D.C. DanceWatcher

2017: Not Pretty — A Year in Dance

Posted in African dance, Ballet, Dance, Modern dance, Tap dance, Uncategorized by lisatraiger on December 31, 2017

The year 2017 was no time for pretty in dance.

The dance that I experienced this year moved me by being meaningful, making a statement, and speaking truth to power. Thus, the choreography that excited or touched or challenged or even changed me was unsettling, thought-provoking, visceral. The influence of #Black Lives Matter, #Resist and #MeToo meant that dance needed to be consequential, now more than ever. Here’s what made me think and feel during a year when I saw less dance than usual.

cafe muller

Not merely the best performance I saw this year, but among the best dance works I’ve experienced in a decade or more was the double revival of Pina Bausch’s “Café Muller” and “Rite of Spring” at the Brooklyn Academy of Music. Alas, the company doesn’t perform in Washington, D.C., so my experience with Bausch’s canonic works are few, but I’m grateful for the opportunity to have experienced these two masterworks. Their significance cannot be understated. In “Café Muller,” the profound gravity of the performers in that closed café, with its scintillatingly scattered chairs, doorways and walls arranged in perfect disarray is humorless, just like the dancers, who arrive with their aura of existential loneliness. The bored banality of these slip-dressed sleepwalking women, the meaningless urgency of the red-head in her clickety clackety heels and green dress, the morose body-bruising couplings, as a slip-thin woman incessantly throws herself onto her male counterpart only to be flung, dropped, and sideswiped with as much care as one might give to a sack of laundry. “Café Muller’s” fragrance, with its snippets from a Purcell score, is heavy with the perfume of existentialism and the Sartrian notion that hell is other people. The work feels like life: a study of losses, regrets, and the unrelenting banality of existence. I’m glad I saw it in middle age — Pina understood it as the decade of disappointment.

A rejoinder to this nondescript yet vivid café of no exits, is the cataclysmic clash of the sexes that imbues Bausch’s version of “The Rite of Spring” with the driving forces of primitivism that jangle the nerves, raise the heart rate, ignite loins, and remind us of our most basic animalistic instincts for creation and destruction. The infamous soil-covered stage, populated with xx men and women elemental gravity in came from the It took a trip to Brooklyn, New York, because, alas, the Pina Bausch Dance Company doesn’t perform in Washington, D.C. The double revival of Café Muller and The Rite of Spring shook my world, reminding me what the greatest dance can do to the gut and the soul.

Mon élue noire (My Black Chosen One): Sacre #2A companion of sorts to Bausch, arrived later in the fall at the University of Maryland’s Clarice. Germaine Acogny, often identified as the Martha Graham of African modern dance, brought for just a single evening her taut and discomfiting Mon Elue Noire — “My Black Chosen One” — a singular recapitulation of “Rite of Spring” drawing, of course, from Stravinsky’s seminal score, and also dealing unapologetically with colonialism. The choreography by French dancemaker Olivier Dubois places 73-year-old Acogny, first clad in a black midriff baring bra top, into a coffin like vertical box, her head hooded by a scarf. A flame, then the sweet, musky perfume of tobacco smoke draw the viewer in before the lights come up. There she sits, smoking a pipe, eyeing the audience with suspicion. The drum beats and familiar voice of the oboe as the musical score heats up, push Acogny into a frenzy of sequential movements. The French monologue (alas, my French has faded after all these years) from African author Aime Cesaire’s 1950 “Speech on Colonialism” sounds accusatory, but it’s the embodied power Acogny puts forth — her flat, bare feet intimately grounded, her long arms flung, her pelvis at one point relentlessly pumping powers it all. As smoke fills the space, Acogny pulls up the floor of her claustrophobic stage and slaps white paint on herself, brushes it in wide swaths on this box, filled with smoke. Now wearing a white bra, her lower body hidden beneath the floor, her eyes, bore into the darkened theater. Mon Elue Noire’s bold statement of black bodies, of African women, of seizing a voice from those — white colonialists — who for centuries silenced body, voice and spirit rings forth both sobering and inspiring.

