtuosity no to transformations and magic…” You know the rest. In the recent interview toward the back of the book, Yvonne explains that she never expected this list of refusals to stick. It was intended to be provisionary, “never meant to be a set of principles to live or create by.”

Rehearsal, 2019. From left: Nick Mauss, David Thomson, Shayla-Vie Jenkins, Rachel Bernsen, Emily Coates, Liz Magic Laser, Patrick Gallagher, Ph Paula Court.

Yvonne Rainer, Lucinda Childs, Sally Gross, Judith Dunn, Judson Church 1965, Ph Al Giese

The 2019 performance certainly had that “chunky” continuity. A mashup of task-with-objects, robust dance phrases, and various mattress pilings, the actions changed every 30 seconds. This haphazard-looking commotion coexisted with the sound score of Rainer’s monotonous reading of 18th-century New England minister William Bentley’s diary. In the book too, people and mattresses look randomly scattered on the page. (Rainer has said that she liked to compose dances with the look of randomness.) And yet there is form and shape: One person might be hurtling toward a mattress, another tying a knot with rope, a foreground figure too blurry to distinguish, but there’s a cogency anyway. (You may notice that the cogency of the cover image has been knocked sideways…as in, perhaps, “No to uprightness.”)

While digging into the archives at the Getty, Coates leaves no stone unturned. But she becomes “addicted” to the archive and starts reading other notes of Rainer’s, written under the influence of hallucinogenics. The words were so sensual, so much about the body, so unguardedly poetic that Coates admits to falling in love with the 30-year-old Yvonne’s trippy prose. Perhaps Coates’s wildest idea is the proposition that “we accept these reflections as another kind of theory. And why not? They are as revealing of her artistic production as her published writing.” As someone who is often frustrated by overly academic theories of dance, I second that emotion.

Rehearsal, 2019. Foreground: Shayla-Vie Jenkins, Brittany Engel-Adams, David Thomson. Background: Mary-Kate Sheehan, Liz Magic Laser, Timothy Ward, Patrick Gallagher, Emily Coates, Nick Mauss, Ph Paula Court.

The most grippingly relevant theme is broached by David Thomson in his raw and articulate essay “It Takes a Village.” A longtime Rainer dancer (and freelance dancer/choreographer), he writes unflinchingly from both the inside and the outside, refusing to ignore the racial gap. Calling Parts of Some Sextets 1965/2019 “an ephemeral memory palace,” he reacts sharply—twice—to the presence of race in Bentley’s tale of mundane life in 18th-century Massachusetts. “Hearing the word Negro in his diary reverberated within me. It named me, called me out, and threw my body back into a difficult historical frame…And yet, simultaneously, it comforted me, in knowing that a person of color was noted in the archive in a benevolent way.” In the second instance, just as Thomson was performing a gestural solo downstage right, a Black servant named Jack surfaced in the recorded narrative. Bentley was lauding Jack, a wholly honorable person who had unexpectedly died. Thomson writes, “All at once, the past and present merged. I was locked in him and history. I became a living avatar for Jack… His life became tangible, and, personally, I embraced this meeting, feeling the power and necessity of the moment. I became his ghost manifest.”

Steve Paxton doing Fling, 1965, rehearsal at Judson Church, Ph Phil MacMullan.

The book is full of ghosts. Looking at the black-and-white images of a time gone by, we might recognize some of the people in the original PoSS (listed below). Paula Court’s vibrant color photos bring it back to this century. Occasionally the recent photos are converted to greyscale, nicely blurring the distinction between the two eras. For a moment, 1965 and 2019 merge.

While chunky discontinuity reigns in some of Rainer’s works, there is continuity in her work over time. For example, mattresses appeared in her previous piece Room Service (1963) and her later work Carriage Discreteness (1966). Her idea of interruption can be seen in many works. Jill Johnston, in her 1965 summary of Rainer’s oeuvre, identifies “irresponsible noises” as a kind of interruption: “Barking, grunting, mumbling, stammering, wailing.” One of the interruptions in the 2019 version (when Rump was still in office) was Rainer’s recorded voice suddenly calling out terms like “F^%#ing moron!”  “Shameless demagogue” or “Cynical asshole.”

Back when Yvonne Rainer was saying “No” to all those things in the postscript-turned-manifesto, what was she saying “Yes” to? In the images in Remembering a Dance, one can glean hints of Rainer’s “Yesses”: intimacy, effort, community, the unadorned physicality of functional movement, awareness of one’s environment, a challenge to the audience’s way of seeing/absorbing, and the readiness to accept change. All time-honored aspects of life and art…and yet also an invitation to look at the ordinary with fresh eyes.

Timothy Ward and David Thomson in rehearsal, Ph Paula Court.

* Front cover, bottom to top: David Thomson, Emily Coates, Timothy Ward, Patrick Gallagher, Liz Magic Laser, Shayla-Vie Jenkins, Ph Paula Court, 2019.

** Back cover: Back row from left: Robert Morris, Steve Paxton, Tony Holder, Robert Rauschenberg. Front row from left: Lucinda Childs, Yvonne Rainer, Deborah Hay, Sally Gross, Judith Dunn, Joseph Schlichter, Ph Peter Moore, 1965.

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Looking Back on the 2022-23 Season

While everyone else is looking forward to the new season, I want to take a moment to savor the NYC season just passed. I found the following offerings absolutely exhilarating. (I wrote a shorter, earlier version of this for Tanz magazine in Berlin.)

 

Encantado by Lia Rodrigues Ph Julieta Cervantes

Lia Rodrigues brought a seething, constantly shifting world titled Encantado to Brooklyn Academy of Music. Her performers, at first burrowing under colorful blankets, evolved from root vegetables to lumbering animals to preening and prancing humans. The illusion of total spontaneity veiled an undergirding of a highly choreographed ecology. The final scenes were like a big gay pride parade for every species.

 

 

 

 

Copland Dance Episodes, Ph Erin Baiano

Justin Peck’s new Copland Dance Episodes for New York City Ballet at first seemed daunting: Twenty-two sections with no intermission, no story. But Peck’s passion for Aaron Copland’s music drove this juggernaut to an inspired place where there was not a dull moment. Simple actions like leaning and falling transformed into complex patterns that cast a witty, formalist spell. A celebration of ballet as a non-narrative form.

 

Catherine Hurlin in Like Water for Chocolate, Ph Marty Sohl

Another huge premiere, this one in the narrative mode, was Christopher Wheeldon’s Like Water for Chocolate for American Ballet Theatre, co-produced by The Royal Ballet. The magical surrealism of Laura Esquivel’s novel gleamed in the glorious visuals—a front drop of Mexican tile designs, a row of old woman knitting with flashing needles, mountains in the distance—and in Wheeldon’s storytelling expertise. The music by Joby Talbot incorporated sounds of Mexican instruments like the ocarina. One big plus was the feisty strength of the women characters—which does not always happen in ballet narratives, old or new.

 

 

Weathering, Ph Maria Baranova

A surreal experience, Faye Driscoll’s Weathering at New York Live Arts was both sensual and drastic. It began as a tableau in utter stillness, eleven people crowded together as if frozen on a sinking ship. With imperceptible slow motion, they started smashing together, getting tangled in each other’s body parts and clothing. Picking up speed, they went from remote to heated to feverish and, finally, to a giddy sense of freedom. That ship, a large rotating platform, was like a magnet that the dancers were compelled to race away from but also stay connected to—even as the ship itself started drifting from side to side. Like some of her previous work, Driscoll was asking, What happens when the ground underneath you is destabilized? The entire  experience was both shocking and satisfying.

 

Broken Theater, Bobbie Jene Smith at left, Ph Steven Pisano

Bobbie Jene Smiths’ Broken Theater, a collaboration with American Modern Opera Company, was a clamorous yet elusive theatrical experience. It filled La MaMa’s Ellen Stewart space with absurdist interactions, dramatic texts, and isolated songs. The men engaged in a kind of tortured visceral dance; the women had a strange, veiled sisterhood. No scene was finished; no scene was spared from brokenness. Yes every moment was charged with emotional intensity.

 

 

 

 

Ink

Camille A. Brown brought her masterwork Ink, based on Black dance forms like the lindy and the hustle, to the Apollo in Harlem. It had been a hit at The Joyce in 2019, but it was exciting to see it again at the Apollo, where there is such cultural resonance. The sensual solos, explosive interactions, and choreographic brilliance rocked the house.

 

 

 

Swing Out, Caleb Teicher at right with arms raised, Ph Grace Kathryn Landefeld

Another joy ride was Swing Out, led by the exuberant non-binary tap dancer Caleb Teicher, at the Joyce. His rhythms, humor, and the push-pull partnering of the lindy were thrilling.  The Eyal VIlner Big Band added to the feeling of celebration.

 

 

 

 

on the other side, Ph Madeline Windland

On a more intimate scale, two Russian postmodern dancers—former Trisha Brown dancer Elena Demyanenko and Berlin-based Tarik Burnash—came to the Bohemian National Hall. In on the other side, the two were obviously troubled by the current war, expressing their disconnection with their families back in Russia through an existential sense of isolation. They sometimes clung to each other, holding each other back from rage. Songs from their childhoods  came through their vocalizing; so did the growling sounds of wounded animals.

 

 

 

 

Haint Blu, Ph Bee Lively Photography

Back in Harlem, this time at St. Mary’s Episcopal Church, Urban Bush Women co-directors Chanon Judson and Mame Diarra Speis created an immersive production called Haint Blu. Starting in the “healing garden” of the church, they led us through a community ritual of storytelling, dance, song, a bathtub, and percussion. Every member of UBW possesses a fierce individuality, making for an exciting ensemble of defiance.

 

 

Liz Roche Company came to the Irish Arts Center with Yes and Yes, which marked the centenary of James Joyce’s Ulysses. Using the famous text only minimally, Roche highlighted the rawness, arduousness, and sometimes outlandishness, of Joyce’s words. In one arresting section, the four dancers took on the four valves of the heart in an astonishingly intricate pas de quatre.

Pardes, Ph Maria Baranova

Vertigo Dance Company from Israel returned to Baryshnikov Arts Center, with Pardes, by artistic director Noa Wertheim. The dancers set up a repetitive side-to-side stepping, one foot hitting opposite ankle each time. Within that steady rhythm, which was both punishing and mesmerizing, the dancers wove in and out of each other. One woman seemed to go crazy…was she tormented or rescued by her fellow dancers? The duets in this work, as in other works by Wertheim, are full of mutual challenge and caring, out of which grows a painful beauty.

 

 

Props to Susan Stroman, who choreographed and directed the joyful New York, New York. Every dance was staged magnificently. Not since Jerome Robbins have I seen a Broadway choreographer who can build a scene until you think they can’t top themselves and then they do. The manic scene where Jimmy Doyle tries out every instrument is priceless. With spontaneity and humor, Stroman surprises her audience; with her range of moods she gives a full experience in the theater.

For supreme standout dancers on Broadway, there were two: J. Harrison Ghee, who, as Jerry/Daphne, was the heart of the updated, non-binary story of Some Like It Hot, directed and choreographed by Casey Nicholow. And Jared Grimes, as Eddie in Funny Girl, who shared his astonishing, almost recklessly inventive number “I Taught Her Everything She Knows” the night of the Chita Rivera Awards, to waves of ovations.

Kyle Abraham’s MotorRover, a subtle duet in silence, was the modest premiere of his season at the Joyce. It was performed by two men the night I saw it, but by two women on other nights. With its scooping, extending, curving phrase slipping in and out of unison, it sets up a pure-movement mode. But at certain moments—a look, a preening gesture, a sauntering towards or away—it shifted into seductiveness. With sly wit, Donovan Reed and Jamaal Bowman captured that subtle flirtatiousness. The silence allowed us to pick up the switching of intension with knowing delight. (I wish I could’ve returned to see Tamisha A. Guy & Catherine Kirk perform it too.)

For Four Walls

CCN Ballet de Lorraine came to the NYU Skirball with a double bill, the first half of which was the intriguing For Four Walls, choreographed by Petter Jacobsson & Thomas Caley. In a space that was mirrored to multiply the dancers’ images, it started with almost pristine barre work while onstage pianist Vanessa Wagner played the first movement of John Cage’s Four Walls. As the music became more irregular, so did the dancing, revealing the origami-like ways those mirrors repeated and refracted the choreography. The foldings and unfoldings eventually exploded into wildly bounding partner work. It was postmodern bliss.

 

 

Revival: What a time travel experience it was to see Robert Whitman’s American Moon at the Pace Gallery! This was a 1960 happening brought stubbornly to life by Pace Live. We sat in little compartments, surrounded by debris of paper, burlap, and ropes. It was like being inside a child’s tree house or toy attic. Figures encased in in crudely painted paper mâché objects waddled or swayed or got hoisted or dropped. We could see the person pulling the ropes. No theatrical illusions here. It was funny, but no belly laughs, just maybe a wry smile. This video gives you an idea of the experience. The most vigorous human activity was two people furiously rolling toward and away from each other. (Simone Forti originally did this part with Whitman.) A huge plastic encasement gets inflated as scraps of paper float down from above—a man-made snowstorm. Dream on.

A Trend: In three works, I saw dancers disrobing themselves or each other in an almost random way, while continuing to dance wearing only scraps of clothing. This happened in Lia Rodrigues’ Encantado, in Faye Driscoll’s Weathering, and in Miguel Gutierrez’ Cela Nous Concerne Tous (This Concerns All of US), the second half of Ballet de Lorraine’s show at NYU Skirball. These scenes were not driven primarily by seductiveness or sexual desire—although that was there—but by a compulsion to bare the body, to shed the outer layers of comportment. I would call it an urgency of exposure, perhaps related to what we see on social media (the postings that say “I’m available” or “I’ve achieved a gorgeous body”). On second thought, what these three pieces shared was a compulsion toward freedom—even if a dose of despair infiltrated that freedom.

Miguel Gutierrez’ Cela Nous Concerne Tous

 

 

 

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Gus Solomons jr (1938–2023)

Gus in his studio, ph by Kyle Froman for Dance Teacher, 2017.

Striking performer. Adventurous choreographer. Unforgettable teacher. Straight-from-the hip-reviewer. Inspiring mentor. Gustave Martinez Solomons jr was all these things and more. With boldly energetic dancing, a Hollywood face, and a ready laugh, Gus seemed comfortable in any dance genre. His fluidity between the largely white postmodern community and various dance communities of color was a healing balm in these times of bifurcation. He was beloved by people in all these factions, so it’s no wonder that, since his passing on August 11, messages of love and gratitude have come pouring in on social media. He’s been called a legend, dreamboat, amazing artist, and earthly angel.

Born in Cambridge, MA, Gus briefly took tap, acrobatics and ballet lessons in a local studio. In high school he performed with the Boston Children’s Theater and other community groups. As an architecture student at Massachusetts Institute of Technology, he moonlighted by studying dance with Jan Veen, the German Expressionist émigré who founded the dance program at Boston Conservatory. When he told one of his professors at MIT that he wanted to be a dancer, the reply was, “Oh no, you’ll be a credit to your race if you become an architect!” (Source: The History Makers.)

Guest artists came to teach at Boston’s Dance Circle, and one of them was Donald McKayle, Remembering Gus from class, McKayle invited him to New York for a musical that was dead on arrival—but Gus’s professional life in dance was born. He quickly picked up gigs not only with McKayle, but also with Pearl Lang, Joyce Trisler, and Paul Sanasardo. And yes, Martha Graham.

Gus loved to jump and said he could “hang” in the air. McKayle witnessed that skill firsthand in his own work Legendary Landscapes (1963): “There were… phenomenal aerial moments with Gus Solomons jr suspended in space above the female ensemble.” (Source: McKayle’s memoir, Transcending Boundaries)

“Motion Is the Medium,” photographer unknown. @nypl

In the early 1960s Gus was part of a studio-sharing cooperative called Studio 9, with Elizabeth Keen, Phoebe Neville, Cliff Keuter, Elina Mooney, Kenneth King, and others. He attended some of the sessions in experimental dance-making that Robert Dunn led at the Cunningham Studio, and he enjoyed using chance method inspired by John Cage. But he was “too in love with technical dancing” to get involved in the pedestrian aesthetic of Judson Dance Theater, which emerged from Dunn’s workshops. Not to mention he was already getting paid gigs with more established companies.

Gus found his aesthetic home in the Merce Cunningham Dance Company, where he danced from 1965 to ’68. There he could just dance—leap, lunge, crawl, pivot, skitter, and extend his space-piercing legs. He originated roles in key Cunningham works: How to Pass Kick Fall and Run, RainForest, Place, Walkaround Time, and Scramble. After three years, a back injury forced him offstage temporarily. (For an excellent interview on his thoughts about Cunningham, see Mondays With Merce #14.)

In the late ’60s, Gus formed his own group, the Solomons Company/Dance, for which he choreographed more than 100 pieces. Taking an analytical approach, as per his architecture training, he made charts, designs, and diagrams and explored alternative spaces. Although many works had no music—or just the invited sounds of the audience coughing and rustling papers, as in Kinesia #5 (1967)—he sometimes collaborated with composers such as Mio Morales or Toby Twining. He embraced the new technology of video, creating an ingenious use of a dual screen for City/Motion/Space/Game in 1968 at WGBH-TV in Boston. His 1986 “interactive dance/sound/video system” titled CON/Text was performed at Just Above Midtown.

Randall Faxon, Doug Nielsen, Gus, and Santa Aloi. Solomons Company/Dance, 1973. Ph Joel Gordon.

Touring in the 1970s gave the Solomons Company/Dance full-time work. Many residencies, funded by the National Endowment for the Arts in conjunction with various artists-in-the-schools programs, required all company members to teach. The group became experts at adapting to all kinds of situations.

A watershed moment came in 1982, when Ishmael Houston-Jones brainstormed Parallels, a series for Black choreographers outside the Black mainstream of modern dance, at Danspace Project in downtown New York. Solomons, along with Ralph Lemon, Bebe Miller, Blondell Cummings, and Harry Sheppard, were invited to show their work. As Gus wrote for the 2012 reprise, he was glad to be included “instead of being criticized for not being ‘black enough’ as I often was back then.”

In 1996 Solomons founded Paradigm, a small group celebrating the artistry of older, seasoned dancers. The kickoff was A Thin Frost (1996), a trio Gus made for himself, Carmen de Lavallade, and Dudley Williams. This gem of a dance had moments of solemnity, wistfulness, and hilarity, where all three stars could revel in being themselves before finally reaching for a communal touch. Paradigm commissioned other choreographers, including Kate Weare, Robert Battle, Jonah Bokaer, and Wally Cardona. A glorious example of a guest work is Dwight Rhoden’s It All, for Solomons and de Lavallade. This was a moving, haunting duet to music by Björk, an excerpt of which, happily, is caught on video by Jacob’s Pillow.

