Why Blaming Liam Scarlett’s Death on Cancel Culture Is Troubling

Earlier this month, the ballet world awoke to reports of the unexpected passing of the British choreographer Liam Scarlett. He had just turned 35; shortly afterward, his family put out a statement confirming “the tragic, untimely death of our beloved Liam,” and asking that the public respect their privacy.

Social media didn’t tread quite so carefully. For days after, speculation about the circumstances of Scarlett’s death abounded, alongside tributes to his gifts. After a charmed decade as a rising star of the ballet world, allegations of sexual misconduct surfaced in 2019, when The Royal Ballet was alerted to concerns related to students at The Royal Ballet School. After an internal investigation, in March 2020, the company declined to pursue legal action but stated that it would no longer employ Scarlett.

A number of other companies followed suit and dropped his work from their repertoire, including Australia’s Queensland Ballet, where he had been artistic associate. Shortly before Scarlett’s death, the Royal Danish Ballet also announced that his Frankenstein—scheduled for 2022—had been canceled following another investigation, which found evidence of “unacceptable behavior” by Scarlett during rehearsals in Copenhagen in 2018 and 2019.

Suicide is how Scarlett’s death is being discussed, although his family has not confirmed it as the cause of death. I’m not going to hazard guesses based on this chain of events, as only those closest to Scarlett can speak to his state of mind over the years. The American Foundation for Suicide Prevention has sound advice on the matter: “Avoid reporting that a suicide death was ’caused’ by a single event, such as a job loss or divorce, since research shows no one takes their life for one single reason, but rather a combination of factors.”

In that sense, the idea that “cancel culture is killing,” as the choreographer Alexei Ratmansky put it in a widely shared social media post, with dozens of major dance artists weighing in and indicating their approval, is a troubling simplification. First, “canceling” is a vague concept, applied to anything from social media slip-ups to proven assault. While some harmful tropes associated with it, such as essentialism and the lack of forgiveness, have been well analyzed by the vlogger and philosopher Natalie Wynn, among others, it doesn’t mean there should be no consequences in the case of allegations that are difficult to prove, as sexual misconduct ones are by nature.

Statements like Ratmansky’s also place a burden of guilt on victims who may have come forward during the investigations, at a time when the ballet world is finally reckoning with the way it has normalized abuse over time. Based on its press statement, the Royal Danish Ballet identified clear-cut issues. The Royal Ballet’s 2020 statement was carefully worded to say “there were no matters to pursue in relation to alleged contact with students of the Royal Ballet School,” but neither confirmed nor denied the allegations first made public by The Times, some of which involved company members.

Multiple things can be true at once: It is possible for Scarlett to have been a stunningly precocious choreographer and beloved colleague to many, and for him to have been an employee whose behavior led directors to opt for caution. There is no doubt that he was hugely talented. His first main-stage work for The Royal Ballet, 2010’s Asphodel Meadows, immediately stood out as an extraordinary debut, full of sculptural light and shade.

In the decade that followed, he made narrative as well as abstract ballets for companies around the world, and tried his hand at several evening-length productions. Frankenstein, a co-production between The Royal Ballet and San Francisco Ballet, is the most well-known, but I’d argue his Midsummer Night’s Dream for the Royal New Zealand Ballet and Dangerous Liaisons for Queensland Ballet and Texas Ballet Theatre, which I saw in Australia in 2019, were among his finest achievements.

When it came to the misconduct allegations, however, there may have been reasons on all sides to avoid going to court. Parting ways discreetly with an employee without opening a company up to lawsuits is a common corporate strategy, and victims don’t owe us their accounts of abuse.

Was it an ideal basis for companies other than The Royal Ballet to drop Scarlett’s works? No, and not all of them did: He worked with Munich’s Bayerisches Staatsballett in the fall and was due to revive A Midsummer Night’s Dream in New Zealand next winter. But if you were an artistic director in 2020, and had probable cause to worry about a guest artist’s impact on the dancers in your care, what would you do?

Bruno Bouché, the artistic director of France’s Ballet du Rhin, found himself in that situation a few years ago. After initiating talks with one choreographer, he was alerted to the fact that the artist in question had repeatedly harassed female dancers during past engagements. He privately reached out to victims and, after hearing their accounts, declined to hire the choreographer.

“My priority is to protect the dancers and the company,” he says. Bouché, a former dancer with the Paris Opéra Ballet, adds that he had firsthand experience of sexual harassment as a young corps member. “It paralyzes dancers, especially teenagers who are faced with one of their idols. You lose your bearings and wonder: Did that person like me for my dancing, or for another reason?”

Bouché now worries that reactions blaming cancel culture for Scarlett’s death will set back recent efforts to protect dancers and redress power imbalances in the studio. “The end can never justify the means,” he says.

Was Scarlett’s case handled correctly by The Royal Ballet and other companies? It’s impossible to tell without firsthand knowledge of the initial investigation and other testimonies. The lack of institutional transparency here, as in the case of Peter Martins, who left New York City Ballet in 2018 despite the company stating that accusations about him were “not corroborated,” ultimately does everyone a disservice. If a mistake or a failing is never even acknowledged, what path is there to rehabilitation? What’s left instead is a limbo—much like the Asphodel Meadows, the in-between part of the ancient Greek underworld Scarlett once explored so eloquently.