I was just introduced to formerly D.C.-based choreographer/dancer MK Abadoo’s work this year and I’m intrigued. Her evening-length Octavia’s Brood at Dance Place in June, time travels, toggling between Harriet Tubman and the Underground Railroad and a futurist vision of the world where women of African descent reclaim their bodies and voices in an ensemble work that takes inspiration also from the writings and commentary of science fiction writer Octavia Butler. The work begins with a bantaba — a meeting or dancing ground. The audience is invited onto the stage to encircle the dancers. The women, clad in shades of brown, fall to their knees, rise only to fall again to all fours. Beauteous choral music accompanies this section. Soon they stretch arms widely reaching to the sides. A sense of mysterious spirituality fills the space, a space once more enriched by the uncompromising presence of strong, graceful black women’s bodies. Octavia’s Brood is not simply about memory. It navigates between past, present and future while celebrating the durability of black women in America – there’s a holy providence at play in the way Abadoo and her dancers draw forth elemental, earth-connected movement.

IMG_2038They toss their arms backwards, backs arching, leg lifting, while a conscious connection to the floor remains ever present. Later, we see these same dance artists on stage, the audience now seated, on a journey that draws them to support and uphold one another. There’s a gentle firmness in their determination and a tug and pull in the choreography, underscored by a section where the women are wrapped in yards of brown fabric, a cocoon of protection. Then as they unwind it feels like rebirth.

In September Abadoo premiered a program featuring “LOCS” and “youcanplayinthesun,” commissions by the Kennedy Center’s Millennium Stage. Dramaturg Khalid Yaya Long wrote in the program that these pieces too draw inspiration from Afro-futurist sci-fi author Butler. But they also wrestle with intracultural racism. Poet Marita Golden called it “the color complex … the belief in the superiority of light skin and European-like hair and facial features” among African Americans, and others. The six dancers clad in white fuse a modern and African dance vocabulary, but more essential to the work are the smaller gestural moments. Like when an older dancer, Judith Bauer, proudly gray haired, sits on a stool and braids and combs Abadoo’s hair. She carries a rucksack, which slows and weighs down her gait. Later we see that the bag is filled with lengths of hair, locs, suggesting the burden black women carry on whether they have “good” — straight — or “bad” — curly or kinky — hair. But that quiet moment, when Bauer tends to Abadoo’s hair — it’s a maternal act, sacred and memorable for its resonance to so many who have sat in a chair while their mother, grandmother or aunt hot combed, plaited, flattened or styled unruly hair into something not manageable but acceptable to a society that has denigrated “black hair.”

Catherine Foster of Camille A. Brown & Dancers_ink_Photo by Christopher Duggan (2)Interestingly, in ink, Camille A. Brown’s world premiere at the Kennedy Center Eisenhower Theater in November, also features black women’s hair — a subtext in a larger work that wrestles with African American identity. The evening was made more vivid by a live jazz percussion quartet helmed by Allison Miller. Structured with compelling dance vignettes that bring African American cultural and societal mores to the fore ink speaks an oft-silenced vocabulary through bodies, gestures, postures and poses. A solo by Brown feels like a griot’s history lesson articulated with highly specific gestures that vividly reflect what could be read as “woman’s work” — dinner preparations, wringing laundry, caregiving. Later Brown gives us a different story, of two guy friends — first they’re wonder-filled kids, then they hang ten, basketball their game of choice. But, unseen, unspoken, something hardens them. Later an intimate duet shows a loving couple behind closed doors. But that love belies the challenges outside that arduous nest. In ink, Brown has completed her black identity trilogy, which included Black Girl: Linguistic Play, by consciously asserting the beauty and bounty of black bodies, souls and spirits that inform, intersect and shape our larger American culture.