Carmen de Lavallade and Gus in It All, by Dwight Rhoden for Paradigm, ph Marta Fodor via Ken Maldonado.

Solomons was a demanding but nurturing educator, teaching at UCLA, UC Santa Cruz, CalArts, Bard, and—for many years—NYU’s Tisch School of the Arts. His studio in Lower Manhattan was abuzz with his own classes as well as with rehearsals of dancers renting the space. In 2004, he received American Dance Festival’s Balasaraswati/Joy Ann Dewey Beinecke Endowed Chair for Distinguished Teaching. And the Bessie Awards honored him with Sustained Achievement in Choreography in 2013. The following year the Jerome Robbins Dance Division at the NY Public Library for the Performing Arts named him a Dance Research Fellow in its inaugural year.

Risa Jaroslow with Solomons, University Settlement, Lower East Side, 2000, ph Tom Brazil

Solomons has served as choreographic mentor at Dance New Amsterdam, The Ailey School, and NYU/Tisch and given informal advice to many others. He’s lent his performing self to younger choreographers, including Donald Byrd, Johannes Wieland, and John Heginbotham.

Always nimble with words, Solomons wrote reviews and features for Dance Magazine, as well as for the Village Voice, Ballet News, Attitude, andThe Chronicle of Higher Education. In recent years, he posted reviews and reflections on his own website, Solomons-Says.

Poster, BAM Archives

He also used words to advocate for himself. In 1983, Gus was not invited to participate in Dance Black America, the historic gathering at Brooklyn Academy of Music. He felt slighted and wrote this letter to the planners:

I have spent twenty years making dances that stem from my honest experience and my perceptions of dance as an expression of energy-as-motion, not as a vehicle for the expression of racial anger or social oppression, which, fortunately do not happen to be part of my personal background. It saddens me to realize, if indeed it is the case, that my work is apparently being ignored by my Black colleagues because it refuses ethno-cultural categorizing. (Source: The Black Tradition in American Dance by Richard A. Long)

Because Gus’s contribution was so huge, I’ve asked a few dance artists who worked closely with him for their memories:

Gus and Doug Nielsen, Solomons Company/Dance, 1970s

Douglas Nielsen, member of Solomons Company/Dance, 1973–75, and friend for life

Gus was like a coffee pot that never stopped percolating. He was a source of infinite possibilities. Articulate to the core. He was a director with a purpose. Always prepared, and always in step with the times. His choreography was clear and nonnegotiable: ‘This is what it is. Now do it.’ He often showed it, physically, but he also had prepared a movement score on graph paper for reference.
Gus was a role model. I am 6’4”, and so was he. He taught me how to move fast in space. Not to music, but with an inner non-narrative motivation. We did a duet called Prance Dance (1974), with extremely fast footwork in unison. It was like a race against the clock. I still remember every bit of it. The challenge was to stay focused, be precise, and be in the moment. Gus never gave us notes after a performance. We knew what might’ve gone wrong, and we knew how to correct it.
Gus lived his professional life as a man free of labels. He never defined himself by race, gender, or sexual orientation. When I asked him about that, he simply said he was “oblivious.” Truly an original.

Gus with Margaret Jenkins, 1964.

Margaret Jenkins, artistic director, Margaret Jenkins Dance Company

Gus and I started working on simply this fondness in 1964. I had met him when he came to teach a workshop at UCLA. He said, “Come east and let’s work.” I did. His long legs and my long torso became the “subject” of the work—how to find the balance between the two. He pushed me to lean into risk. He taught me how to trust I would be caught. He was fierce in his demand. He was kind with his physical support. There was joy, aways joy, close by.

 

Larry Keigwin, Artistic director, Keigwin + Company; producer of the short film #sharethemattress—Gus Solomons jr.

Not only was Gus a mentor and friend, but he was also quick to dance for our camera when I asked him to participate in our video project Share The Mattress. It was a delightful and intimate afternoon. Gus gladly invited us into his bedroom and with cheer and vigor improvised for our camera. He didn’t need much direction….his physical instincts and dramatic intentions were spot on. Sensitive and self deprecating (in a good way) he kept us laughing with clever conversation and witty quips. It was pure joy.

Donald Byrd, Artistic director, Spectrum Dance Theater; member of Solomons Company/Dance, 1976–1978

What struck me about Gus was how thin he was, how long his limbs were, and that he was Black in what was often a very “white” context. I felt an affinity. The performance I saw, around 1973 at MIT, was enthralling. While Ailey’s work, which I was also enraptured by, struck me as heart and passion, Gus and his Cunningham-like vocabulary and odd organizing principles seemed to be a very different way of being Black. Its physicality was based on a subtle and ongoing interaction between body and mind, and an unapologetic assertion of the possibility that Blackness could be odd, astringent, and care little for respectability. I saw myself in him. And to some degree I still do.

Michael Blake and Gus in Idyll by Kate Weare for Paradigm, ph Christopher Duggan.

Michael Blake, Faculty member, University of Missouri, Kansas City; former member of Paradigm

Puzzles. To work with Gus was a puzzle from the day you committed until the day you completed the task. He would give you a map in words or on paper and say, “Make steps!” I loved that! I loved hearing his voice say that, too! That map was confusing, complex, challenging, and in the end, beautiful to look at and perform. Gus challenged my brain as well as my body and my nervous system.

Courtney Escoyne, senior editor at Dance Magazine; former NYU Tisch student

Gus fundamentally altered the way I look at and talk about dance. Responding to our peers’ movement studies week to week always started in the same way: Gus projecting his warm, resonant voice to ask us, “Now, what did you see?” It was an invitation to not leap immediately to judgments of good or not good, whether what we’d seen was to our taste or not, and instead to analyze what had actually unfolded and what we had taken from it. The word ‘like’ was banned from the room. If we wanted to express appreciation, we had to specify if we were intrigued, moved, made curious. He encouraged us to do the same thing when we attended performances, and reliably listened to, questioned, and supported our conclusions about what did and didn’t work. When he offered his own observations, it was invariably with wit, wisdom, and kindness—and more often than not opened up new angles we hadn’t considered.
A decade later, every time I sit at a keyboard to write about a performance or draw breath to give feedback to a peer, it’s still his voice that I hear first, asking not whether I had liked it, but what I had seen.

In his studio, ph by Jayme Thornton for Dance Magazine, 2022.

¶¶Quotes from Gus’s lips or pen¶¶

¶ On Cunningham technique: “Since the dancing was not ‘about’ anything but the movement itself, absolute clarity was quintessential to its full expression, and you couldn’t mask a wobble with a dramatic flourish.” Dance Magazine, November 2007, “Technique: Move Your feet! Merce Cunningham Technique.”

“In my early preteens… I was practicing a move I had seen Donald O’Connor do…and I flipped backwards off the couch and broke a window in our living room. I wasn’t hurt, but I was punished…because I was dancing!” (Source: Sharon Kinney’s documentary on the first “From the Horse’s Mouth” in 1998, now in posted on Facebook.)

¶ “Studying with Merce Cunningham, learning to dance from stillness, was giving me technical control rather than sheer muscle power, on which I’d been dancing until then.” (Source: Reinventing Dance in the 1960s: Everything Was Possible, ed. Sally Banes)

¶ “When I was in the world of Martha Graham, I was clinging to the world of Merce Cunningham.” (Source: “Choreography in Focus,” 2016)

¶ “I try to write reviews that are both engaging to the readers and instructive to the creators, while respecting the integrity of their efforts—however effective or not they turn out to be.” (Source: “Meet the Press” panel, Dance/NYC, 2012, quoted by me in “A Debate on Snark,” collected in Through the Eyes of a Dancer: Wendy Perron, Selected Writings)

Paradigm, with Gus, Valda Setterfield, Dudley Williams, ph Tom Caravaglia.

¶ “Paradigm…has reconfirmed my original naive conviction that dance can be a life-long vocation. Age need not be a limitation; it is a resource of life experience and dance craft that enriches performance beyond technical virtuosity.” (Source: AlumWeb Open Door Archive)

¶ “I’m dancing on momentum now. You can do more on momentum than on muscles.” (Source: “Moving Joyfully and Carefully into Old Age,” New York Times, April 2, 2000)

Solomons, ph Tom Caravaglia

¶ How to watch a Cunningham work: “The idea is to let the movement enter your consciousness without hierarchy and respond to it in that way. And then your experience, your culture, and your needs at the moment will create a hierarchy for you.” (Source: Mondays With Merce, #14, interviewed by Nancy Dalva)

¶ “As I got less depressed…I started involving my dancers more—my dancers’ input into the work—which became a much more fulfilling way to make work.” (Source: Mondays With Merce, #14)

¶ “Architecture and dancing are exactly the same. You design using all the same elements — time, space and structure — except that in dance, time is not fixed.” (Source: Cambridge Black History Project)

¶ About A Thin Frost, his first choreography for Paradigm: “It would change every [night]. Every time we’d come offstage, Carmen would say, ‘Well, who were we tonight? That never happened before!’” (Source: “From the Horse’s Mouth” Celebration of Gus Solomons, Interview with me, 2016, long version)

¶ Advice for making dances: “When I watch a dance I don’t want to be able to check out and do my emails. Keep me interested. Keep giving me new information. Take me on a journey. When I finish watching your piece, I want to be in a completely different place than when I started.” (Source: “From the Horse’s Mouth” Celebration of Gus Solomons, Interview with me, 2016, long version)

Photographed by MIT electrical engineering professor Harold Edgerton with stroboscopic camera, 1960.

The Gus Solomons Papers are held at the Jerome Robbins Dance Division of The New York Public Library for the Performing Arts.

Last(ing) memory: I visited Gus at Mt. Sinai Morningside Hospital on July 25. He looked vibrant to me, so I did not think this would be the last time I’d see him. When I was leaving, Gus (usually so unsentimental) took my hand and kissed it.

 

 

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Iconic Short Solos

I’ve seen so many too-long performances lately that I’ve gained renewed appreciation for short, impactful dances. Mentally thumbing through dance history, I came up with ten short solos that make an indelible impression in under eight minutes. Most of them were created to stand alone, without a surrounding context or other dancers. Some have been reconstructed or imitated ad infinitum. They all have endured through time, remaining powerful even when seen in third-generation form on the Internet.

 

The Dying Swan (1905), Michel Fokine’s solo for Anna Pavlova.

“The dance was composed in a few minutes. It was almost an improvisation. I demonstrated for her, she standing behind me. Then she danced and I walked alongside of her, curving her arms and directing details of the poses… This dance aims, not so much at the eyes of the spectator, but at his soul, at his emotions.”

—Michel Fokine, Memoirs of a Ballet Master

Click here to see Nina Ananiashvili’s rendition at Jacob’s Pillow in 2010. If you asked Nina how she got her arms to be so liquid, she would joke and say she’d take out all the bones of her arms before performing this dance.

 

 

Hexentanz (1914 and 1926), by Mary Wigman, projecting her inner demons. She happened to see in the mirror “one possessed, wild and dissolute, repelling and fascinating. … She was—the witch—earthbound creature with her unrestrained, naked instincts, with her insatiable lust of life, beast and woman at one and the same time.”  —Mary Wigman: The Language of Dance, 40–41

Check out this fragment of Hexentanz.

 

 

Bill Robinson,1928, Vandamm Studios via NYPL

The Stair Dance (c. 1918) Bill “Bojangles’ Robinson, developed over time during Vaudeville.

“Instead of going straight up the stairs, Robinson milks the drama of hesitation, ascent, and descent. … It’s the drama of rhythm against constraints. Like a ragtime pianist syncopating an even march or a jazz soloist bringing a melody to the edges of recognition, Robinson shapes the standard into the new by pushing at it from inside.”

—Megan Pugh, American Dancing: From the Cakewalk to the Moonwalk

Check out the clip of his Stair Dance in Harlem Is Heaven (1932).

 

 

 

Ito in Pizzicati © Toyo Miyatake Studio

Pizzicati (1916), by Michio Ito, also called The Shadow Dance. Music by Delibes. Simple, forceful moves by Ito projected as a huge shadow, reminiscent of either a puppet or a dictator and described as having a “mystifying power.”

“A slim black figure silhouetted in startling relief against an enormous gold screen dominated the Rose Bowl and held the crowd of five thousand people spellbound and silent.” (reviewed in 1929, quoted by Caldwell, 88).

 

 

 

 

 

Graham in Lamentation ph Martha Swope

Lamentation (1930) by Martha Graham, to music by Kodály.

“Martha in Lamentation showed you the total, agonized lamenting of…all humans who had experienced loss and with it, unbearable anguish.” —Walter Terry (quoted in Martha Graham: Choreographer of the Modern, by Neil Baldwin)

Click here to see Graham herself in this dance.

 

 

 

 

 

Dudley in Harmonica Breakdown

Harmonica Breakdown (1938) by Jane Dudley to music by Sonny Terry. The solo woman’s figure strides with fierce determination, evoking the effects of grinding poverty in a succinct, powerful composition. She’s struggling against the obstacles while also expressing glimmers of hope or pleading. But mostly, it’s a grim feeling of constant striving.

Here’s a Vimeo clip of excerpts of S. Ama Wray performing it, with commentary by Jane Dudley.

 

 

 

 

Primus, ph Barbara Morgan, Courtesy of the University Museum of Modern Art, U Mass Amherst

Strange Fruit (1943) by Pearl Primus, danced to the eponymous poem by Lewis Allan aka Abel Meeropol.

“The dance begins as the last person begins to leave the lynching ground and the horror of what she has seen grips her, and she has to do a smooth, fast roll away from that burning flesh.” —Pearl Primus, “Five Evenings with American Dance Pioneers,” 1983

Click here for the rendition performed by Dawn Marie Watson of Philadanco.

 

 

 

 

Rainer in Trio A, screen grab

Trio A (1966) by Yvonne Rainer, originally created as a trio section of The Mind Is a Muscle, this piece is iconic not for its entertainment value, but because it embodies Rainer’s series of refusals at the time: rejecting eye contact with the audience, dynamics, contrast in tempo, structure through repetition.

This film, produced by Sally Banes in 1978, has Rainer performing it twice.

 

 

 

Water Motor, ph. Lois Greenfield

Water Motor (1978) by Trisha Brown, a 2 ½ minute swooping sequence that allows you to see—if you don’t blink—the initiation and follow through of Trisha’s extraordinarily fluid movement chains. She choreographed it meticulously to have the look and feel of improvisation. In her memorial piece on Trisha Brown, Deborah Jowitt referred to the “explosively careering Watermotor.”

Here’s the famous Babette Mangolte film of Water Motor, with an aftermath of slow motion. (The title is spelled with either one word or two.)

(Thanks to Lois Greenfield for the this photo and the next one.)

 

 

Caught (1982) by David Parsons, astounding illusion of an airborne solo, created by strobe light and incessant jumping. As Jowitt wrote in Artsjournal.com, this solo “shows us, via meticulously timed flashes of strobe light, a dancer who can appear to fly.”  Click here for a YouTube of excerpts.

David Parsons, ph Lois Greenfield

What short solos would you add to this list?

 

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Notable Dance Books of 2022

This year, instead of writing all the commentary myself, I’ve asked ten other dance writers to pitch in. Because each writer is spending more time with a particular book, each entry is more like a review than just a blurb. So what was meant as a quick gift guide has turned into quite an education. Big thanks to Mindy Aloff, Barbara Forbes, Ann Murphy, Lynn Colburn Shapiro, Robert Johnson, Bonnie Sue Stein, Marina Harss, Rosemary Novellino-Mearns, Morgan Griffin, and Emily Macel Theys.

La Nijinska: Choreographer of the Modern
By Lynn Garafola
Oxford University Press, 2022
Reviewed by Mindy Aloff

Bronislava Nijinska (1891–1972) was a choreographer, teacher, and coach whose impassioned belief in the principles of classical ballet, coupled with her obsession concerning the spiritual importance of high art, defined her. Trained in the Imperial School of the Maryinsky Theater, she joined Diaghilev’s Ballets Russes as a dancer and then, after a period of teaching and dancemaking mostly in Kiev, rejoined Diaghilev as a choreographer. From there, she went on to create an international repertory (nearly all of it eventually lost) for companies throughout Europe, in South America, and, finally, in the United States, where she, her second husband, and their daughter settled after World War II. Her legacy as a teacher, based in Los Angeles, included such stars-in-the-making as Allegra Kent, Cynthia Gregory, and Cyd Charisse.

Dancers tended to love her; however, Nijinska’s affiliation with the Soviet Union in the early 1920s, her particular brand of choreographic abstraction, her privileging of form and symbolic ideas over physical attractiveness for its own sake, her incorrigible temper, and the strangeness of the choreographic imagery in her work contributed to her controversial reception among critics and impresarios. When Frederick Ashton, her student in the 1930s, became artistic director of The Royal Ballet, he revived her two Ballets Russes masterpieces: the 1923 Les Noces (complete with full orchestra, chorus, and four grand pianos) and the 1924 Les Biches bringing her to London to oversee each production. Lincoln Kirstein included her Les Noces in his landmark history Movement & Metaphor, republished as Fifty Ballet Masterworks: From the 16th Century to the 20th Century. The Russian émigré critic André Levinson despised Nijinska—yet his daughter, who also became a critic, adored her.

This is a genius who led quite a life. Deeply immersed in her art, she still found time, among her ceaseless travels, to marry twice and give birth to two children (while, from her youth up to her death, nursing a quasi-religious devotion to her memory of the legendary bass opera singer Feodor Chaliapine, who had stirred her young girl’s imagination without physically requiting her crush).

Esteemed dance historian Lynn Garafola meticulously chronicles this life—in the first full Nijinska biography ever—across half the globe, in and out of four languages, through Revolution and two World Wars. Perhaps as a tribute to Nijinska’s constant battles to prove herself and be taken seriously in the company of male choreographers, Garafola also touches quite lightly on the achievements of Bronislava’s more famous brother, Vaslav Nijinsky, “God of the Dance.” Indeed, there is not even an entry for him in the book’s otherwise elaborate index.

 

Martha Graham: When Dance Became Modern, A Life
By Neil Baldwin
Knopf
Reviewed by Wendy Perron

In the first pages, Baldwin situates Martha Graham (1894–1991) among great modernists like T. S. Eliot, Gertrude Stein, Picasso, and Frank Lloyd Wright. With massive research and a literary sensibility, this biography is as much about the era of American modernism as about a single dance artist.

The surprises in Graham’s life start at Santa Barbara High School. Martha was a voracious reader, talented writer, and basketball captain, setting a foundation for a life of both intellectual and physical challenge. She read throughout life, drawing inspiration from Nietzsche, Havelock Ellis, and Carl Jung for her choreography.

The account of Graham’s audition with Denishawn is delicious, with the grandiose Miss Ruth disdainful of the short, black-haired girl while Louis Horst at the piano murmured that she had something special. With the encouragement of Ted Shawn, Martha Graham sculpted herself into a dancer.

But she was determined to be more than an entertainer. Through constant experimentation, she strove to move beyond Isadora Duncan, “beyond ‘imperialism…and weakling exoticism.’” She traveled what Baldwin calls “the perilous journey through her inner landscape.” 201

The exterior part of that journey took her from Vaudeville to the concert stage. It was a gig at Greenwich Village Follies, (1923-25), where she danced alluringly in Michio Ito’s “The Garden of Kama,” that led to her teaching job at the Eastman School in Rochester. And it was her students at Eastman who formed her first company.

Baldwin is a storyteller. He skillfully builds suspense while recounting how Graham startled students with stillness at the Cornish School, how Erick Hawkins came into her life, and how she unknowingly — and haughtily—affronted Michel Fokine at a New School forum in 1931.

At 554 pages, this book keeps billowing out in different but related directions. Graham is always at the center — her conversations, happenstance meetings, evolving points of view, emergency rehearsals in the wee hours, plans with collaborators, and always, what she was reading. Along the way, we learn about other towering figures like Ted Shawn, Doris Humphrey, Mary Wigman, Michio Ito, José Limón, Helen Tamiris, Aaron Copland, Wassily Kandinsky, and Isamu Noguchi. With this wealth of information, what one reader might regard as a digression, another might find fascinating.

A definition of Graham’s modernism pops up during Baldwin’s description of Copland’s Piano Variations, which Graham used for her 1931 solo Dithyrambic:  “This ‘straining-against-itself’ jagged advancement and retraction, favoring tightly woven, conflicting patterns, is quintessential Graham.”

Among the many dramatic utterings from the lips of Martha Graham is this one describing her dancing in the solo Frontier (1935), her first collaboration with Isamu Noguchi: she was “flinging myself against the sky.” To explain why Massine cast her as the Chosen One in his 1930 reconstruction of the Stravinsky’s Sacre du Printemps, she said it was her “passionate, destructive, ruthless quality…and also for a body that had animal strength.” 174

Although Baldwin focuses mostly on her modernist period (up till 1950), the book is expansive. The connections he makes between Graham and other modernist thinkers stretch what we know about her. Martha Graham was not only a great dance artist, but she was a major player in forging American modernism.

 

Sportin’ Life: John W. Bubbles, an American Classic
By Brian Harker
Oxford University Press
Reviewed by Wendy Perron

There are precious few films of John Bubbles available, but Brian Harker, in this epic biography, describes Bubbles’ dancing so vividly that we can practically see it and feel it. When Bubbles brought tapping back on its heels, he syncopated it, gave it irregular beats, and complicated the rhythms. According to Harker, he had “drop dead charisma” and a sexuality that was more threatening than that of the elegant, buoyant dancing of the more iconic Bill “Bojangles” Robinson.

Buck and Bubbles, the Vaudeville team that he was half of, was a sure-fire act. (Their given names were Ford Lee Washington and John Sublett.) As a piano and tap dancing duo that was also comedic, they would bring down the house. They toured with Carmen Jones and they performed in Gershwin’s opera Porgy and Bess. As Sportin’ Life, Bubbles had “just the right combination of attractiveness and evil,” according to one critic. His portrayal inspired Sammy Davis Jr. and Cab Calloway to follow in his footsteps for their interpretations of this role.

But the Vaudeville houses were yielding to movie palaces, and after Buck died, it was difficult for Bubbles to find work. Like Robinson, he was sometimes accused of being an Uncle Tom type of performer because of the limited roles available to him. But he enjoyed a comeback when television stars like Lucille Ball and Judy Garland hired him for their acts.

Harker, a music professor, brings to light Bubbles’ influence on jazz music. During the time when he haunts the Hoofers’ Club in Harlem, he is called a bridge between ragtime and jazz. (Btw, Jeni LeGon has said it was Bubbles who brought her into this sacred/profane cauldron of male dance creativity.)

Bubbles was known as the “father of rhythm tap.” He wasn’t a model human being (and who is anyway?) but he was a “genius onstage” who inspired many in the next generation, including the current dancer/actor André De Shields.

 

Mr. B: George Balanchine’s 20th Century
By Jennifer Homans
Penguin Random House
Reviewed by Mindy Aloff

Toward the end of this ardent and enthusiastically praised biography is an author’s note of several pages, explaining how deeply immersed in George Balanchine’s milieu she has been since her adolescence. She also enjoyed a close relationship as a student and a longstanding friend of Suzanne Farrell, the ballerina photographed with the master on the book’s dust jacket.

The Note adds that the author grew up in “an intense family of intellect and words” at The University of Chicago. The essentially wordless experience of dance—which Homans studied from childhood, including at the School of American Ballet, and performed as a professional dancer with several ballet companies outside New York—impelled her, finally, to plunge into much of the life of, and some of the works (e.g. ApolloConcerto BaroccoThe Four Temperaments) by George Balanchine. Her birth-to-death chronicle roams where the man roamed, with or without Lincoln Kirstein, the world-class impresario who brought Balanchine to America and who, Homans claims, maintained the longest continuing relationship that Balanchine had with any other person in his life. (Didn’t Balanchine and Alexandra Danilova meet when they were both kids at the Imperial Ballet School, in St. Petersburg?)

Homans’ academic field is history, and, admirably, she goes to some lengths to locate Balanchine’s life among political and cultural circumstances outside those of ballet. Even if dance isn’t your passion, there are other aspects of the 20th century here to keep your interest. The book offers up many passages of creative nonfiction concerning Balanchine’s personality and what he intended his ballets to mean, undergirded by research notes that run for nearly ninety pages. It also follows the choreographer’s medical and emotional sagas, offers unconventional readings of famous ballets, and continually takes the temperature of Balanchine’s sexuality and capacity for what Homans terms his “cruelty” to dancers.

Homans portrays Balanchine as intrinsically lonely, even in the midst of building an institution and a repertory in what is debatably the most social of the arts and despite his five marriages and numerous love affairs. Only Kirstein, constantly embroiled in institutional planning and fundraising—social activities if there ever were any—is presented as similarly lonely.

Mr. B will tell you what books Balanchine read, what kind of bedroom maneuvers he preferred, how the light-skinned African American company manager, the formidable Betty Cage, could pass for white. It talks about elements that went into Balanchine’s dances and, now and then, it shares information about technique. The story proper begins with the Big Bang revelation that Balanchine was illegitimate. What more could anyone want from a biography?

 

On Site: Methods for Site-Specific Performance Creation
By Stephan Koplowitz
Oxford University Press
Reviewed by Ann Murphy

Choreographer Stephan Koplowitz, a familiar figure in the world of site-based performance, has been working in the genre for more than thirty years. His large-scale events, from Fenestrations at Grand Central Terminal (1987 and 1999) to the immersive site event The Northfield Experience (2018) in Minnesota, exemplify his interest in architectural scale, organized bodies in space and time, theater, media, history, metaphor, and a capacity for complex project creation and management.

Now, so does his new book, On Site: Methods for Site-Specific Performance Creation. In this comprehensive, wonderfully organized volume, he shares his extensive knowledge of a multi-faceted genre, and he does so with elegant logic, along with a spirit of generosity and care. This care extends to a wide array of “guests”—twenty-four fellow artists who also make work in non-traditional spaces and share their thoughts, creating a subtle, antiphonal rhythm throughout that makes the role of collaborators palpable.

On Site is no dry or abstruse tome. It’s an homage to performance in non-traditional spaces, and it’s a stunning template that takes the reader step-by-step through the processes. Koplowitz begins with site visits then moves to constructing structures, gathering partners, participants, public relations, money, budgets, tech, costumes, documentation, and, at the end, designing and making assessments.

From the outset, Koplowitz brings his colleagues and peers into the discourse. His first question, Why make site-specific work? is answered by Anne Hamburger, founder of En Garde Arts: “There’s something exhilarating when I’m outdoors producing a show and thinking, my stage is as high as the sky and as far as I can see….”

Next he asks, How do we start?, then moves on to How to make a master plan and organize research goals. Here, in the research phase, he underscores the centrality of knowing one’s site. The artist is no longer in the seemingly “blank” space of a theater. A site, regarded seriously, is at least in part an unknown, perhaps even a mystery, and by meeting, engaging, and learning about it, one opens oneself up to inspiration and transformation. The site becomes a partner, even in cases where the site incidentally—or accidentally—conditions a work, as in Merce Cunningham’s Events in a particular environment.

Koplowitz professes no utopian vision. His solidarity with fellow artists is earthy and muscular as he invites his peers to present ideas. (Generosity may be one of the 21st century’s more radical acts.) Also, he approaches even the daunting administrative elements of creating site-based work with a spirit of equanimity. He brings to it a reflexive engagement that encourages one to decenter themselves again and again to meet challenges with curiosity, engagement, compromise, and self-assessment.

It’s not a bad recipe for living.

 

Serenade: A Balanchine Story
By Toni Bentley
Penguin Random House
Reviewed by Barbara Forbes

The thrill of reading Toni Bentley’s moment-by-moment account of dancing Serenade, the first ballet George Balanchine choreographed in America, lies not simply in her meticulous description of the steps; nor in the fascinating story of how the dance came into being and earned its place in history; nor in learning why it was that Martha Graham wept when she first saw Serenade.

The reader is drawn in by the interweaving of all of the above with stories about the ballet’s creator and its composer, combined with portraits of the many artists who have contributed to the ballet’s evolution over time. Bentley is willing to delve deeply into her own intensely personal experience. It’s as if she is inviting us to dance with her in order to explore why this iconic ballet is one “of rapture, of crushing beauty.”

The opening paragraphs detail the rituals of preparation before the curtain goes up to reveal a formation of seventeen dancers on a bare, moonlit stage. Interpretation of the constant mood and scene changes during the ballet’s ensuing thirty-two minutes and forty-nine seconds is augmented by abundant historical information, yet anchored in the reality of the dance as it is happening, each step venerated and at the same time instructional.

For the reader who does not know the ballet, this book will no doubt promote the desire to see it. For someone already familiar with the wonder of Serenade, a sense of intimacy with its beauty will deepen. Perhaps an embodied description will bring to mind the Tchaikovsky passage for that particular moment of choreography. Balanchine claimed that he could see and hear better than anybody else: “God said to me, ‘That’s all you are going to have.’. . . I said, ‘Fine.’”

Bentley’s poetic impressions of Balanchine’s world support her belief, her conviction, that the Balanchine dancer’s unique passion is for “only one thing: to dance with him across the shadowed land of the eternal present.”

 

Balanchine’s Twenties
By Millicent Hodson and Kenneth Archer
Five small volumes—one each for Le Chant du Rossignol, Valse Triste, La Chatte, Le Bal, Cotillon—based on the authors’ historically informed theatrical realizations of the ballets with various companies in Europe and the United States.
Trapeze Press, a division of the Orion Group
Reviewed by Mindy Aloff

The ballets that George Balanchine made in Europe during his twenties, in the 1920s, are legendary for their glamorous contributors, exciting décors and musical scores, highfalutin audiences, mash-ups of fairytale elegance on the surface, and darkly suggestive subtexts. They also contain early examples of choreographic themes, images, and physical language that Balanchine himself put to use over the rest of his career. The authors here, dancer/reconstructor Millicent Hodson and the visual archivist Kenneth Archer, who have themselves excavated many supporting materials, are not intending to resurrect the ballets as alive and new, the way their original audiences perceived them. Still, their efforts at reconstruction—for both the page and the stage—let us glimpse the contour of the action, the floor plan of the choreography, the spectacle of the dancing bodies in costume, some of the choreographic imagery, and, here and there, impart an educated guess as to Balanchine’s intentions.

These “jewel” volumes—each a delightfully sized 7 x 7-inch square—conjoins the assembled elements into a kind of browser’s magick. They offer readable, contextual essays by Hodson and other scholars or performers; a “guide” to the ballet at hand that breaks down the dance action into comprehensible scenes; revealing quotations about the work from Balanchine’s contemporaries at the time of the premiere; footnotes and bibliography; and a wealth of meticulously arranged, relevant visual treasure seized from the past—in color or black-and-white, as appropriate to the source. Running through each volume are Hodson’s colorful drawings, derived from archival materials, that suggest how moments from the dances might have looked. The pleasure of the books is in no small measure owing to the layouts and design choices of Elizabeth Kiem, who runs Trapeze Press; however, the ultimate pleasure they give is owing to the editorial choices of Hodson and Archer and to their integrity in providing abundant evidence for their proposals of how the ballets lived on stage and why they remain haunting.

 

Ruth Page: The Woman in the Work
By Joellen A. Meglin
Oxford University Press
Reviewed by Lynn Colburn Shapiro

Ruth Page: The Woman in the Work begins as an academic pilgrimage into the late 19th- to mid 20th-century dance in Chicago through the lens of Page’s life and career. Eventually, this lengthy tome (429 jam-packed pages) blossoms into a delicious dive into the imagination and artistic journey of a gutsy innovator.

The book’s exhaustive detail across a wide range of inquiry demonstrates just how significant a force Ruth Page was. Like George Gershwin, with whom she collaborated, she combined classical and jazz forms into a style that was distinctly American. Page was determined to make dance relevant and accessible to a broader population, not just the elite few.

For a slew of reasons, not the least of which was her anchor in the Midwest, Page never received the recognition she deserved. Meglin’s book sets the record straight. As a 20th-century pioneer of theater dance, she collaborated with some of the greatest artists of her time, including Adolph Bolm, Frederic Franklin, Harald Kreutzberg, and Isamu Noguchi (with whom she had a love affair). She was extremely well-read and multi-talented as a musician, writer, and actress. She poured all this into her company, Chicago Opera Ballet, which was the resident ballet of Chicago’s Lyric Opera Company and toured independently under Columbia Artists Management during the early 1960s.

That she employed and choreographed for Black dancers, notably Katherine Dunham, when racial integration onstage was considered scandalous; that she developed themes in her ballets that tackled socially relevant subjects, sexuality, and controversial personalities; and that she had the daring to ridicule social norms, such as in Billy Sunday (1948), made her a stand-out among her peers. In 1938, under the auspices of the Works Progress Administration, Page and Bentley Stone created a feminist ballet, Frankie and Johnnie, inspired by the popular song.

Meglin offers the reader a visceral understanding of Page’s creative process. This includes casting, the dancers’ input, nuanced description of Page’s movement that defines character and relationship, and choreography that is insistently in service of storytelling.

Two of her colleagues, Bentley Stone and Walter Camryn, and after them, Dolores Lipinski and Larry Long, became the bedrock of ballet training in Chicago. Page’s legacy continues today through the Ruth Page Center for the Arts, which she founded as a ballet school and performance venue.

Meglin’s colorful depiction of Ruth Page’s determination includes detailing of obstacles she faced, such as financial restraints, public criticism of her daring use of sexually explicit themes, personality clashes, political in-fighting among artists, and racial integration on stage resulting in outrage in the press. Quotes from reviews throughout the 20th century give perspective on the evolution of aesthetics in the context of historic events, mores, and styles.

Page clearly had an impact on concert dance in America. Ruth Page: The Woman in the Work will inspire and inform ballet devotees, scholars, and practitioners who have the stamina to stay with it long enough to reap its rewards!

 

A Guide to Somatic Movement Practice: The Anatomy of Center
By Nancy Topf, with Hetty King
University Press of Florida
Reviewed by Barbara Forbes

Dancer, choreographer, and innovative somatic educator Nancy Topf had written the first draft of her book when she died in a plane crash in 1998. The manuscript, now lovingly re-worked by long-time student and colleague Hetty King, is a potent handbook for easeful, intelligent self-use. King learned from Topf how to embody thought, feeling, sensation, and intuition while moving. Along the way, she discovered that during her years of injurious dance training, “what had been left out was me.”

Topf agrees with psychologist James Hillman’s statement that “Consciousness has more to do with images than with will.” She uses conscious imagery to induce sensations that internalize anatomical principles of alignment.  She guides us to imagine cycles of energy flowing along complementary lines of force. An attitude of kindness and curiosity invites reflection around a more nuanced perception of movement. “When I open a dialogue with my body,” says Topf, “I stop trying to manipulate it.”

She begins by introducing herself to her imaginary student “Italica,” the reader who will learn anatomical structure and function by applying meditative visualizations.  Each element in their playful conversation is given an italicized voice with which to describe its role as a collaborator within the entire bodily system. For example, Clavicle says: “OK, Scapula, you are really my partner.” This uniquely personal process, based on Topf’s studies with somatic pioneer Barbara Clark, lies at the heart of her method, Topf Technique/Dynamic Anatomy.

So, too, does understanding the psoas muscle, which connects the legs to the spine. Topf offers practices for understanding deep developmental patterns so that we can experience the psoas as pathway, muscle, energy, structure, and also as a place of anti-gravitational upward thrust. We find grace and strength by visualizing the spine’s harmonious curves carrying our weight, one curve balancing upon the other with support from the flow of breath. We say “ ‘Yes’ to gravity’s force.”

For this reader, all discomfort from an old hip injury was relieved while walking and visualizing the relationship between psoas as suspension cables for the bridge of lumbar spine, and the crura muscles, which anchor the diaphragm to the lumbar spine, lengthening on exhalation. Thank you, Nancy Topf!

 

Diaghilev’s Empire: How the Ballets Russes Enthralled the World
By Rupert Christiansen
Farrar, Straus and Giroux
Reviewed by Robert Johnson

More than an artistic director, Serge Diaghilev was a Prometheus. Early in the 20th century, his Ballets Russes set Europe ablaze and kindled a mania for ballet around the globe. Now dance writer Rupert Christiansen is carrying the torch in Diaghilev’s Empire: How the Ballets Russes Enthralled the World.

The author is a dogged researcher. To tell his story, Christiansen aggregates the latest scholarship, extracts tidbits from obscure memoirs, and rummages in the attic of Diaghilev biographer Richard Buckle. Christiansen’s judgments can be intemperate: In contrast with the Ballets Russes, he writes, the repertoire of Anna Pavlova’s company was “garbage.” He lapses into slang, telling us that Diaghilev wished to “cock a snook”—whatever that means—at his critics back home. Christiansen is also parochial in that tiresome British way, sneering at supposedly “obligatory” Russian hysterics. He remains consistently entertaining, however, and offers a detailed introduction to his subject that may excite a new generation of balletgoers.

Christiansen’s best bits derive from the research of Diaghilev biographer Sjeng Scheijen, who broke new ground in 2009, and from the observations of Diaghilev’s contemporaries. Diaghilev’s Empire profitably quotes Marie Rambert’s description of Nijinsky’s technique, and Léon Bakst’s remarks on color as a powerful element in design. On the other hand, Christiansen shows himself gullible when repeating accusations that Diaghilev sought only to shock the public, and that Diaghilev knew nothing about dancing. The evidence of the Ballets Russes repertoire, even when imperfectly performed, demolishes both those claims.