Other standouts for me during 2017 ranged from a new work for the Ailey company by Kyle Abraham, “Untitled America,” with its narratives of incarcerated citizens and their family members, and a simple yet powerful palette of pedestrian and gestural elements, to Lotus, a rollicking tap family reunion at the newly renovated Terrace Theater, upstairs at the Kennedy Center, that traced the home-grown percussive dance from early roots to a high-spirited finale, with plenty of meditative percussive and narrative moments in between — plus enough flashy footwork.

It was also a year of change at many Washington, D.C. dance institutions. Dance Place’s founding director, the indomitable Carla Perlo retired in the summer, along with her long-time artistic associate Deborah Riley, passing the reins to choreographer/dancer/educator Christopher K. Morgan. It’s too early to tell whether Dance Place will move in new directions, but it appears that the organization is in solid hands. Morgan continues to make his own work for his company, lending continuity to the profile of a working artist-slash-administrator-slash-artistic-director.

We also have a better sense of the direction The Washington Ballet will be moving toward under artistic director Julie Kent. It appears that predictions of a company that resembles American Ballet Theatre, where Kent spent her stage career as a principal ballerina, are coming true. Remarks that The Washington Ballet is now “ABT-South” are no longer facetious; they’re reality. Kent has brought in her colleagues Xiomara Reyes, school director, and her husband, Victor Barbee, as her associate artistic director. And her commissions, too, have been ABT-centric, from an atrocious tribute to President John F. Kennedy called “Frontier,” from her former partner Ethan Steifel to upcoming commissions by Marcelo Gomes (who recently resigned from ABT under a cloud of suspicion over sexual allegations not related to ABT). But Washington, which gets a surfeit of ballet riches with annual visits from not only ABT, but also New York City Ballet, the Mariinsky Ballet and other top ballet companies, doesn’t need an “ABT-South.” The city needs a ballet company that speaks to the needs of the District and its environs, not the international ideal of Washington. An ideal Washington ballet company would be one that nurtures ballet artistry that is unique and relevant to hometown Washington, not government Washington. Former artistic director had one vision of a ballet company and some of its works under his direction made singular statements. What the city and its dance audiences don’t need? More Giselles, Don Quixotes or Romeo and Juliet by a mid-sized troupe.

The region also suffered a loss in The Kennedy Center’s decision to shutter the Suzanne Farrell Ballet Company. While the company never, or rarely, in its 17 years achieved the notoriety or success one would have wished for an ensemble founded by choreographer George Balanchine’s elusive muse, the early December program hinted at missed possibilities. Her company’s farewell program, a tribute to Balanchine, was strongly danced, an aberration for a company that often looked ill-prepared and at times a bit sloppy on stage, alas hinting at missed possibilities in the loss of her directorship.

2017 was also a year where dance — particularly big name ballet companies — made the news, and not in a good way. Following in the footsteps of the #MeToo movement, well-substantiated accusations of sexual harassment and improprieties against New York City Ballet ballet master-in-chief Peter Martins, rocked the ballet world. It’s again too soon to know if systemic change can come to this male-dominated leadership model and the endemic hierarchical organization of most ballet companies; but change has been a long time coming to the ballet world where hierarchy and male power reigns supreme.

Let’s hope for a new year where that status quo will be upended as ballet companies — among other companies — strive for a more equitable, comfortable and safe creative and artistic environment. The dancers deserve it. The choreographers deserve it. The art deserves it. Let 2018 be a year of change for good.

December 31, 2017
© Lisa Traiger 2017
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Inscribed

Posted in African dance, Modern dance by lisatraiger on December 4, 2017

ink
Camille A. Brown & Dancers
The Kennedy Center’s Eisenhower Theater
Washington, D.C.    
December 2, 2017

By Lisa Traiger

(L to R) Juel D. Lane and Beatrice Capote of Camille A Brown & Dancers_ink_Photo by Christoper Duggan

Juel D. Lang and Beatrice Capote in Camille A. Brown’s ink, photo Christopher Duggan

In ink, choreographer/dancer Camille A. Brown’s final installment in her trilogy examining African-American identity, an entire history of a people is written indelibly on the bodies of her six dancers as well as her own. Their gestures, their postures, their interactions speak from the depths of centuries of lives lived with both vivid creativity and warmth and with the remnants of oppression encroaching a rich and elastic community.