Like some dance specialists, Christiansen has a weak grasp of art history. Thus, he misses the way Symbolism and the trend toward abstraction influenced ballets from Fokine’s Petrouchka to Nijinska’s Les Noces and beyond. He ignores, for instance, the spiritual character of Les Noces, and the self-conscious theatricality that ties Nijinska’s Romeo and Juliet to early Ballets Russes aesthetics and to its novel, Surrealist milieu. Romeo was not an idle provocation.

It has become fashionable in the age of Jeff Koons to discuss the marketplace for modern art, rather than the principles and aims of modern artists. Yet one winces at the suggestion that the Ballets Russes was merely a “shop window” for the likes of Picasso. Diaghilev’s activities were never crassly commercial. He had an aristocrat’s contempt for money and died penniless, after vastly enriching the world.

 

A History of Butô
By Bruce Baird
Oxford University Press
Reviewed by Bonnie Sue Stein

Note: Japanese names in the article are stated last name first, as Baird, a fluent Japanese speaker, has done in his book (e.g. Tanaka Min is more commonly known in the U.S. as Min Tanaka).

Butô has become one of the most influential dance forms of the 20th century, and Bruce Baird’s new book traces and confirms that history and influence.

Butô, the avant-garde dance form, originated in Japan with the first performance probably in 1959, with the two founders, Tatsumi Hijikata and Kazuo Ohno. The literal definition of the word butô is “dance step or stomp.” However the term now commonly refers to the entire form, originally called “ankoku butô,” or “dance of darkness.” It is also thought of as a reaction against Western influence in Japanese politics and culture that is purely Japanese in nature. Most of the butô dancers wear white body makeup and torn or messy clothing, and they might alter their body form with fabric and costume. But there is more to the form than that. The first time many Western critics saw butô, it was remarked that the bombing of Hiroshima and the resulting human deformities were a direct influence.

The movements in butô are mostly based on deeply inhaled and subconscious imagery, such as imagining a thousand ants crawling up your legs, or butterflies behind your eyelids. These imagistic prompts result in physical embodiments that may appear to the outside eye to be awkward, spastic, or out of control—like watching a body in space reacting to outside forces. However a butô dance score might be composed of hundreds of these images and be as carefully constructed as any formal ballet.

In an article for TDR in 1986, I wrote that butô artists work beyond self-imposed boundaries, passing through the gates of limitation into undiscovered territory. Whether their gestures are slow and deliberate as with Ashikawa Yoko, or wild and self-effacing as with Tanaka Min, the artists share a dedication to transformation. The strength of their commitment is an extension of the samurai, never-give-up spirit that is essentially Japanese.

With this new publication, scholar Bruce Baird makes an enormous contribution to the dance field, offering an in-depth study following the work of ten key dance artists. All of these artists have used the term butô and/or re-defined butô, moved on to other genres, or for some, dropped the term altogether as a conscious act to free themselves from a pigeonholed definition. In fact, Baird deftly acknowledges this troubled definition in the book’s conclusion. One example is Maro Akaji (b. 1943), the famed director/actor/dancer and spectacle genius of Dairakudakan (Great Camel Battleship). The company, celebrating its 50th anniversary this year, was the first butô seen in the U.S. at American Dance Festival in 1982. Though Maro keenly traverses dance and theater definitions. Dairakudakan’s early member, Amagatsu Ushio, went on to found Sankaijuku (School of Mountain and Sea), probably the most famous butô company worldwide.

Choosing some famous and some not so famous dancers, ranging from artists from Japan to those whose work developed outside Japan, Baird shows a number of facets of the dance form that might not have been exposed before. He eventually states that butô is beyond definition while continuing to be a major dance influence.

Baird’s book is a welcome historical resource and commentary. His knowledge and first-hand research highlight the expansive nature of butô’s place in the 21st century.

 

The Choreography of Everyday Life
By Annie-B Parson
Verso Books
Reviewed by Morgan Griffin

A slim book at 96 pages, Annie-B Parson’s The Choreography of Everyday Life walks the reader through a winding trail of strung-together thoughts, metaphors, images, and daily occurrences. It’s on one hand deeply personal, and on the other hand applicable to many. Parson takes us on a journey of conversations, memories, questions, and observations that seem to make up one single day. These “acts of dailiness” carefully weave themselves around a conversation on The Odyssey, tying characters and moments in Homer’s tale to simple everyday experiences. The writing defies a linear narrative (as only a post-modern choreographer can), but recurring themes are roped together and circle back. Somehow everything makes sense, and all roads lead to dance and choreography: the dance of conversation, the dance of arriving at conclusions, the choreography of protests and celebrations, the collaboration of our two lungs, the small hand duet of letter-writing….everything for Parson becomes a stage.

Even the book itself is a careful choreography. The spacing, brackets, punctuation, and images denote pauses, pairings, emphases, and visual cues. Verbs grow muscles, and metaphors become great choreographic tools. And though Parson appears to be an avid fan of Trisha Brown’s rejection of fanfare, there remains a healthy dose of drama throughout.

A simple stroll down the sidewalk turns into a collective tempo agreement, laden with dramatic pauses and spatial considerations; political rallies are choreographic decisions of bodies in space; nouns are post-modern; Instagram is a “theater of images;” and the pandemic is perhaps the greatest collective dance of all time. Parsons demonstrates that, “We are space makers, we are natural choreographers as we craft our paths and proximities” through life.

And as I read this small but mighty book, I add my own choreography of underlines, asterisks, page creases, and arrows, creating my own emphases and moments in time that weren’t there before, all the while wondering if everyone else who is reading this is doing the same.

 

Making Broadway Dance
By Liza Gennaro
Oxford University Press
Reviewed by Rosemary Novellino-Mearns

Never take it for granted that the people onstage who are making your heart race have an easy job getting you, the audience, where they want you. As told in this richly researched yet entertaining book, the skill, training, and hard work that go into creating musical numbers for a Broadway show are mind bending.

Liza Gennaro has done an impressive job of research on the history of dance in Broadway musicals. The reader will get a full education on how it was and is done, with wins and failures. Gennaro delves not only into different choreographers’ specific styles but also the unique way they prepare to face the task. As the reader, you experience that first day of rehearsal when the choreographer has a group of dancers/actors waiting for them to be creative. You quickly realize the serious preparation necessary to handle all that is expected of the choreographer. The rehearsal studio is filled with different personalities that can get in the way, including those ever-expanding egos that can wreak havoc with every drop of sweat.

This book covers choreographers from the beginning of the Broadway musical to today’s innovative creators. The process of Agnes de Mille’s characterization of “The Postcard Girls” in Oklahoma! (1943) was spot on for a dream/nightmare ballet. These dance hall girls with a complete lack of emotion on their faces set the mood immediately. Twenty years later Bob Fosse used almost the same sense of detachment with his sexy taxi dancers in Sweet Charity’s “Big Spender.” Jerome Robbins searches for authenticity of the character and why they need to express themselves with dance. He uses the Stanislavsky method, expecting the dancers/actors to dig into themselves for this kind of motivation.

From the intensity of Michael Bennett’s A Chorus Line in the 1970s to the cleverness of Andy Blankenbuehler’s work on Hamilton, to current innovators like Sergio Trujillo and Camille A. Brown, theater and choreography are ever changing. Working with non-dancers presents its own challenge and—if you “get it right”—its own rewards. Steven Hoggett’s work on The Last Ship was powerful and organic, and done with actors, rather than trained dancers. (A Beautiful Noise, with choreography by Hoggett, is on Broadway now.)

I enjoyed some of the history about Liza’s father, Peter Gennaro, who I was lucky enough to work with as a dancer. The revelation that Jerome Robbins was not the sole choreographer of West Side Story should set the record straight. Peter’s huge contribution to the Sharks’ choreography, uncredited, will surprise and shock today’s generation. I, for one, am happy that Liza Gennaro and her brother, attorney Michael Gennaro, are correcting this erasure by insisting that all future productions give credit for Peter Gennaro.

For anyone who wants to know what it takes to make Broadway dances, read Making Broadway Dance.

 

Keith Haring, Muna Tseng & Tseng Kwong Chi: Boundless Minds & Moving Bodies in 80’s New York
Schunk Museum
Nai010 publishers
Order at artbook.com
Reviewed by Wendy Perron

This book captures the wild and wooly East Village club scene of the 1980s, flourishing even while AIDS was devastating the arts. Previously defined categories were blurring, and Keith Haring was redefining graffiti as art. This book traces the connections between three artists who were crossing boundaries: Haring, choreographer Muna Tseng, and her brother, the photographer Tseng Kwong Chi. The only one of the three who survived the AIDS plague is Muna Tseng.

Muna had danced with Jean Erdman, and when she started making her own mythic stories, she collaborated with Haring. His drawings for Epochal Songs (1982), generously displayed in this book, are powerful, reflecting the horror of the nuclear arms race and other social ills—in an upbeat way. Together they invented a new piece of equipment: a special carousel that could travel while projecting the drawings. “We were so inventive,” Muna said, “because we had no money.” Her brother designed the compelling posters.

The following year Haring designed the sets for Bill T. Jones and Arnie Zane’s trippy Secret Pastures at Brooklyn Academy of Music, which upped the notoriety for all players. (For more on how Secret Pastures burst on the scene, see my essay on thirty-five years of the Next Wave Festival.) Jones and Haring had already collaborated on an iconic series of “Body Paintings.”

An existential quote from Keith Haring in the age of AIDS: “I can be made permanent by a camera.” That camera belonged to Tseng Kwong Chi, who documented Haring’s astounding creativity all over the city. Kwong Chi had his own surreal series called “East Meets West,” where he photographed himself in a variety of cryptic Chinese guises, complicating what it meant to be Asian American.

Somehow it’s fitting that in the midst of today’s pandemic, we would learn about artists of the ’80s club culture lost to us in the scourge of a former pandemic. In addition to the feast of visual images —street scenes, club scenes, Muna Tseng’s lovely dancing, Haring’s dynamic drawings — the book contains an interview with Muna plus essays by Bill T. Jones and Joshua Chambers-Letson. In this last, Chambers-Letson uses the word “queerness” to describe something larger than sexual preference, namely a social milieu “that is collectively produced on the margins of social, sexual, and aesthetic norms.”

During the ’80s and ’90s, it was wrenching to witness so many artists lost to AIDS. At the end of Bill T. Jones’ essay, “Thoughts/Recall,” he asks, “What Survives?” His answer: Relationship, memories and love of art.”

 

Red Star White Nights: The Life and Death of Yuri Soloviev
By Joel Lobenthal and Lisa Whitaker
Ballet Review Books
Available at Amazon
Reviewed by Marina Harss

Joel Lobenthal and Lisa Whitaker’s book Red Star White Nights is many things at once: biography and scrapbook, reminiscence and cultural history. Its central subject is the Soviet ballet dancer Yuri Soloviev (1940–1977), member of the Kirov Ballet (now known as the Mariinsky Ballet) and model to both Nureyev and Baryshnikov. Amongst his former colleagues and friends, as Lobenthal and Whitaker convincingly lay out, Soloviev was considered perhaps the greatest male classical dancer of his generation. In the West, where he was seen all too infrequently, he was overshadowed by flashier stars, like Nureyev, and by their headline-grabbing defections. Soloviev was the one who stayed, who persevered behind the Iron Curtain, dancing not only the classical repertory but idealized roles in Soviet ballets by Yuri Grigorovich, Leonid Yakobson, and Igor Belsky.

As history records, and Lobenthal and Whitaker describe in this deeply sympathetic portrait, Soloviev was also a tragic figure: isolated, “elusive,” depressed, sometimes exploited, and eventually “filled with despair.” During a particularly low period, when he was feeling underappreciated by the Kirov and at a loss about what would become of him after he stopped dancing, Soloviev left his home in St. Petersburg for a beloved dacha in the countryside and shot himself. He was only 37.

All suicides are an enigma, and Soloviev’s was no less so, but Lobenthal and Whitaker trace the depressing arc of the career of an artist of rare sincerity and vulnerability, utterly committed to his art and profession, and seemingly unable to shore up his defenses enough to survive in the harsh reality of the Soviet ballet world. Soloviev refused to join the Communist Party. Joining would have assured him greater access to foreign travel—and the fresh air, friendships, and new ideas that came with it—as well as better treatment by the ballet’s administration. And at the same time, he never considered defection, lacking the personal ambition and drive to take such a step.

The book derives depth from Whitaker’s friendship with Soloviev, the result of a brief but intense acquaintance that came about when Soloviev was on tour in Australia, Whitaker’s home at the time. Their touchingly sincere epistolary friendship is among the most revealing strands in the book, particularly a devastating letter dated 1969, in which he writes, “You must be able to understand how bad things are for me…everything has turned out so badly.” After that cry in the dark, she never heard from him again.

The final section of the book traces Whitaker’s efforts, after the fall of the Soviet Union, to connect with Soloviev’s friends and family and make some sense of his death. Red Star White Nights is built out of fifty-five short, sometimes very short chapters, exploring everything from Soloviev’s “personal style” to his partnering skills; his sexuality; his relationship with the leadership of the Kirov; Soviet “drambalet”; the Russian tendency to categorize dancers by physical type, or “emploi”; and the seismic effects caused by the defections of Baryshnikov and Nureyev. Lobenthal and Whitaker’s story is complemented by a huge number of photographs and documents. Its structure is sometimes choppy, but this is made up for by the impressive volume of material gathered and discussed. Red Star White Nights is clearly a labor of love.

 

Democracy Moving: Bill T. Jones Contemporary American Performance and the Racial Past
By Ariel Nereson
University of Michigan Press
Reviewed by Wendy Perron

Taking the position that artists are public intellectuals, Ariel Nereson aims to “think with artists.” Bill T. Jones is indeed a public intellectual, and his work involves a lot of thinking and researching. An assistant professor of dance studies at the University of Buffalo, Nereson offers a multi-layered understanding of a particularly research-heavy stretch of Jones’ work, the Abraham Lincoln series. In this trilogy, made by the Bill T. Jones/Arnie Zane Company from 2008 to 2013, Jones set out to dismantle the simplistic reputation of Lincoln as the Great Emancipator. Nereson, in alignment with that goal, delves into America’s racial past that Lincoln was inevitably part of, educating us about Lincoln, Frederick Douglass, the Civil War, and Jones’ collaborative process.

Jones poses these questions at the outset: What does history mean to us? What does dance mean? What can dance do? One answer, for Jones, is that dance can thrust us into an unsettling quandary that pries open our understanding of history. He is so resistant to people’s assumptions—about Lincoln as well as about himself—that this trilogy, according to Nereson, emerges “excessive, opaque, ambivalent,” meaning nothing in this work is easily digestible.

Nereson points out that a concrete monument fixes history in time, whereas a dance is a more fluid way to commemorate a legacy. In the piece, Jones refers to Thomas Ball’s Reconstruction-era Freedmen’s Memorial (1876), which depicts Lincoln reaching down toward a kneeling enslaved man. Jones offers an alternative in two ways. First, he adds a kneeling woman, thus acknowledging that the first donation toward the statue was given by a freed woman. Second, through a choreographic sequence in which Paul Matteson, who represents Lincoln, not only reaches toward two Black people, but also touches their foreheads. He then he presses their heads downward, suggesting, in Nereso’s words, “persistent constraints on Black mobility.”

While Nereson’s effort to meet Jones where he stands as a challenging, uncompromising figure is laudable, she chases a veritable maze of theory that sometimes ties her into knots. Her objection to pure movement and postmodern dance as racialized is hard to take seriously when she cites Yvonne Rainer’s iconic Trio A as being full of repetition, when a hallmark of that solo is that it has zero repetition. So she seems to be making claims based on a piece she hasn’t even seen.

However the book is notable because it gives weight to an artist who interrogates our most cherished heroes and beliefs. Bill T. Jones’ life as a constantly questioning public intellectual is inseparable to his life as a constantly experimenting artist.

 

Milestones in Dance in the USA
Edited by Elizabeth McPherson
Routledge
Reviewed by Wendy Perron

Dance historian Elizabeth McPherson has gathered ten essays that tell a complex lineage emphasizing BIPOC artists and social justice movements specifically in the United States. Reading this de-colonized dance history rooted in our home country can be revelatory.

In the first chapter Robin Prichard takes us through Native American dance, touching on the Hoop dance, the healing Jingle dress dance as well as pan-Indian identity. In Chapter 2, Dawn Lille gives an expansive view of ballet in this country, concluding with an eye to the future, especially in questioning gender roles in ballet. In the third chapter, on Black women in jazz and tap, Alesondra Christmas brings to the fore dancers like Alice Whitman, Josephine Baker, Jeni LeGon, Norma Miller, as well as current luminaries Debbie Allen, Dianne Walker, Dormeshia, and Chloe Arnold. In the next chapter, Julie Kerr-Berry applies a lens of gendered politics to historical figures like Duncan, St. Denis, Graham, Humphrey, Dunham, and Rainer. In Chapter 5 Miriam Giguere teases apart the differences between inspiration, borrowing and appropriation.

Hannah Kosstrin contributes Chapter 6, a kind of survey of dancing for social change. In addition to Anna Halprin, Jawole Willa Jo Zollar, Bill T. Jones, the late H.T. Chen, she brings in some less obvious choices. For example, have you ever heard of Anna Sokolow’s 1938 piece Filibuster, about the Senate’s resistance to passing an anti-lynching bill? In her discussion of the American Indian Movement, Kosstrin introduces in Daystar Rosalie Jones, a dancer/choreographer who draws on her Native heritage.

Joanna Dee Das challenges the supposedly opposite categories of art and entertainment in Chapter 7, revealing the racism inherent in the separation of high art and popular art. French-Cambodian dancer Emmanuèle Phuon contributes Chapter 8 on postmodern dance. She discusses not only Halprin, Judson Dance Theater, and Grand Union, but also the surrounding visual and theater arts that made that period, in her words, a “laboratory of rupture.” In Chapter 9, Carl Paris looks at the contested term “Black dance” and its relationship to postmodern dance. In his view, the latter includes Alvin Ailey and Eleo Pomare, as well as Rennie Harris, Thomas DeFrantz, and Ni’ja Whitson.

For the final chapter, Jody Sperling traces the lineage of dance-related technology from Loie Fuller’s magic lantern and Thomas Edison’s 1894 film of three Black men in a buck dance challenge to the ingenious ways that dance artists have utilized technology and media during the pandemic. Along this route, Sperling points out the invisibilization of Blacks on televisions and video games.

Each chapter challenges existing definitions, and each chapter concludes with suggestions for Further Reading. An extensive timeline at the end connects landmarks in U. S. History with what was happening in the national dance world. For those of us who teach dance history, there’s a bounty of inclusive information here.