Brown is far more than a choreographer of the moment. She’s one for the ages. She founded her company in 2006, following a career with Ronald K. Brown’s Evidence, and stints with Rennie Harris Puremovement and Alvin Ailey American Dance Theater. And, with Camille A. Brown & Dancers world premiere of ink  at the Kennedy Center Eisenhower Theater Saturday, December 2, occurring the same week as the Broadway opening of the revival of Once on This Island, for which she created the dances, Brown is likely the most hardworking (and exhausted) choreographer of the year.

Her wheelhouse has been mining black identity and her works speak to the “woke” among her audiences, but even more important, they speak to the uninitiated teasing out questions, comments and realization from those for whom the depictions of intimate “souls of black folk” – to borrow a turn of phrase from W.E.B. Dubois – are outside their experience or understanding.

The hour-long evening presents a journey into archetypal moments in African-American culture through a series of personal solos and duets that call out to ancient African roots, like the bantaba — the circular space where village communities gathered to dance out their celebrations, rites of passage and mourning rituals. The journey, too, takes us to more personal moments — introspective solos and a post-modern pas de deux that provides a snapshot of a couple behind closed doors — loving, sparring, supporting, and playing. There’s even a tribute to the female backside, entitled “Milkshake,” which celebrates the Black female body and recalls Urban Bush Women’s piece “Batty Moves,” with its bold focus on women’s butts, shaking, shimmying and undulating with fleshy abandon.

Ink’s six sections, accompanied by percussion-driven original music by Allison Miller joined by a quartet featuring keyboards, hand drums, drum set and piano, drawn as much on the diasporic movement language as the musical language. Comprised of traditional African rhythms joined by jazz, swing, hip hop and go go, the score tells a parallel story of the evolution of the beat. Illuminated by Brown’s choreography and her dancers, the work is redolent with a wordless commentary that speaks volumes.

Catherine Foster of Camille A. Brown & Dancers_ink_Photo by Christopher Duggan (2)

D.C. native Catherine Foster in ink, photo Christopher Duggan

The evening opens with a piercing drum beat – a reference to tribal drum calls that brought communities together for news and events in rural African villages. Brown sits on an upturned wooden crate. She’s a wordless griot — a culture keeper and oral historian in some African cultures — conjuring silent stories with her expressive hands and body. A sweep of a palm, hands trembling, fingers flickering like dragon fly wings, a subtle cock of her head, a stirring motion, fanning, grinding and other task-like gestures speak of women’s work in an eloquently wrought and impeccably detailed tone poem. Later, one of the musicians begins a hamboning sequence, slapping out a rhythm on her thighs that electrifies the dancers into an edgy percussive movement sequence that melds into a go-go-influenced rhythm. And when Brown takes the stage, her petite stature belies her ferocity when she attacks movement with needle-point specific precision.

The duet for Kendra “Vie Boheme” Dennard and Maleek Washington has a cozy informality to it. They’re both lovers and friends, playful and stubborn as they weave themselves together, roll and snuggle on the floor, legs intertwining, bodies spooning each other. There’s simplicity and mundanity in Brown’s portrayal of this behind-closed-doors portrait that belies a tense undercurrent, revealed at the end when Dennard smooths Washington’s shirt collar to send him out into the world. An unspoken message hangs in the air, that outside their warm embraces, the world is cold, hard and maybe dangerous.