 

Critique Is Creative: The Critical Response Process in Theory and Action
By Liz Lerman & John Borstel
Wesleyan University Press
Reviewed by Emily Macel Theys

Liz Lerman, who founded Liz Lerman’s Dance Exchange (now simply Dance Exchange), started her long career by asking questions: Who gets to dance? Where is the dance happening? What is the dancing about? Why does it matter? Along the way, another set of questions got sparked: How to receive criticism for a work in progress without letting it derail the creative process? How to exchange feedback without making assumptions? In the 1990s, Lerman, along with John Borstel, formulated a process for giving feedback that has filled a need in the international dance world.

The new book, Critique is Creative: The Critical Response Process in Theory and Action, gives an overview of the process. The session often begins with an artist sharing a work that is at a point in the creative process where feedback can still help to shape it. The artist and viewers then gather in a circle for the four-step feedback process. Step one: Statements of Meaning; Step Two: Artist as Questioner; Step Three: Responders Ask Questions; and Step Four: Permissioned Opinions. This is a conversation among peers with a facilitator who gently guides responders back to the rules and agreements if they stray in their feedback.

Throughout the book, Lerman and Borstel share anecdotes of when the process has worked well (and hurdles they’ve experienced). They delve into CRP’s origin story, the ways it has evolved, and how it has helped both of them in their careers and lives. Then they widen the circle, inviting others into the conversation. Twenty-one artists, culture workers, educators, writers, and institutional partners share how they use Critical Response Process in their worlds. They include artists and alums from the Dance Exchange (where I am development director) like Elizabeth Johnson Levine, Gesel Mason, Bimbola Akinbola, Cassie Meador, as well as jazz musicians, playwrights, filmmakers, scholars, actors, poets, professors, scientists, and arts administrators. The essays cover topics like making dance work in communities, undoing racism, communicating better with teens, and applying the process across disciplines.

“Part of what makes it successful,” Lerman writes, “is its capacity to live with both rigorous hairsplitting orthodoxy and flexible structure that promotes a vigorous diversity of practice.” It can be applied to situations in and beyond the arts, and as a way of communicating through discord. (I use a less formal version of CRP at home when I’m helping my kids with their crafts or navigating challenging conversations with my spouse.)

Having worked with both Lerman and Borstel, I found great joy in learning more from them through their storytelling and seeing how far this process has stretched into corners of the world.

Ida Rubinstein: Revolutionary Dancer, Actress, and Impresario
By Judith Chazin-Bennahum
SUNY Press
Reviewed by Wendy Perron

Why would Diaghilev choose a non-professional dancer for the lead in Fokine’s most sensational ballet—Schéhérazade? The answer is simple: Ida Rubinstein (1883–1960) had caused a sensation with her portrayal of Salomé in St. Petersburg. Sensual, alluring, and transgressive, she concluded her “Dance of the Seven Veils” in partial nudity. Always savvy about publicity, Diaghilev invited Rubinstein to join the Ballets Russes, which she did for its first two seasons. When she played Cléopâtre in 1909, a critic described her as “suffocating in her beauty, strange, enigmatic astonishing.” Adored by the public and fascinating to the intelligentsia, she was one of the most photographed, drawn, and written about women of the period.

Rubinstein was born into a wealthy Jewish family in Ukraine at the time of violent pogroms against Jewish communities. By the time she was 8, both parents had died of illness and she moved to St. Petersburg to live with an aunt. She often attended the Imperial ballet performances but was focused on acting.

Bennahum points out how Rubinstein blurred gender expectations in both her stage life— she occasionally played male roles—and her personal life—she became involved with “Paris-Lesbos.” This was part of her overall transgressiveness. It’s also part of what Bennahum calls “a stunning confidence in her body’s emotionality.”

During World War I, and again in World War II, Rubinstein turned her emotional, financial, and organizational resources to helping the war effort. She contributed ambulances, helped build hospitals, and spent time nursing wounded soldiers.

Rubinstein was a secular Jew who channeled her spirituality into art. “Art is truly a revelation,” she wrote. “Dance delivers us from heaviness, while music and poetry provide wings for our imagination.” She poured her money into the arts by forming her own company in 1928, commissioning choreographers like Fokine (who had choreographed her Salomé and had given her private lessons), Nijinska, and Jooss and composers like Stravinsky and Ravel, whose famous Bolero was written for Rubinstein. And always, her ally in the visual arts—Léon Bakst—who had created the first lavishly risqué costumes for her Salomé. 

Rubinstein encountered plenty of anti-Semitism in the press. As a Jew in France in the late 1930s, she was vulnerable. But she stayed in Paris until May, 1941, when the Nazis were actually crossing the border into France. She flew to Algeria and made her way to London. All of her belongings in Paris were seized by the Nazis, which is why there are so few letters and other documents are available for research.

But Bennahum (with the help of previous research by Lynn Garafola) does a good job of reconstructing a life that contributed so much to the performing arts. Rubinstein had privilege in terms of money, beauty, and talent—none of which protected her from the steamroller of anti-Semitism.

 

Books received or announced

The Oxford Handbook of Hip Hop Dance Studies
Edited by Mary Fogarty and Imani Kai Johnson
Oxford University Press

Dark Matter in Breaking Cyphers: The Life of Africanist Aesthetics in Global Hip Hop
Imani Kai Johnson
Oxford University Press

Dance and Ethics: Moving Towards a More Humane Dance Culture
By Naomi M. Jackson
Intellect Books

An Empty Room: Imagining Butoh and the Social Body in Crisis
By Michael Sakamoto
Wesleyan University Press

Putting My Heels Down: A memoir of having a dream…and a day job
By Kara Tatelbaum
Motina Books

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Highlights of an Emergent Season

Last fall, after we’d been cooped up with our screens for a year and a half, theaters started opening up. I sprang back into theater-going, happy to experience live dance again. There was nothing tentative or just-getting-back-into-it about these ventures, and much to get excited about. As always, this list is limited by what I was able to see. I organized this by categories rather than chronologically. (A short version of it appears in the Berlin-based Tanz magazine Yearbook.)

Premieres

Bill T. Jones’ Deep Blue Sea looms as an epic work. From the solitary figure of an aging man (Jones) in the vast space of the Park Avenue Armory, to the spectacular rendering of an engulfing sea (design by Elizabeth Diller and Peter Nigrini), to the literary references (Martin Luther King and Herman Melville), to the Bill T. Jones/Arnie Zane Company’s intricate groupings, plus about a hundred community participants swarming into the space, this work was overwhelming. It summoned the rage, sadness, and fierce clarity of resisting systemic racism.

For Ballet Hispanico at New York City Center, Annabelle Lopez Ochoa created Doña Perón, a full-length ballet about the short, tumultuous life of the first lady of 1940s Argentina. The corps embodied Evita’s passionate working-class supporters as they powered through striking choreography. The heroine’s most emotional moments tore through the silence between Peter Salem’s musical sections.

Compañía Nacional de Danza, now directed by Joaquin De Luz, received a warm welcome at the Joyce Theater. The company brought Johan Inger’s visually stunning Carmen, a tale about innocence vs. violence told from a child’s point of view. Dark, lurking (human) shadows crept around the doomed characters, suggesting that violence comes from within as well as from without.

Dance Theatre of Harlem brought an extended version of Balamouk, a rousing celebration, to City Center. The combination of Annabelle Lopez Ochoa’s choreography, the Klezmatics’ infectious beat, and Mark Zappone’s colorful non-binary costumes make for a festive piece. It felt like a village parade that everyone wanted to join.

DTH’s Balamouk, ph Paula Lobo

 

In Cave, Hofesh Schechter’s new work for the Martha Graham Dance Company, also at City Center, the dancers threw themselves into wild club dancing. Their tribal, pulsating movements trod the line between joy and despair. The “creative producer” of this work was Daniil Simkin, a principal with both Staatsballett Berlin and American Ballet Theatre; he joined in their ecstatic gyrations, throwing in a few multiple pirouettes. (Good news: Cave will return to City Center for Fall for Dance.)

Hofesh Shechter’s Cave, ph Chris Jones

The Alvin Ailey American Dance Theater, also at City Center, had to shut down mid-season due to Covid. Luckily, they had already presented a program of works by artistic director Robert Battle—and it revealed how masterfully his choreography balances restraint and explosiveness. I was so taken with this program that I wrote about it here.

Cloud Study, ph Steven Pisano

On a more intimate scale came Irish Modern Dance Theatre’s witty duet Cloud Study, choreographed by company director John Scott as part of La Mama Moves. Effervescent but infused with an ominous sense of danger, it seemed to be about searching and finding something different than what was expected. Both physical and metaphysical, it was danced and spoken by New Yorker Jamie Scott and Nigerian-Irish Mufutau Yusuf, two terrific contemporary dancers with a wondrous, subtle, spontaneous rapport.

 

 

From London, Candoco Dance Company brought their version of Trisha Brown’s masterful Set and Reset and Jeanine Durning’s improvisational Last Shelter to Brooklyn Academy of Music. Both pieces benefitted from the mix of differently abled bodies. Last Shelter sees the dancers applying Durning’s method of “nonstopping” to tasks like placing and replacing tables and chairs. A quality of rhythmic alertness made the choreography (improvising?) constantly engaging.

A jolt of astonishing body-slamming came from Abby Z and the New Utility to New York Live Arts. In Abby Zbikowski’s Radioactive Practice, six dancers thudded to the floor, sprang upward with no preparation, or whacked an arm to the ground, over and over. Like hard-driving athletes, they grunted and groaned with exertion. But this was no game. They seemed to be telling us that this kind of violence is what it will take to survive in these times.

At Jacob’s Pillow’s 90th-anniversary gala, we were treated to a kind of fantasy piece with two airborne figures from Kinetic Light. In There, Found, Here by Alice Sheppard in collaboration we Laurel Lawson, the two rose up high, somersaulted in the air, and swung across the upper space holding hands—all in wheelchairs. With gleaming lights in the darkness, the duet could have been titled Alice and Laurel in the Sky with Diamonds.

Plot Point, ph Angela Sterling

Pacific Northwest Ballet brought a refreshing program of contemporary ballet to Lincoln Center, sponsored by the Joyce. Crystal Pite’s Plot Point, with its faux plot (a street brawl? a murder? an adulterous affair? all of the above?) and creepy music from the movie Psycho, was spooky fun. Each character had a double, so the whole mimed drama was played out with simultaneous two-ness: human vs. robotic, real vs. unreal.

 

Calvin Royal III in Single Eye, ph Marty Sohl

American Ballet Theatre premiered Single Eye, by Alonzo King (of LINES Ballet), at the Metropolitan Opera House. King’s sinuous style looked great on these dancers, pulling them into new territory: less frontal, more dimensional, more entwined with each other. Special mention: In a sublime oneness of dancer and choreography, Calvin Royal III held me rapt in his lithe, torqueing solo.

 

 

 

For the chamber company New York Theatre Ballet, Art Bridgman and Myrna Packer created a world of impressionist paintings come to life. Based on the famous French painter, Toulouse’s Dream was a dance-and-video mix in which Diana Byer, founder of the company, played the painter as though a Diaghilev type character. She wielded a wand like a paintbrush, activating all sorts of magical images.

Joshua Culbreath, ph Steven Pisano

Rennie Harris Puremovement’s LIFTED transformed the stage of the Joyce into a space of the Black church: a community of song and dance, love and forgiveness. The use of stopped action and backward action was arresting, so to speak. The choir (Alonzo Chadwick & Friends) filled the space with soaring voices. Special mention: Joshua Culbreath sped through astonishing break-dance spins and pretzel twists that were more than just tricks. His moves expressed the despair of his character, a lost orphan who wanted to be found. Sometimes an amazing head spin would end with a sudden splat on the back. For the audience, awe intermingled with sorrow.

Akram Khan’s Giselle for English National Ballet finally came to New York, performing at City Center. The setting was a dark, abandoned factory, represented by a huge grey wall that mysteriously disappeared and reappeared. The love duets were inventive, the ruling class costumes were outrageous, and the Wilis wielded long, threatening sticks. Special mention: Company director Tamara Rojo as a vulnerable Giselle, and then as a Wili, hovering on pointe, seemingly about to levitate into a spirit world.

Even before Liz Lerman’s Wicked Bodies started, we were all part of it. We were invited to write our own spells and post on an altar on the grounds of Jacob’s Pillow; we were asked what we were each the witch “of.” Lerman and her team created an environment complete with claps of thunder, a smoky stage for casting spells, and verbal explanations, e.g. why witches are associated with broomsticks. But it was the scene where King James tortures a woman to elicit a confession that stays in my mind. Each of the eight witch-dancers was totally individual, but most haunting of all was the dreamlike figure of the 80-something Martha Wittman wafting through the film (projection design by  Olivia Sebesky); you could imagine her possessing the qualities that got women into trouble: wise, weary, and wielding magic.

Wicked Bodies ph Jamie Kraus

At Japan Society, Yoshiko Chuma, impish yet masterful, led us through a sixties-style happening during the exhibit of Kazuko Miyamoto’s celestial sculptures. In Tipping Utopia Toward Kazuko Miyamoto, she communed with the art work, some of it made of thousands of strings. Clusters of people parted as Chuma glided, strode, or stomped through three galleries. The musicians, never in the same gallery at the same time, were double bassist Robert Black, violinist Jason Kao Hwang, and trombonist Christopher McIntyre. Chuma defiantly made mischief by pulling the double bass away from Black or sitting on the video monitor to cover the image of herself dancing almost 40 years ago.

Christopher Williams reimagined Les Sylphides as a queer reverie, and it was every bit as sensitive to Chopin as Fokine was in 1907. Special mention: In the role of the poet/dreamer, the vibrant Mac Twining twisted mid-leap and entwined lovingly with the sylphaderos.

 

Music at New York City Ballet

Two peak moments at New York City Ballet came from the music: The first was during the Stravinsky Festival when the orchestra rose up on a platform above the pit so we were almost face-to-face with the musicians. Andrew Litton conducted the Suite No. 2 for Small Orchestra, which has four parts: a fanfare-like march, a bird-chirping waltz, a giddy polka, and a loping gallop. This special occasion made one realize how rarely we see the people who make the music.

The second moment came with Justin Peck’s new Partita, with music by Caroline Shaw for Roomful of Teeth, who sang live. Verbal fragments burst into other-worldly chanting, and other sounds, including something I can only call a steam engine of exhales, whizzed by. I’d never heard anything like this as accompaniment for a ballet, and it seemed to bring Justin Peck into fresh rhythmic territory.

Site-Specific

Lisa Giobbi in Herstory of the Universe

Richard Move’s Herstory of the Universe at Governors’ Island portrayed, with a wild imagination, six goddesses from different eras in sites all over the island. It culminated with aerial dancer Lisa Giobbi, as Greek tree nymph Hamadryad, plunging between branches at Picnic Point.

Trisha Brown Dance Company at Rockaway Beach

The “In Plain Site” series of early Trisha Brown works came to Beach Sessions at Rockaway Beach, attracting a growing crowd of beach-goers. As I was standing on the shore line with the water lapping around my ankles, and watching the softly gestural Group Primary Accumulation, I felt a double dose of blissful sensuality.

 

Broadway, Roaring Back to Life

Some of the new musicals like Paradise Square, MJ the Musical, The Music Man, and for colored girls who have considered suicide/when the rainbow is enuf were bursting with dance. For dance history fans, Paradise Square’s depiction of the cross section of Irish and Africanist dance in the Five Points Neighborhood hit the spot. Choreography by Bill T. Jones with Garrett Coleman and Jason Oremus showed the gradual integration of Africanist dance forms with Irish stepping into what evolved into tap dance. Special mentions: Jared Grimes in Funny Girl, infusing astonishing steps with high-wattage energy; A. J. Shively in Paradise Square, buoyant and unstoppable as the Irish step dancer.

NYCB Divas as Curators

Tiler Peck’s program at City Center included an exhilarating in-person version of William Forsythe’s Barre Project, Blake Works II, the astounding physicality of Alonzo King’s duet Swift Arrow, and a sculptural group work by Peck herself. The evening was topped off by Time Spell, a giddy collaboration with tapper Michelle Dorrance and L.A. dancer Jillian Meyers, utilizing a pool of diverse dancers. Ballet and tap merged when Peck and Dorrance danced the same complex rhythms on a small, miked platform. Their high spirits made it sheer fun for the audience.

In “Dichotomous Being,” Taylor Stanley (who recently changed their pronouns) showed the deepening of a performer’s artistry. In a solo from Balanchine’s 1957 Square Dance, they were pristine in placement and feathery in the lightness of port de bras. The commission for Jodi Melnick, These Five, allowed subtle emotional connections to emerge through a sense of touch. Toward the end, Taylor faced the audience and gesticulated in some kind of hieroglyphics, as though daring us to read their inner life. The program concluded with Shamel Pitts’ Redness, a solo for Stanley of alternating explosiveness and soft openness. Special mention: Ashton Edwards in Andrea Miller’s Mango (a renamed section of her sky to hold for NYCB). With a delicate upper body and strong pointework, they had total abandon in the role that was originally Sara Mearns’. With their beguiling non-binary physicality, Edwards made Mango into quite a different romance.

Ashton Edwards held by Taylor Stanley in Mango, ph Jamie Kraus

Collectivity in Pandemic Times

Necessity is the mother of cooperation, and more groups are sharing resources now. Last summer, five major NYC companies— New York City Ballet, American Ballet Theatre, Dance Theatre of Harlem, Alvin Ailey American Dance Theater, and Ballet Hispanico—came together to meet, give support, and produce the BAAND Together series outdoors at Lincoln Center. This summer, they went a step farther and commissioned a piece that members of all five companies danced. That piece was the snazzy, jazzy One for All, to music by Funky Lowlives/Dizzy Gillespie, choreographed by Annabelle Lopez Ochoa, who devised the chic non-binary costumes herself.

One for All ph Erin Baiano

Revivals — Gems of Dance History

Taylor Stanley in Mourner’s Bench ph Danica Paulos

In his program at the Pillow, Taylor Stanley gave a stirring rendition of Talley Beatty’s Mourner’s Bench (1948). In the opening move they seemed to melt upward. The dance was spare and taut, typical of the days of early modern dance when every movement was essential to the core idea. Not a single move was extraneous, all communicating so clearly the state of the performer. On the day I saw it, we were inside the Perles Studio, and just when Stanley was reaching out, thunder rocked the studio. Cosmic.

The Limón Dance Company performed Air for the G String (1928) by Doris Humphrey, restaged by Gail Corbin, at the Joyce. It’s a cool, stately dance, performed to cool, stately Bach music. But the saturated reddish environment (lighting reconstruction by Al Crawford) gave it a feeling of molten copper. Five women wearing long, draped gowns, glided in elegant groupings, sometimes opening like a flower.