Later, Washington and Timothy Edwards spar with friendly competition in “Turf.” It’s a buddy tale as they leap and dive, shuffle and jog — maybe they’re on a playground or basketball court, but they’re relishing their strength. Initially the pair are innocents, like kids watching with wonder as a line of ants crosses the pavement. Later, the two display gestures to suggest a dice game, then comes the crotch grab and a hard stare out at the audience — both intimidating and comical. Their dancing remains free and fueled by muscle: one-legged balances, two-footed high-jumps, grounded scoots and slides. It’s a companion to Brown’s Black Girl: Linguistic Play, about girls’ interpersonal relationships told through playground games.

When all seven performers return to the stage for the final sections, “Migration,” past and present are channeled, in a call out to the spirit of the ancestors embodied by these young, beautiful, powerful dancers. Their semi-circle is a 21st-century Ring Shout, recalling past in movement gestures, but in a dynamic rhythmic amalgamation that sounds like old-new go go. Ink celebrates peoplehood, its joys, sorrows, dramas and games. Most important it honors a legacy in our nation that has been frequently overlooked.

Ink is the third in a trilogy that wrestles with African-American identity. Brown has culled from embodied history, drawing forth a rich blend of gestures,  some as recognizable and powerful as the dap — that cultural signifier, sometimes a raised fist or a fist bump or hand clasp, others that might not be read universally, but still speak of with evocative specificity. Brown has called on her dancers to dig deep to perform with a level exactitude that renders the unspoken into an at times enigmatic yet compelling movement language. Ink is, ultimately, embodied history that touches hearts and souls.

 

This piece originally appeared on DCMetroTheaterArts.com and is reprinted here with kind permission. 
Published December 4, 2017
© 2017 Lisa Traiger

 

 

Change Maker

Posted in African dance, Contemporary dance, Dance theater, Jazz dance, Uncategorized by lisatraiger on November 18, 2016

What’s Going On: Life, Love, and Social Justice
Choreography by Vincent Thomas
Dance Place, Washington, D.C.
Nov. 12-13, 17, 19-20, 2016

By Lisa Traiger

Walking into Dance Place for the world premiere of choreographer and dancer Vincent Thomas’s What’s Going On: Life, Love, and Social Justice was a step back in time. In homage to Marvin Gaye, the great Northeast D.C. native who became a iconic singer during the 1960s and ‘70s, the evening is more than a bio-dance commemorating Gaye. It’s akin to a 21st-century piece of agit prop. No one should leave the theater unchanged or unmoved for it’s both a celebration and lament.

Dancers — barefoot and clad in white — and audience gathered in the lobby for a little warm-up trivia led by Thomas in his soothing voice. Of course, it wasn’t long before the whole crowd was dancing — a little home grown D.C. hand dancing then a full-on electric slide. We danced our way into the theater, and the grooving didn’t stop for two hours.

vincent-thomas-whats-going-onAnd yet, amid all that festivity, there was also deep introspection. What’s Going On is a look inside to reveal where we are — as individuals, as a community, as a nation and a global village.

The festive atmosphere reached a high as onlookers took their seats at Dance Place, and the dancers took to the stage with soul-pumping and heart-racing dances drawing from African roots. With choreographic assistance from Sylvia Soumah or Mama Sylvia, D.C.’s undisputed queen of African dance, the group of 17 dancers and drummers captured the essence of a celebratory communal dance, with cheers, hollers and friendly competition, shoulders rolling, hips shimmying, knees pumping, arms slicing and winding, torsos pulsating. This semicircle of dancers recalled the profound embodied language that remains an elemental part of the African-American community, from its churches to its social clubs to its unparalleled performance aesthetic to its family and communal gatherings.

This was the world Marvin Gaye was born into, deeply religious, rooted to the past, but looking to the future. The son of a Pentecostal minister, who preached at a strict House of God church, he grew up singing, encouraged by his mother. He chafed, though, under his father’s restrictions. Gaye came of age as the Motown sound was evolving and three octave vocal range and a body of unforgettable songs left an indelible mark on American popular culture.

Dancer/choreographer Thomas was inspired by one of Gaye’s hits, What’s Going On, to look back at the singer’s life and his legacy and to delve into today’s current events, forcing viewers to pose a rejoinder — “what am I going to do about our current state of affairs.” Two years in the making, how could Thomas know how timely and prescient this piece would be just four days after the most contentious election in recent memory? Continuing ideas and structures he explored in his 2014 evening-length work, Occupy confronted ripped-from-the-headlines issues including stagnating economic opportunities, disparities between haves and have-nots, and the globalization of the economy. What’s Going On treads similar territory but in a further fleshed out and meaningful manner. Here Thomas actually invites the audience to respond, interact, consider their own next steps.

A moving, heartfelt solo, danced by Thomas, who stretches and spirals his torso and lanky arms, in search of something — comfort, connection, a higher power — features a movingly sung version of “The Lord’s Prayer.” And this, like the many vignettes in the work, is preceded by a slide featuring quotes by and about Gaye.

Looking back to Gaye’s era, and the mobs of teen and adult fans who were touched and changed by his music, Thomas takes us to a typical 1960s or ‘70s house party — featuring low lights, mod furniture (in a video backdrop designed by Sujan Shrestha, couples and groups of dancers bobbing trucking, flirting and embracing. But the dance gatherings were more than a fun night out. Thomas notes, via slide, “this social dancing was their social justice.” It was a way African Americans could connect with and proudly own their cultural heritage, amid the Civil Rights movement, the Vietnam war era and the post-war disenchantment of the 1970s. And Gaye’s voice became their own.

On the old-school record player, spinning LPs, “Hitch Hike” blares and the dancers again turn to celebration. Here their moves echo those featured in the African segment of the show, but they’re smoother, jazzier, more showy, to allow for teasing. They dance — as everyone does — to celebrate youth, beauty, joy, love, but they also dance to connect. The eight company dancers, in pairs, small groups and as a company, show off their moves and stamina to classics like “Funny Valentine,” an achy solo full of inconsolable reaches and stretches and tremoring hands fluttering over the dancer’s heart. Then they stage a Motown revue — lip-syncing of classic numbers, recalling Al Green and The Supremes, among others — with plenty of step-ball-changes, fan kicks and jazzy moves. It’s fun unencumbered and rather slight, although the men’s trio has some high power leaps and spins.

Before intermission or a “social interlude,” as Thomas called it, placard-bearing dancers entered the audience, their signs asking: “Where are your community’s celebrations?” and “What are the concerns in your community?” Audience members were encouraged to fill mini-placards with their thoughts and and responses before What’s Going On turns to far more discordant 21st century territory. Here Thomas includes slides of historic 20th century moments and icons — Martin Luther King, Jr., Equal Rights Amendment marches of the 1970s, Freedom Riders of the early 1960s, and others. The dancers, now clad in muted taupe, no longer dance freely and joyfully. Their body language is muted and pained, filled with grasping, deep, despondent sights, and of-the-moment symbolic gestures – performed before a video of Gaye singing the national anthem in 1983. Raised “black power” fists — the dap — and wrists held together behind the back are as telling as a dancer kneeling and another, fully prostrate in a Muslim prayer-like bow.

Thomas returns to again speak to the audience, allowing them brief time and space to voice their own concerns — among them fear of a Trump presidency, clean water, classicism, rich people who don’t pay taxes, job opportunities and more. Diversity, new life, unity, freedom, respect and Dance Place were called out for celebration. Then Thomas — like his mentor, Liz Lerman, who made her name in combining dance and community activism — turned the question around, asking, “How can you turn your concerns into celebrations?”

As the company converges to dance together in a tight-knit clump, the screen projects today’s images: Syrian refugees, police shootings of black citizens, Somali refugees, poor, impoverished masses, close-ups of wounded children from various conflicts. Each photo compels us to do more than watch. What’s Going On is a necessary reminder that there is more work to be done to repair the world.

This review originally appeared in the online publication DC Metro Theatre Arts and is reprinted here with kind permission.

© 2016 by Lisa Traiger