Paul Taylor Dance Company went minimal with a selection of early works at the Joyce. In Events II (1957), two women just stand, takes steps, or squat, to the sound of the wind. A gentle breeze rippled through their dresses slightly. Perhaps one woman was waiting by a lamp post, perhaps the other was looking into a puddle. A poetic everyday-ness, performed by Eran Bugge and Jada Pearlman.

Dance (1979) by Lucinda Childs, with music by Philip Glass and film by Sol Lewitt, at the Joyce, proved once again that human bodies creating line, energy, and momentum can rise to the level of transcendence.

Not a choreographic gem, but a ritual gem: At Jacob’s Pillow’s 90th anniversary gala, people who’ve made the Pillow what it is, lined up onstage in a sort of parade of dance history. It started with Carmen de Lavallade, who first danced there in 1953, and Deborah Jowitt, who danced there in 1954. Many others were represented (Graham, Taylor, Cunningham, Pilobolus, etc), but those two great women were there in-person for us to show our gratitude.

 

Progress

Two strong women will soon be leading two of our greatest ballet companies. In the fall, Tamara Rojo, straight from her ten years at English National Ballet, takes the reins of San Francisco Ballet, replacing Helgi Tomasson after his thirty-seven years as director. Susan Jaffe, after leading Pittsburgh Ballet Theatre for two years, will become artistic director of ABT, which enjoyed thirty years with Kevin McKenzie at the helm. For Jaffe it will be a homecoming, as she was a principal dancer at ABT for two decades. Both Rojo and Jaffe have proven themselves as world class ballerinas as well as adventurous leaders. In these achievements, they match Wendy Whelan, who has been associate artistic director of New York City Ballet since 2019. Change is in the air.

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Jewish Dance Scholarship Has Arrived

The book cover features Suzanne Miller in “Needle and Thread,” reflecting dance as memorial, Ph Daniel Paquet.

The far-reaching Oxford Handbook of Jewishness and Dance is both a culmination of decades of scholarship and a new look into the intersection of dance and Jewishness. No longer an obscure, occasional practice, Jewish dance scholarship has arrived. It has been accumulating for years, with Judith Brin Ingber, to whom the book is dedicated, leading the way. Researchers like Dina Roginsky, Henia Rottenberg, and Nina Spiegel have carried the torch. Young scholars like Hannah Kosstrin and Rebecca Rossen have recently given us provocative books and essays, laying the foundation for this new phase of investigation.

This anthology of thirty essays, published by Oxford University Press, was sparked by a stimulating conference held at Arizona State University in 2018. Titled “Jews and Jewishness in the Dance World” and organized by Naomi Jackson, it attracted hundreds of dance artists and educators from all over the world. It was a warm gathering—emotional at times—crammed with talks, demonstrations, and workshops. At the end of three days, we were treated to an evening of performance of inspiring works by Sara Pearson, Ephrat Asherie, Adam McKinney, Jesse Zaritt, Nicole Bindler, Maggie Waller, and Hadar Ahuvia. David Dorfman and Dan Froot topped it off with a rollicking ride, complete with sly Yiddishisms and dancing for all. (Full disclosure: I co-curated the concert with Liz Lerman, who was a co-organizer of the whole conference with Jackson.) Happily, the companion website connects to resources like video clips, so I’ll be giving specific links along the way.

The scope and depth of this 737-page tome are invigorating, evoking pride, joy, sorrow, outrage and all kinds of mixed emotions. Kudos to the editors—Naomi Jackson, Rebecca Pappas, and Toni Shapiro-Phim—for stretching us in many directions. The contributions of young dance-makers like Hadar Ahuvia, Jesse Zarrit, Adam McKinney, and Yahuda Hyman are each brilliant in articulating a broken-ness that needed to be repaired… internal tikkun olam that engages with the world through art. What you won’t find is a lot of coverage of Israel’s flagship company, Batsheva Dance Company, or the development of Israeli folk dance. The reason, as explained in the Introduction, is that these areas are amply covered elsewhere. So when these topics appear in this volume, it is usually through the lens of a critique.

Although it’s clear from the choice of the word “Jewishness” rather than “Judaism” that the thrust is toward a cultural rather than religious definition, a few chapters do swing toward religion. Examples are Jill Gellerman’s essay on inclusiveness in Hasidic dance, Efrat Nehama’s “My Body Is My Torah,” and Talia Perlshtein, Reuven Tabull, and Rachel Sagee’s chapter on dance in the religious sector of Israel.

First-Person stories

I tend to gravitate to personal stories, so I will touch on six inspiring tales, told with complexity and intensity. Four of them are by young firebrands, and two are by respected elders Judith Chazin-Bennahum and Ze’eva Cohen. They have all found ways of integrating their passion for dance with their Jewish heritage. They’ve reimagined their identities to arrive at who they have become and are becoming.

Hadar Ahuvia, who grew up in Israel and the U. S., questions the Zionist legacy in her essay “Joy Vey: Choreographing a Radical Diasporic Israeliness.” When she learned about the Nakba (the Palestinian word for the disaster of the birth of Israel and expulsion of Palestinians), it shattered the anchor of Zionism as a “grounding force.” She wrestled with her old beliefs, utilizing Israeli folk dance—her attachment to, and yet interrogation of—to embrace multiple identities. She articulates her inner, political struggle in the bracing solo Joy Vey, with a bit of guidance from Jeanine Durning’s method of Unstopping. In it she skims the earth with folk dances learned as a child, while hearing an incantatory voice (her own on recording) in a litany imagining another reality. (“And maybe they never fled because they were never there, Maybe we didn’t shoot at them as they left to make sure they never returned.”) I add here that her performance of an excerpt of Joy Vey was a powerful, mesmerizing contribution to the final concert of the conference.

Adam McKinney in “HaMapah,” 2010, Ph Lafotgrapheuse.

For Adam McKinney, being Jewish is only part of a difficult yet sometimes joyful multiple identity. His writing in “HaMapah/The Map: Navigating Intersections” reveals a sweetness and vulnerability, and yet a determination to uncover his tangled roots. As he plays with words, he answers to “boychick” in the Yiddish sense, but also claims his feminine side in the “chick” portion. When tracing his family history, some of it violent, he calls himself “GayBlackNativeJewish.” He doesn’t want his multiple identities to be wedged into “otherness.”  You can see his powerful, soulful dancing and storytelling in these clips.

Jesse Zaritt in “send off, “ph Grant Halverson.

Jesse Zaritt, who teaches at Philadelphia’s University of the Arts, wrote about how being gay was definitely outside his Jewish upbringing. A sharp, painful clarity on his outsider-ness informs his essay send off, which is about his piece of the same title. Send off harks back to ancient biblical stories with a stinging sarcasm. After an immersive journey in dance, Zaritt has arrived at a place that is somewhat of a tortured elegy but also fluidly himself:

In send off my whole body at once reaches forward  toward a fantasy of queer potentiality and backward toward an imaginary erotics of ancient Jewish embodiment …I am a man who is still a boy… I am the caretaker betraying and betrayed by those he loves. I am the divine feminine…And I am an animal about to die. In collapsing four unruly beings into one, I find myself uncomfortably, impossibly, in a willful, passive, wise, and wild body. I am trying to create a new being made of the parts these four characters have played.

If you want to catch an excerpt of Jesse Zaritt’s send off, accompanied by Israeli playwright Hanoch Levin’s hilariously sarcastic yet powerful dialog riffing off of Abraham’s willingness to murder his own son, click here.

Dege Feder in “Jalo,” 2017, Ph Inbal Cohen Hamo.

Dege Feder, an Ethiopian Jew, came to Jerusalem from her small village in northern Ethiopia, where she herded goats at age 6. She would sing while minding the goats, but music and dance as performance were nonexistent. At 8, she walked barefoot to Jerusalem, with a group of people who sometimes left her behind. (The Ethiopian government would punish anyone caught trying to emigrate with prison or death, so refugees could only walk at night. The courage of this child is staggering.). When she arrived in Jerusalem, she eventually taught dance to the Ethiopian community. At the University of Haifa, she encountered Ruth Eshel, the Israeli dance maven who engaged with Ethiopian communities with the notion of dance as a cultural bridge. Feder joined Eshel’s Eskesta Dance Theater, which centered on the percussive Ethiopian shoulder dance called eskesta—first as a drummer and then as a dancer. The company broke up and then resumed under the name Beta Dance Troupe. Feder became its soloist, and then, in 2013, its director. This enchanting music video, titled Amaweren’ya (2017). shows her singing (sheer charisma), dancing that crazy shoulder dance (parts of the upper body jutting in different directions), and activating a multi-generational community.

 

Stories of Two of Our Elders

Chazin-Bennahum in “Clarissa,” choreography by Thomas Andrew, Santa Fe Opera, 1961, Ph Tom Webb.

For Judith Chazin-Bennahum, dance was so central to her early life that it crowded out Judaism. But in her mini-memoir, “The Nearness of Judaism,” she takes us through her transformation from a ballet girl to a dance historian, increasing her commitment to Jewishness along the way. While performing with the early Joffrey company and the Metropolitan Opera Ballet, she took note of Jewish dance artists  like Melissa Hayden, Bruce Marks, Doris Rudko, Pearl Lang, and Judith Dunn. Eventually, as expressed in her final sub-section, “My Body and Soul Merge,” she finds a way to balance dance with family and Judaism. She writes of the common ground she found in ballet and the Torah:

I loved the sense of inevitability, that one thing followed another and that movements needed to be accomplished the same way pretty much all the time, only better. Dancing in tune with others was thrilling, and keeping together reassuring. I found out later that the rigor of studying the Torah required a similar obsession with learning, with knowing what came next, with a joy in the ritual of habit.

Today Bennahum is a foremost dance scholar who has written books on pivotal Jewish figures, namely René Blum and Ida Rubinstein.

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Ze’eva Cohen, a harbinger of the current trend in cultural identity dances, grew up as a Yemenite Jew in British Mandate Palestine, later to become Israel. Her story is a must-read for anyone interested in the connection between Israeli and American dance. Her insights about Gertrud Kraus (lots of improvisation), Sara Levi-Tanai (channeling her Yemenite heritage into Inbal Dance Theater), and Margalit Oved (muse of Levi-Tanai and star of Inbal) are compelling. Not to mention her work with Anna Sokolow, who brought Cohen to Juilliard. Cohen’s breakthrough at Juilliard was dancing in Doris Humphrey’s rippling Ritmo Jondo. (I saw her perform in this work in the 1960s and have never forgotten her light-giving, sensual magnetism.) As a solo performer touring with her own rep, she crossed many cultural barriers. While being true to her Middle Eastern heritage, she also found “otherness” within herself as a performer working with contemporary choreographers like Rudy Perez, Viola Farber, and James Waring. When Cohen started to choreograph, she unconsciously circled back to her Yemenite background. (At the conference, Ze’eva gave a workshop in which she taught the deceptively simple Yemenite step that appears in Israeli folk dance.)

Ze’eva Cohen as Rebecca in “Mothers of Israel” by Margalit Oved, 1979, Pd John Lindquist © Harvard Theatre Collection.

Cohen points out that Inbal, the first internationally touring dance company of Israel, was populated with Yemenite immigrants who were perceived to be “authentic,” meaning close to biblical times, but not “professional” modern dancers. When, years later, she commissioned Oved to choreograph Mothers of Israel for her, she felt that “I became my grandmothers.” You can see a number of clips of Mothers of Israel and Ze’eva’s own choreography here. (There is more about the remarkable, captivating singer/dancer/storyteller Margalit Oved in Nina S. Spiegel’s chapter, “Mapping a Mizrahi Presence in Israeli Concert Dance.”)

The Ever-Present Holocaust

The Holocaust is addressed with all the weightiness needed. One of the most intense personal connections with Holocaust history is related in Yehuda Hyman’s “Dancing on Smoke: A Dance Action in Germany.” Hyman visited a reflecting pool in Freiburg designed as a commemoration of a synagogue that had been burned to the ground during Kristallnacht in 1938. When he saw the casual, party atmosphere of people around the pool—and no visible plaque to mark the atrocity—he became upset. Not speaking German, he felt an absolute necessity to take physical action. He stepped into the pool with his challis and yarmulka, took out his tallis and recited a prayer. He walked, he moved, he screamed. As he recalls,

My body is summoning up a story about the destruction that lies below me…I start to…embody what I am discovering in the pool and executing every Jewish gesture I know. So I’m doing ‘The Wise Jew,’ I’m doing ‘The Happy Jew,’ I’m doing ‘The Sad Jew’ and then…the traumatized displaced Jew whose body is in shock and can’t move at all.

Hyman’s action became known as “Jew in the Pool.” He reprised it a year later, this time dancing for three days in the pool. It inspired a vigil, some protests, and finally, the installment of signs showing the burnt synagogue and pictograms forbidding certain actions. This did not entirely stop the disrespectful behavior. But for Hyman, he’d been through something: “For me the pool represents the body of the Jewish people and the act of defaming that body feels like a violation of my body…I danced on tragedy, beauty, and community.”

Yehuda Hyman, in commemorative pool in Freiburg, 2018, Ph Thomas Kunz.

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Marion Kant brings up Primo Levi’s statement, “There is Auschwitz and so there cannot be God.” His follow-up question is the title of her essay, “Then in What Sense Are You a Jewish Artist?” Levi’s answer is, “The racial laws and concentration camp stamped me the way you stamp a steel plate… They made me Jewish.” Kant goes into the history of German culture in which she mentions that the plot of Giselle (1841) draws on a narrative by the Jewish Heinrich Heine as “a tale of the Jewish struggle for emancipation.” There’s lots more complex history, which I don’t entirely grasp. But I did pick up one surprising point: Based on Heine and the integration of Jews at the loftiest levels of German culture, Kant contends that ballet in the 19th century was more open to Jewishness than German Modern Dance in the 20th century (e.g. Laban, Wigman), which tended to be nationalistic. She concludes that a sense of responsibility is necessary to reach “the emancipation of all humanity.”

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Laure Guilbert studied the rare incidents of dancing amidst the hell of the death camps. In “The Micro-Gestures of Survival: Searching for the Lost Traces,” she retains an elegant balance between theory (e.g. Kafka, Bettelheim, Adorno, Deleuze) and encompassing the enormity of evil and suffering. The prisoners were considered “mere shadows without names or faces,” and yet a few of them managed to reclaim their souls through some kind of dance. She tells of the harrowing bravery of Tajana Barbakoff, Yehudit Arnon, Helen Lewis, and Catherina Frank. Dance played a role in the imagination that kept their minds alive, and sometimes dancing for SS officers kept them physically alive. Guilbert calls these moments of dance “the final act of life amidst their own death sentence. In a larger sense, they also embody and condense the final gasp of German-Jewish and Eastern European Yiddish cultures.”

She also calls them “a testament to the human impulse to save humanity even in the very moment of its radical destruction.” The inner life, amidst the hunger and humiliation, can be preserved in memory or movement. Hella Tarnow, trained in Indonesian dance, used the sense of touch to bring back physical sensation to prisoners. Miraculously, Helen Lewis was able to forget the freezing cold, the pain, and the hunger when her fellow campmates asked her to dance to Delibes music. Although these brief moments could not put a dent in the infernal Nazi machine, they are “the very ethical and poetic support structure, that makes survival possible in those places.”

Yehudit Arnon, an Auschwitz survivor included in Guilbert’s account of prisoners’ bravery, became one of the giants of Israeli dance. Gdalit Neuman, in “From Victimized to Victorious,” studies Arnon’s project in Budapest right after the War, when Arnon worked with young women to strengthen their bodies and spirits, thus changing the gender balance. Arnon went on to establish the International Dance Village at Kibbutz Ga’aton and the award-winning Kibbutz Contemporary Dance Company. (If you want to know more about the seminal Arnon, see Judith Brin Ingber’s entry on her in Jewish Women’s Archive.)

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Rebecca Rossen focuses on The Ivye Project (1994), the magical, site-specific work that Tamar Rogoff created in a forest in Belarus. When Rogoff first visited Ivye, she learned that twenty-nine members of her father’s family perished in the massacre of May 12, 1942. To mourn them, she has to know them, and to know them, she has to spend time there. She gathered more than a hundred people—very few of them Jewish for the simple reason that most Jews had been murdered—to take part in a time-travel work that depicted Jewish shtetl life in Belarus while also marking the Nazi massacre. Scenes included a seder, a man putting his daughter to bed, a couple feeding each other, a game of cards, and a Sabbath celebration with live music by Frank London and the Klezmatics. Luckily, the companion website gives glimpses of The Ivye Project that allow you to feel you’re in the forest experiencing Rogoff’s wondrous version of Jewish life at the time.

“The Ivye Project,” with David Rogow as the Rabbi, Ivye, 1994, Ph Aaron Paley.

Rossen discusses the after-effects on the town and the performers, some of whom were children of survivors. She quotes the cast historian saying,

People needed to see that Jews used to live in Ivye. That there were artisans, tailors, shoemakers, that there were also lazy bones and there were saints. All of us were involved, we didn’t act in the performance, we lived it.

There was a realization that what was lost was not only 2,524 lives, but a whole way of life. As Rossen’s writes, “The Ivye Project resurrected a suppressed Jewish history and invited a diverse group of people to witness and actively participate in reviving and narrating it.”

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Anna Halprin in “My Grandfather Dances,” NYC, 1999, Ph Julie Lemberger.

Naturally, the Holocaust crops up in many other places, for example, in the interview with Anna Halprin by Ninotchka Bennahum. (Ninotchka is the daughter of Judith Chazin-Bennahum.) A dance pioneer who claimed her Jewishness both as religion and as moral philosophy, Halprin says that her early solo The Prophetess (1947), about a powerful woman judge in the bible who protects her people, was also meant as “a way of fighting back against the Nazis.” Halprin is represented on the companion website by her poignant/funny solo My Grandfather Dances (2003) and her landmark performance piece, Parades and Changes (1965). (These works are discussed in the interview’s prelude, which is based on Bennahum’s research for Radical Bodies, an exhibit and book that Ninotchka and I were, along with Bruce Robertson, co-curators on.)

Others who wrote about Holocaust-related projects include Rebecca Pappas, Alexx Shilling, and Suzanne Miller.

Tying Modernism to Jewishness

Douglas Rosenberg offers an art-historical underpinning to Jewishness in modernism in his essay “It Was There All Along: Theorizing a Jewish Narrative of Dance and (Post-)Modernism.” He frames it as a ghost history, saying that the recognition of Jewishness in dance means it’s no longer veiled. He sees Jewish identity as familiar, historical, and tribal. One of the principles is tikkun olam (repairing the world), a value that runs throughout this book. Rosenberg makes a connection between Dada, Susan Sontag, Clement Greenberg, and “hidden Jews” of the Avant-garde.” Referring to Tristen Tzara, born Samuel Rosenstock, and Man Ray, born Emmanuel Radnitzky, he invokes other Jewish artists, like Mark Rothko and Allen Kaprow, to draw parallels. In terms of dance, he talks about the contribution of Jewish women to modernism, invoking Meredith Monk, Sally Banes, Liz Lerman, and Sally Gross, to whom this landmark essay is dedicated. He refers to all these artists as examples of “the ecosystem of Jewishness that traverses modernism.” He compares Sally Gross, one of the Judson Dance Theater experimenters who is not often mentioned, to painter Mark Rothko in creating a “sacred Jewish space.”

And More

There isn’t space here for everything. But I want to mention the chapter on Felix Fibich (by Naomi Jackson, Joel Gereboff, and Steve Lee Weintraub), the early modernist who defined the Jewish soul as marked by both joy and sadness, thus creating a torque in the body. And Dana Shalen’s chapter on Arkadi Zaides, the radical Belarus-born choreographer who brought Israelis and Arabs together. In his tremulous quartet, Quiet, two Israeli and two Arab men broke cultural barriers by tenderly or violently touching each other. (When I saw this in Tel Aviv, a lightbulb shattered above their heads; although it wasn’t intended, it was a perfect metaphor for shattering cultural taboos.) An innovative workshop dreamt up by Victoria Marks and Hannah Schwadron led to their essay “I, You, We: Dancing Interconnectedness and Jewish Betweens.” Miriam Roskin Berger, Marsha Perlmutter Kalina, Johanna Climenko, and Joanna Gewertz Harris write about the Jewish roots of dance therapy. There are more stories about various aspects of Israeli dance by Melissa Melpignano, Dina Roginsky, and Joshua Schmidt, and a politicized view of Ohad Naharin’s Gaga practice by Meghan Quinlan. And interesting entries by Philip Szporer, K. Meira Goldberg, Liora Bing-Heidecker, Christi Jay Wells, Avia Moore, and Eileen Levinson. So sorry to lump all these chapters in one paragraph.

In the book’s conclusion, Kosstrin cherishes every contribution (as do I) but also nudges us toward confronting gnarly dilemmas. She suggests a more feminist language and a less European (Ashkenazy) lens through which to investigate the interconnectedness of Jewishness and dance. For non-Ashkenazy lineage, she gives the example of the hand mudras used by both Margalit Oved and her son Barak Marshall. These gestures migrated from Yemen to Israel to the States. She advocates scholars “grappling with the entangled aesthetics and politics embedded” in choreography. She wants us to notice “the tension between Jewishness and Israeliness” (which, I would say, is more keenly felt by the younger generation). And she situates Jewish dance scholarship in the context of other cultural dance studies: Black dance studies, Latinx, South Asian, native and queer dance studies. Kosstrin ends with a series of questions. For example, when talking about the aggression of Israel’s government toward Arab communities, “How do we engage in dance in ways that show empathy and vigilance?” Nu…what could be more Jewish than asking questions?

It takes time to absorb the diverse and deep views in the Handbook. Time to sort through the chapters, return to some of them, make connections. Time to allow oneself to evolve, to gain or lose or reclaim different aspects of the intersection of Jewishness and dance. Spirituality and art. Culture and choreography. History and the contemporary world. What it means to be a Jew, to be a Jewish dancer, and how that changes at different times of one’s life (as anti-Semitism continues to rise and fall). A final note: “Handbook” is a misnomer. This book is a treasury of gems of courage, creativity, storytelling, and research. L’chaim.

¶¶¶

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Resources for Archiving & Researching

Compiled by Wendy Perron and Norton Owen in preparation for a Steps Beyond Talking Dance on Preserving the Legacy in 2022, which you can see here.
NOTE: If you would like to add a resource or make a correction, please comment in the space below.

Creating Your Own Archive
Dance/USA’s Archiving & Preservation Affinity Group
ChromaDiverse – Judy Tyrus’s organization for archival management for the
performing arts
 
Jacob’s Pillow Archives and info
Jacob’s Pillow Dance Interactive (including Playlists and Themes|Essays)
Jacob’s Pillow Archives
PillowVoices podcast

Library Archives
New York Public Library  Jerome Robbins Dance Division
Jerome Robbins Dance Division’s Oral History Project
San Francisco Museum of Performance + Design holds collections of Bay Area artists like Anna Halprin
Dance Treasures A-Z, Dance Heritage Coalition at Library of Congress Web Archives
Schomburg Center for Research in Black Culture
Getty Research Institute has collections of Yvonne Rainer and Simone Fortil
Many libraries have finding aids for specific collections, for example, NYU has this site for the Wendy Perron Papers of the SoHo Weekly News 1975-78

Other Institutional Archives
BAM Hamm archive
ADF Archive
Bennington College Digital Repository Home includes photos of
the Bennington School of the Dance
Juilliard Digital Resources (Key in dance)
American Tap Dance Foundation

Examples of Company Archives
Martha Graham at the Library of Congress
Urban Bush Women Legacy Timeline
Merce Cunningham chronology of choreography
Merce Cunningham Archives and Selected Readings
Alvin Ailey timeline
Katherine Dunham Timeline
Eiko & Koma timeline
Nikolais/Louis Archives
Trisha Brown repertory
Archives of José Limón (must request access)
New York City Ballet Repertory

Historical Archives
Michel Fokine—Fokine Estate Archive
George Blanchine Catalogue

Culturally Specific Archives
MoBBallet – Theresa Ruth Howard’s website, Memoirs of Blacks in Ballet
History Makers, long interviews with Black artists
Jewish Women Archives has entries on Anna Sokolow, Pearl Lang, Sophie Maslow etc.
University of Michigan’s Chinese Dance Collection
Final Bow for Yellow Face

Innovative approaches to archiving
David Gordon’s Archiveography
David Zambrano, master improvisor and co-founder of Tictac Art Centre

For the avant-garde of all genres: UbuWeb

Publications no longer publishing in print
BalletReview
Contact Quarterly
SoHo Weekly News, SoHo Memory Project

Databases
Alexander Street, a ProQuest database, has more than 1200 videos and all of Dance Magazine digitized. You can access through a college or university affiliation but you can get a free trial here.

The Dance Education Literature and Research descriptive index (DELRdi) is an index listing more than 9,000 literary works including theses, dissertations, journal articles, conference proceedings. The listings, which are drawn from hundreds of publications, university dance programs, government agencies, and other organizations and individuals. They include information on the methodology, techniques, and characteristics of the literature documented in the index. Full text of a document is included when permission is granted by the copyright holder.  Access options can be found here.

Photographers’ Websites in Dance
Stephanie Berger
Christopher Duggan
Rose Eichenbaum
Lois Greenfield
Matthew Karas
Kyle Froman Photography
Chris Nash, UK choreographer

For any past article in The New York Times, just key in name or headline on the NY Times site.

Unsung Heroes of Dance History on this site

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Jeni LeGon (1916–2012)

With swinging arms and flashy legwork, Jeni LeGon could tap her way onto any stage or screen. Her lively eyes and enchanting smile put audiences in a good mood. Less polished than her white counterparts like Ann Miller and Eleanor Powell, she was more inviting, more joyful. There was a freedom to the way her limbs expanded a bit too much, her energy spilling over. When she rose up in a toe stand, it was as though sheer effervescence pulled her up.

Publicity shot, Smithsonian Papers

The first Black woman to sign a long-term contract with a major Hollywood studio, LeGon was caught between Hollywood’s ambivalent attempt at inclusion and the racism that was everywhere. If MGM had followed through on that contract, there would be a cluster of good movie musicals starring Jeni LeGon. But the opportunities she had to shine were mostly limited to low-budget Black musicals. Luckily, we can treasure glimpses of them on YouTube.

Jeni LeGon (née Jennie Ligon) grew up in a large, musical family on Chicago’s South Side. As a child, she took a few dance lessons at the Mary Bruce’s School of Dancing, but mostly she learned to tap in neighborhood theaters. In those days there was a stage show and a movie, and both would repeat. Duke Ellington and Cab Calloway would tour to one of the Chicago theaters with their bands and their dancers. Twice a week Jeni would use her lunch money to spend a day there. She’d watch the stage show, then, when the movie played, she’d go upstairs to the lobby to try out the steps. For the last stage show of the day, “I’d go back down and watch ’em again to see if I had remembered the steps well enough to get ’em in my head.” (qtd. in Greschuk) She would dash home to make it by 6:00. She never told her mother until years later that she had skipped school. In a sense, those stage shows were her schooling.

On weekends she organized “show gangs” with what she called “tramp bands” that might include a kazoo, a bass made of a string attached to a washtub, singers, dancers, and drummers (even if it was just tin pans or cardboard boxes). They performed to “patrons” who sat on the stoops:

We charged a nickel and a dime, people would sit on the steps and we would be on the sidewalks. We had kids who could do acrobatics or could sing. I was the boss. I’m a Leo, I was the head honcho. (qtd. in Abbott)

Her brother was an exhibition ballroom dancer and together they would enter competitions and sweep up. When she was only 13 or 14, she auditioned for the chorus line of Count Basie’s new band. She was the youngest and least developed, so when the new chorus girls tried on the sexy two-piece outfits, she didn’t fill it out.

“The bra hung down… and I felt so silly,” she recalled decades later. “The director had a fit: “What am I going to do with you?” I said, “I don’t wear those things. I always wear pants.’ ” When he found out she could sing, he said, “Then you don’t have to dance with the line, you can dance out front.” (qtd. in Greschuk) She had to quickly back up her claim by assembling a snazzy suit outfit with contributions from family members.

At 15, she joined the Whitman Sisters. Considered the royalty of Black vaudeville, the four Whitman Sisters were the only touring group produced and managed by Black women. The four sisters were known for cultivating the talents of many Black entertainers, including Count Basie and tap dancer Leonard Reed. They toured their variety show with a jazz band, comedians, acrobats, and a chorus line. As LeGon recalled,

The Whitman sisters had fixed the line so we had all the colors that our race is known for. All the pretty shading — from the darkest, darkest to the palest of pale. Each one of us was a distinct-looking kid. It was a rainbow of beautiful girls.” (qtd. in Frank, 122)

They toured the South, which was a daunting prospect for Black groups. For the first time in her life, LeGon saw signs requiring segregation in public spaces. But the Whitman group, numbering twenty or thirty performers, was well prepared: Mabel, the eldest sister and the one in charge of bookings, had arranged for hotels and rooming houses that served Blacks in every city. Alice, the youngest, was known as the top female tapper of the day, and Jeni would watch her hungrily from the wings. (Abbott) Alberta, calling herself Bert, would perform in pants, which must’ve confirmed for Jeni that it wasn’t too crazy a thing to do¹. Stepping out of the chorus line, LeGon was part of the Three Snakehips Queens (Malone 62), who performed a version of the dance popularized by Earl “Snakehips” Tucker: swiveling the pelvis, undulating the spine, and shimmying feverishly.

Robison and LeGon, RKA-Radio Detroit publicity ph Robert W. Coburn

After a season with the Whitman Sisters, LeGon formed a duo with her foster sister, Willa Mae Lane, for which she wore the pants and Willa Mae wore a skirt. They were performing in Detroit with other talented youth when they were approached by a man who claimed he would get them work at the Culver City Cotton Club. So sixteen of them took a bus out to Hollywood … but the gig never materialized.

Somehow they got connected to Earl Dancer, who had been Ethel Waters’ manager. According to LeGon, Dancer “used to supply Black talent for all the studios.” (Crowe) He organized a performance for casting directors at the Wilshire Ebell Theater. In the audience was RKO, which had just signed Bill Robinson and Fats Waller to appear in Hooray for Love. They liked LeGon so much that they added her to the cast. (This was 1935, the year that RKO released two films with Robinson and Shirley Temple dancing together.) LeGon was the first Black woman to dance with Robinson on screen.

On the RKO lot all the dancers rehearsed in the same building—and that included Fred Astaire and Ginger Rogers. LeGon and Robinson had a congenial relationship with the famous pair. According to LeGon, “We’d stop by one another’s rehearsal and do a little bit of exchanging of steps and yakkity yakkin’ and stuff like that. It was fantastic.” (qtd. in Frank 123) But she was never invited to any of the white performers’ homes except for Al Jolson and Ruby Keeler, and that was probably because Jolson and Earl Dancer were good friends.

Robinson & LeGon

In Hooray for Love, her song-and-dance number with Robinson, “Living in a Great Big Way” is part of a set play within a play. Jeni’s character is a forlorn young woman who’s just been evicted from her home. Wearing a white turtleneck and dark trousers, she looks like a gamin, a tomboy. Robinson struts on, twirling his cane; he is the flamboyant “mayor.” (Robinson’s real-life nickname was “Mayor of Harlem” so he was basically playing himself.) He snaps his fingers to snap her out of the doldrums. She gamely clicks and taps along, with what Constance Valis Hill calls “her added bounce and genuine sweetness.” (Hill 124) Her casual, un-Hollywood look only adds to her charm. Her movement quality—loose torso, flowing arms, head bobbing—contrasts with Robinson’s centeredness. Fats Waller, as one of the moving men, starts jiving along with them, then impulsively plays the piano that’s been put out on the street. With the help of Robinson’s upbeat rhythm and Waller’s jazzy piano, her character transforms from melancholy to cheerful.

LeGon loved dancing with Robinson, who was the supreme tap legend, then and now. “I was floored. Just to think that me, a little skinny-legged kid coming out of Chicago…to be able to work with him was the highlight of my life.” She appreciated his rigorous approach. “Bill was a task master. When he was showing something you paid attention and you got it. He wouldn’t do it twenty times. He’d do the step two or three times and you’d better get it.” (qtd. in Greschuk) An added bonus: He taught her to like ice cream. (Crowe)

The audience response to her at the opening preview was ecstatic:

After Hooray for Love was shown, we went out in the lobby, and the people just descended on me like it was no tomorrow! — asking for my autograph and congratulating me, and all that sort of business. As I’ve said before, at that time, we lived in this black-and-white world, definitely. But here were all these people of the opposite race hugging and kissing me, and man, I thought they had lost their minds!…It was just glorious that all those people would stop me and talk to me that way. (Frank 124)

Did she think they had “lost their minds” because they weren’t behaving the way white people normally behave toward Black people? Scholar Nadine George-Graves interprets those three words as meaning “The minds they lost were their rationalizations for their typical treatment of African Americans.” (George-Graves 535) For that moment of appreciation, they suspended their usual sense of superiority.

Mid-1930s

Jeni was so successful in Hooray for Love that Earl Dancer was able to convince the head of MGM to put her under contract. MGM immediately cast the young tapper in a supporting role in the upcoming movie Broadway Melody of 1936, starring Eleanor Powell. At a dinner to promote the show (some called it a charity banquet), LeGon was to perform a number from the film as an opening act for Powell. But her dancing was so beguiling that she received two encores. (Spaner) “They kept applauding and I’m bowing, bowing, bowing.” (qtd. in Crowe) It was just a little too much love shown for the opening act and not enough for Powell. The next day, Arthur Freed from MGM told Jeni’s manager, Earl Dancer, that they could not have two female soloists, so they dropped LeGon. This was rather abrupt considering MGM had circulated this announcement: “JENI LEGON: MILLION DOLLAR PERSONALITY GIRL SIGNED.” (displayed in Greschuk) She was to receive a hefty weekly salary of $1,250 that could be raised each year for five years to a maximum of $4,500. MGM must’ve seen a gold mine in her—at first.

She never did play a lead in an MGM movie.

 

Triumph in London

After negotiating with Earl Dancer, MGM arranged for the young tapper to star in the London cast of C. B. Cochran’s At Home Abroad, a revue whose New York cast had been led by Ethel Waters and Eleanor Powell. On the way to London the title changed to Follow the Sun; LeGon sang Waters’ songs and danced Powell’s routines. She was a hit. A reviewer for Empire News raved:

Jeni LeGon is one of the brightest spirits that ever stepped on the stage. It seems that little Jeni LeGon is overshadowing all other entertainers…Jeni LeGon, the sepia Cinderella girl who set London agog with her clever dancing and cute antics. (qtd. in Frank 126)

Dishonour Bright 1936

She loved London and its lack of American racism:

It was an entirely different kind of life. We went from black and white to just people. It was the first time I had been addressed by Miss LeGon. I didn’t have to worry about going to places and being told I couldn’t come in. (qtd. in Greschuk)

During her two-year stay in London she was very social. Guests at her birthday party included the Nicholas Brothers and singer/actor/activist Paul Robeson, who was friends with Josephine Baker. Though LeGon had never seen Baker dance, she emulated her from what she knew about her—being the end girl in the chorus line, taking comedic risks. (Her scene in Ali Baba Goes to Town with its over-the-top faux savagery, could have come right out of a Baker number. More about that later.) Through Paul Robeson and Earl Dancer, LeGon was introduced to Baker. “I finally met her—over the phone. Oh, I just carried on like a fool!” (qtd in Frank 125)

While in London she made the film Dishonor Bright (1936), a romantic comedy in which she played a cabaret dancer. She wanted to stay in London, where she was treated so well, but returned to the States in 1937 because of the first stirrings of war.

 

The Hoofers’ Club

Publicity shot for Hooray for Love

Almost as soon as she landed in New York, she was recruited to the Hoofers’ Club in Harlem, “the epicenter of twentieth-century tap” according to tap aficionado Brian Seibert. (Seibert 21) This was a small room with a piano in the same building as gambling and a pool hall. LeGon recalls that it was probably John Bubbles who brought her, and she was one of the very few women invited—possibly the only one. Bubbles, Robinson, Eddie Rector and other top tappers were regulars. It was a place for jamming, but it was rigorous: If the others didn’t like what you did, you would not be invited back. Or you would go away and work on your steps until you could master them, and along the way you developed your own style. The credo, according to Hill, was “Survive or die.” (Hill 87). LeGon valued both craftsmanship and “selling” it. “I absorbed it. Every time I’d see something that I liked, I would take it and tear it to pieces and make it my own.” (Qtd in Frank 127) The Hoofers Club, which lasted into the 40s, was portrayed in the movie The Cotton Club as a smoke-filled room where the denizens casually showed off their virtuosity.

 

More Screen and Stage

LeGon returned to Hollywood to make more films. In the all-black cast of Double Deal (1939), she is Nita, a cabaret dancer who is desired by both the gangster and the honest guy, played by popular Black actor Monte Hawley. Dancing her own choreography in “Getting it Right With You,” she does some Charleston-derived tapping, a bit of truckin’ and a hint of a rumba. Her flyaway arms and softly kicking legs signal a glorious comfort with her own body. When she throws her head back in joy you’re convinced she’s having the time of her life. (No wonder she brought the house down as a warmup act for the more severe Eleanor Powell!) This was a cherished role. Not only was she the romantic lead, but she got to dance her own steps — “Being myself when I danced as me.” (qtd. in Greschuk)

Dying in Cab Calloway’s arms in Hi De Ho

Double Deal was the first of four all-Black movies where she played a heroine. The next one was Crooked Money, later called While Thousands Cheer (1940). She plays Myra, who helps her boyfriend, the star of the college football team, outwit the gangsters.  In Take My Life (1942), she was paired with Hawley again, as his character’s wife. This film also featured Harlem’s Dead End Kids, a group of talented boys who appeared on Broadway as well as in Hollywood. The last of these was Hi De Ho (1947), a vehicle for Cab Calloway. Here she is cast against type as the possessive, threatening girlfriend. The script is so bad that one cannot even judge her acting in it: “I’ll see you dead before I let anyone take you from me,” she says to the man she loves. He slaps her, of course. But, as she said years later, “I got to die in Cab Calloway’s arms.”

Fats Waller

From her days working on Hooray for Love, LeGon made fast friends with Fats Waller, who hired her for four of his shows including one at the Apollo (Crowe). He coached her on how to present a song, and you can see his influence in the way she rolls her eyes with a sense of mischief. She describes a particular skit where they one-upped each other: He would play a jazzy lick on the piano and challenge her to do it with her feet; then she’d tap a complicated rhythm for him to replicate on the piano. All the while Waller would be wise-cracking with his usual campy one liners like “All that meat and no potatoes.” They goofed off elaborately during their exit, with each miming No you go first. “And finally I would exit and he would grab the curtain and shake his bum! We would tear up the place!” (qtd. in Frank 125)

The last show she did with Waller’s music was Early to Bed, which opened at the Broadhurst Theatre in 1943. She landed the featured role of Lily Ann. Also featured was George Zoritch, a star of the Ballet Russe de Monte Carlo. In a 2004 interview, LeGon recalled that Katherine Dunham’s company was performing nearby and she would go to see their Sunday matinee when Early to Bed was off. (Crowe) My guess is that she brought Zoritch with her, because he writes in his memoir that he started studying with Dunham around that time. (Zoritch 117) (I probably don’t have to tell you how rare it was for a Russian ballet dancer to study Dunham technique!)

Easter Parade (1948) with Ann Miller and Fred Astaire

One of her more active of her many servile roles was in MGM’s Easter Parade (1948) with Fred Astaire and Judy Garland. She plays Essie, the loyal maid to Ann Miller’s Nadine, the glam ballroom dancer. (I wonder if any of the executives at MGM remembered the high salary they first offered their “personality girl” thirteen years before.) Jeni manages to wedge in a bit of humor in addressing two of Nadine’s pets. To the first puppy she says, “C’mon, Short Hemline.” To the second one, a little pug, she says, “Who pushed your face in?” The 2010 Turner edition of the Easter Parade DVD carries a special feature in which John Fricke, a Hollywood historian, gives LeGon a morsel of attention. He calls her “this amazing talented dancer,” ticks her credentials like working with Count Basie, Fats Waller, and Bill Robinson, and claims she could equal the Nicholas Brothers “with acrobatics and the tap and all the style.” No mention of why, with all that talent, she was cast as the maid.

Magazine cover, 1937

LeGon occasionally branched out into writing. With her husband at the time, the jazz composer and lyricist Phil Moore, she wrote the song “The Sping,” blending Spanish and swing; they offered it to MGM for Lena Horne in Panama Hattie (1942). MGM accepted the song and asked LeGon to come and stage it. LeGon and Moore also wrote The Matriarch for Ethel Waters, though it was probably never produced. (A bit of gratuitous gossip: Moore, whom LeGon met while working on Double Deal, went on to become a composer, booking agent, and lover of Dorothy Dandridge.)

 

 

Activism: LeGon’s and others’

Around 1950 LeGon joined a group of performers seeking to raise the opportunities for Black actors to have dignified roles. They called on Ronald Reagan, then president of the Screen Actors Guild, to support their cause. About his response, LeGon said, “We tried to get him to intervene for us, but he wasn’t the least bit sympathetic. He didn’t even lie about it.” (Ebert) [2] She was friends with Paul Robeson, whose 1956 encounter with the communist-hunting House UnAmerican Committee destroyed his flourishing international career. It’s not surprising that many Blacks pulled back from protesting during that period.

While she lobbied for better roles for Blacks, LeGon also wanted to hold on the roles that were available. In the early 1950s, she appeared on the televised version of Amos ’n Andy, often as Kingfish’s secretary. She was sorry to see it cancelled:

It was one of the best all-around casts that I ever worked with. All the leads were exceptionally good performers. Amos and Andy and Kingfish and his wife Sapphire—a wonderful experience. A couple of the characters didn’t speak too well…deeze, dat and doze. The Black community got mad and wanted to cancel it. They succeeded and threw a whole bunch of people out of work. But the show was true to life, that was what was so funny about them—things that happened to everybody. I loved them, I thought they were grand.” (Greschuk)

The attacks on the show had actually started decades earlier.[3]

 

Boyish? Girlish? Mannish?

Although LeGon liked wearing pants while she danced, a headline in Sight & Sound that proclaimed she danced “like a boy” is misleading (Hutchinson). Yes, she did the boys’ moves like flips, knee drops and a man’s split (as in the Nicholas Brothers). But she did not take on male characteristics. She wasn’t like the flamenco dancer Carmen Amaya, who wore trousers to emphasize her jabbing male heel-work, transcending femininity with a volcanic force. She wasn’t like Marlene Dietrich, who wore pants to add a note of androgyny to her sexual allure. (Dietrich once said to her, “I say, my dahlink, you wear the pants better than I do.” (qtd. in George-Graves 517) I think she wore pants to edge away from the expectation of sultriness. Many glamorous female stars, like Lena Horne and Rita Hayworth, appear to be poured into their gowns. LeGon avoided that look even when she did wear a skirt or dress, and I think it kept her dancing fresh and energetic. Of course LeGon’s idol, Josephine Baker, made a fabulous mockery of seductiveness with her banana skirts and pelvic gyrations.

While singing “There’s a Boy in Harlem” in Fools for Scandal (1938), LeGon sways suavely in white top hat and tux. She could be that boy in Harlem herself. She’s backed by chorus girls wearing skimpy outfits or glitzy gowns, almost like a man would be backed by super femmy women. Her dancing here is minimal, sedate, allowing the fancy gowns to fill in the glamour quotient.

“There’s a Boy in Harlem” in Fools for Scandal

 

Later Years

Starting in the 1950s, LeGon ran the Jeni LeGon Dance Studio in Los Angeles. She hired Archie Savage to teach Dunham technique and a Russian ballet dancer (Lazar Galpern — does anyone know this name?) to teach ballet. She taught jazz and tap herself. She organized a group with a steel band called Jazz Caribe that blended jazz and Calypso, in which she danced and played percussion. (She had learned to play conga drums from Dunham drummer Gaucho Vanderhans.) For five years they played gigs at clubs as well as military posts.

She sometimes took on choreographic assignments outside her circle. In 1965 she worked on the West Coast premiere of William Grant Still’s “African” ballet Sahdji (1930) with a full symphony orchestra and the Combined Youth Choruses of the City of Los Angeles. (Dance Magazine, July 1965)

LeGon in 2009

After two former students set her up to teach in Vancouver, she moved to that city in 1969. Basing her school at Kits House (Kitsilano Neighbourhood House), she formed a youth tap group called Troupe One that performed in hospitals and senior homes. In the mid-80s, she also had a jazz group, Jazz Cinq, that played Ellington, Cole Porter, and the blues. She’d sing, dance, and play congo drums, timbals and “scratchy instruments” in the band. (Creighton)

In the 1980s she visited London with a group called the Pelican Players. She also re-united with the Nicholas Brothers for a radio show in Oakland (Crowe). She was in Cold Front with Martin Sheen in 1989 (Creighton) (though her scene may have been cut because she is not listed in IMDB.) One of her last appearances was in Snoop Dogg’s 2001 film, Bones.

Jeni LeGon had a fruitful career, but she should have had more opportunities to really dance. She made bold choices from the beginning. As Rusty Frank has written about early tap dance, “The rarest act of all was the girl solo.” (Frank 118) On screen LeGon was not only a dancer with a unique style, she was appealing as a romantic heroine: attractive, savvy, expressive. Just as RKO took a risk when they paired Shirley Temple with Bill Robinson, MGM could have taken a risk by fulfilling their contract with Jeni LeGon.

 

Coping with Racism

Hollywood studios have been racist since Birth of a Nation (1915). LeGon encountered discrimination almost immediately. When she signed with MGM, she was only 17, so she had to attend the school on the lot. Her classmates were four or five other teenagers, including Judy Garland and Mickey Rooney. She got along with the other kids, especially Mickey, but not with the teacher: “I was an ardent reader. She’d ask questions of our group…I’d raise my hand to answer. The teacher wouldn’t let me answer the questions.… She just looked [at me] like I wasn’t there.” (qtd. in Abbott) LeGon asked to be released from those classes and given private lessons. (For perspective: This is the period when Eleanor Roosevelt couldn’t even get President Roosevelt to consider an anti-lynching bill.)

Jeni could be defiant in her resistance, but she could also be playful. George-Graves relates a kind of game LeGon played with a friend when she returned to New York from London. She and the friend, who had also lived in London, would sit on a bus and carry on a conversation with their newly acquired British accents. They got a kick out of  confusing the white people on the bus. They also would browse fancy Fifth Avenue stores like Bonwit Tellers and Tiffany’s, making comments like “I wonder, my dear, just how much this is in pounds.” (George-Graves 527)

In her essay “Identity Politics and Political Will: Jeni LeGon Living in a Great Big Way,” George-Graves speculates that a series of incidents could have turned MGM against her. The day before the event when she unwittingly upstaged Eleanor Powell, LeGon and Earl Dancer had tried to enter MGM’s main dining room to discuss the score, not realizing that segregation was still the rule. They were turned away. MGM’s hypocrisy did not elude her: “Here, they were paying me $1,250 a week and telling me I wasn’t good enough to eat in their dining room.” The dining room episode might have been perceived as defiance. That, plus her refusal to continue classes with the racist teacher, suggests George-Graves, could have made MGM executives skitter away from her. (George-Graves, 518-19) Perhaps, in finding her a gig in London, MGM was giving her a peach after taking away a plum—or taking away the whole orchard.

Duke Ellington at left, on his birthday party, 1937

When talking about racism, LeGon was careful not to lay blame. In one interview she described Judy Garland and Mickey Rooney as “the kids next door” and said, “I didn’t fit in at the time as one of the kids next door.” She recognized that “Hollywood was no different to the rest of the country in that respect.” (qtd. in Hutchinson) In hindsight, she said, “It was very difficult for any of the minority groups to break into the movies at that time.” (qtd. in Creighton) She did occasionally make a stronger statement: “At that time blacks and whites did not mix, even if you had a little intelligence and could carry on a conversation. But the world had been whitewashed.” (qtd. in Abbott)

LeGon was clear-eyed yet patient in the face of closed doors. Another performer might have quit after being relegated to servant roles so many times (at least nine of her twenty-four films). There was a practical aspect to her patience. As she told the Vancouver Sun in 1989,

I think I played every kind of black maid you can imagine. I’ve been a maid from the West Indies, Africa, Arabia. It was frustrating, but what was I going to do? You gotta eat, darling — you gotta eat. (qtd. in Bernstein)

Black women who followed LeGon also had a hard time in Hollywood. In the 1940s Lena Horne turned down roles of maids and prostitutes. Dorothy Dandridge, another dazzling dancer/singer/actress, also turned down demeaning roles. After establishing herself as a formidable leading lady opposite Harry Belafonte in Carmen Jones in 1954, Dandridge hit a dry spell of three years.

In Grant Greschuk’s documentary, Jeni LeGon: Living in a Great Big Way (1999), she says,

After thinking about it all the years…I don’t think it has changed an awful lot. There’s some changes that have been good…but basically I don’t think they’ve done too much. There’s still this black and white world.” (qtd. in George Graves 530)

She found a measure of peace in Vancouver. Although she was the only Black person in her residential building, her neighbors were welcoming and warm to her. And she was beloved by her students, which is obvious in the documentary. She met Frank Clavin, a drummer, in 1977, and they worked and lived together the rest of her life.

 

Awards and Honors

Publicity shot

In 1987 Jeni LeGon was inducted into the Black Filmmakers Hall of Fame —along with Sammy Davis, Jr. In 2000 she received the Flo-Bert Lifetime Achievement Award, and in 2002 she was inducted into the International Tap Dance Hall of Fame. That same year Oklahoma City University bestowed her with an honorary doctorate (along with eight others, including Fayard Nicholas, Leonard Reed, Jimmy Slyde, and Bunny Briggs). (Hill 330). And on her 90th birthday, British Columbia’s National Congress of Black Women Foundation held a luncheon in her honor. (Spaner)

“Swing Is Here to Stay” from Ali Baba Goes to Town

Perhaps the greatest honor for Dr. LeGon, however, came posthumously. She has been enshrined in Zadie Smith’s 2016 novel Swing Time as a shadowy inspiration. The narrator, a young British woman, and her best friend Tracey become obsessed with LeGon, spending hours watching the faux African number “Swing Is Here to Stay” from Ali Baba Goes to Town (1937) on VHS. It’s a ludicrous dream sequence, with LeGon sashaying across the space, doing Charleston-like swinging, truckin,’ and stomping on her toes—all her own steps—wearing a grass skirt. She’s backed by musicians in mock African regalia, including Eddie Cantor in blackface. In the novel, both girls notice that LeGon looks uncannily like Tracey. Taking that resemblance as a sign, Tracey identifies with the tapper so obsessively that she creates the social media tag of truthteller_LeGon. When she applies to a top conservatory, Tracey prepares for the audition by learning every step of LeGon’s sequence from “Swing Is Here to Stay.” The judges proclaim her choreography to be totally original, and she gets in. Years later, as a beleaguered single mother living in the projects, Tracey names her first daughter Jeni. (Smith 213, 401)

Jeni LeGon with Bill “Bojangles” Robinson

Also years later, the narrator (never given a name), while organizing a photo exhibit, chooses the photo of LeGon where she is springing up in a toe stand, with Bill Robinson kneeling at her side. She likes that shot because LeGon is above the famous male dancer. (What she doesn’t catch is that Robinson, although below her, is clearly telling the teenager what to do, with his finger pointing upward.)

While working on the photo exhibit, the narrator has burrowed into some research that shatters the girls’ fantasy of LeGon’s glamorous life. She learned that Fred Astaire had hobnobbed with LeGon and Robinson back in 1935, but by the time she played the maid in Easter Parade (1948), he ignored her. The narrator, whose voice is now conflated with that of Zadie Smith herself, explains her perception of what was going on in real life:

Astaire never spoke to LeGon on set, in his mind she not only played the maid, she was in actuality little different from the help, and it was the same with most of the directors, they didn’t really see her and rarely hired her, not for anything except maid parts… (Smith 428)

The narrator concludes that although the dancer was adored by her and her friend, Jeni LeGon is only a shadow, not a real person. And yet, on the final morning of the novel, she sees her old friend Tracey, still in bedroom slippers, dancing on her balcony with her three children. Even if LeGon was a shadow, her dancing was contagious.

That one of the best writers of our time fell under the tapper’s spell through video attests to LeGon’s power.

To come back to the non-fiction world, Jeni LeGon was embraced by the current tap community toward the end of her life. She was invited to several festivals and respected by a new generation. For Brenda Bufalino, a major dancer/choreographer who founded American Tap Dance Orchestra, LeGon was significant not only because she was one of the few women soloists in tap, but also, “She had a style that’s so delightful. This wonderful relaxed style, just swinging, more in line with the tap dancing of today.”

Oh, and in case none of the earlier clips made you fall in love with her, here is LeGon at 91, singing “Living in a Great Big Way,” charming as ever.

 

Footnotes

[1] For more on the Whitman Sisters, see The Royalty of Vaudeville by Nadine George-Graves.

[2] In 1992, Stephen Vaughn wrote this about Reagan’s leadership at SAG (1947–1952): “Reagan’s efforts for civil rights were secondary to his desire to combat communism and maintain a public image for the film industry.” For a complete discussion on Reagan’s changing position, see Vaughn’s essay, “Ronald Reagan and the Struggle for Black Dignity in Cinema, 1937–1953” in the Journal of Negro History, Vol. 77 No. 1, 1992.

[3] The all-Black show had started airing on a Chicago radio station in 1928. Although Amos ’n Andy was rated the most popular comedy show in radio history, the NAACP started objecting to it on the grounds of racial stereotyping in 1931. In 1953 CBS cancelled in response to those protests.

¶¶¶

Special thanks to the library staff at the New York Public Library for the Performing Arts.

 

Works Cited

Books and articles

Bernstein, Adam. “Jeni LeGon dies at 96; dancer was one of the first black women to become a tap soloist,” Washington Post Dec. 11, 2012.

Crowe, Larry, interviewer. Jeni LeGon (The HistoryMakers A2004.113), July 28, 2004, The HistoryMakers Digital Archive.

Ebert, Roger. “Jeni le Gon: The first black woman signed by Hollywood was livin’ and dancin’ in great big way,” rogerebert.com, January 23, 2013

George-Graves, Nadine. “Identity Politics and Political Will: Jeni LeGon Living in a Great Big Way,” in The Oxford Handbook of Dance and Politics, eds. Rebekah Kawal, Gerald Sigmund, and Randy Martin, eds, Oxford University Press, 2017.

Hutchinson, Pamela, “Hooray for Jeni LeGon: the Hollywood pioneer who danced ‘like a boy’” Sight & Sound, March 8, 2017.

Guide to the Jeni LeGon Papers, 1930s-2002, undated, Archives Center, National Museum of American History, Smithsonian Institution.

Malone, Jacqui. Steppin’ on the Blues: The Visible Rhythms of African American Dance. University of Illinois Press, 1996.

Seibert, Brian. What the Eye Hears: A History of Tap Dancing. Farrar, Strouse and Giroux, 2015.

Smith, Zadie. Swing Time. Penguin Books, 2017.

Spaner, David. “I’m doing OK and I’m living in a great big way’: Jeni LeGon, often stole the spotlight dancing with the biggest stars of the 20th century.” The Province, Oct. 22, 2006.

Tinubu, Aramide. “The Hidden History of Lena Horne and ‘Stormy Weather.’” Zora, July 21, 2020.

Walling, Katie, ed. Tap Dancing Resources “Remembering Tap Dancer Jeni LeGon (1916-2012)”

Zoritch, George. Ballet Mystique: Behind the Glamor of the Ballet Russe: A Memoir by George Zoritch. Cynara Editions, 2000.

 

Film and video

Abbott, Dave. Global Village, The Tomorrow Channel, 2001. On Facebook.

Creighton, Gloria, host and producer. Interview with LeGon for Contact.

Rodgers Cable 4, West End NTV 1989.

Greschuk, Grant, director. Jeni LeGon: Living in a Great Big Way, documentary. Produced by National Film Board of Canada, 1999.

 

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