If you are having thoughts of suicide, call the National Suicide Prevention Lifeline at

800-273-8255
. Resources for friends and family members, survivors and others are available at SpeakingOfSuicide.com/resources.

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Immersive Theater Thrives on Closeness. Where Does It Go From Here?

It’s 9:30 pm on a Thursday night in November; my eyes close as I hear the familiar, haunting notes of the closing music for Then She Fell. Music I’ve heard thousands of times before. Eerie, swelling strings that have signaled the beginning of a dinner break with fellow castmates, or the end of a long night. In this particular moment, on this particular evening, my mind begins to unwittingly sift through memories like yellowed papers in an old filing cabinet, the ink smeared just barely, the pages crumbled in a perfectly satisfying and familiar way. I have been here countless times before and yet this time is remarkably different.

I open my eyes as, one by one, the digital faces of former colleagues turn off their cameras, with only a name appearing in place. I am launched back into real time, sitting in my bedroom, alone. It is the now all-too-familiar Zoom call, coming to an end. There is no audience, no theater and no post-show thrill. No costumes to throw in a pile. No feathers or painted roses or black ink to clean. No shattered tea cups to sweep up. No Hatters. No Queens. No Alice, peering into the eyes of another human, waxing poetic about the mysteries of falling in love. No rabbit hole to fall down.

Like so many theater and dance productions around the world, in August 2020 Third Rail Projects’ award-winning immersive theater show Then She Fell closed its doors for the foreseeable future after a run of seven and a half years. Seventy cast and crew members, along with our fearless artistic directors, came together that Thursday last November to laugh, to recollect, to grieve. We never had the bittersweet luxury of toasting to a final show, so this will have to do for now. One last tip of the hat, you might say.

As a former performer in both Then She Fell and Sleep No More, two of New York City’s longest-running immersive theater shows, I cannot help but feel a deep grief for this type of work as we continue to navigate the pandemic. The sudden job loss as theaters shuttered, the collective fear we’ve experienced as a nation, the expectations of continuing to create in socially distanced realms, the despair that has slowly sunk in as yet another month passes, all came flooding into my body at once on this particular evening—a relentless tidal wave, crashing over me. What do we do now?

With a pandemic continuing to sweep the world, the very nature of immersive theater seems to be on the brink of extinction—at least as how we now define it. “Immersive,” labeled by the Los Angeles Times as “the arts buzzword of 2016,” has since been used to describe seemingly everything from virtual-reality art installations to zesty beer flavors. While individual creators may have their own nuanced definitions of what makes their experience “immersive,” in general, it is a shedding of your current reality to step fully into a new one, if only momentarily. In immersive theater, the fourth wall faintly exists as a thin veil between the performer, audience and set. You are close enough to see sweat, to smell perfume, to taste elixirs, to hear a whisper, to touch a stranger’s hand. Close proximity is, in fact, what draws people to this supernatural neorealism. It is an otherworldly, intoxicating, sensory experience. The depth, humanity and imaginative play that it generates cannot be denied.

It is hard to imagine such a show existing now, or in the near future, when being so close to another human being presents severe risks. Reopening immersive theater shows presents unique challenges that would drastically alter the very nature of the experience. Choreography would need to shift dramatically to facilitate safe audience interactions without contact from other audience members, performers or crew. Those coveted, intimately sacred moments that may happen between just one performer and one audience member would require reimagining. Some artistic directors are opting to close their productions altogether rather than risk losing the integrity of their original work, which will likely not be able to exist as is for years to come.

I applaud the artists who are continuing to find ways to evolve and create in these times, such as those crafting online experiences for audiences who are craving human interaction and escape. Ongoing immersive Zoom performances aim to re-create that elusive feeling one gets from attending a live show. Guests can peek into the lives of others, interact with characters should they choose and explore new surreal worlds, all safely from the comfort of their living rooms.

While admirable for their adaptability and resilience, these performances leave me wondering if we run the risk of rushing to stay relevant, funded and employed without understanding the intricacies of digital design and the pervasiveness of screen-time exhaustion. We are a culture that celebrates instant gratification, busyness and success. What if we instead use this time to pause, reflect and redirect?

The immersive-theater community in New York City as a whole perhaps needs a good overhaul. Shows that were not initially built for nearly decade-long runs left performers and crews vulnerable to burnout and often didn’t have the flexibility needed to evolve into more equitable workplaces. New immersive productions were created swiftly, based on existing, formulaic systems, but lacked longevity and eventually suffered at the hands of the relentless New York City real estate market. Rather than speculating if it can exist as we once knew it, I see this as an invaluable opportunity to reevaluate how we can make this work more sustainable, ethical and inclusive across the board. We can innovate.

Third Rail Projects has continued to attend to their artists in crisis, meeting vast, unpredictable challenges with grace and care for the company members’ mental, physical and financial well-being. As a company, we were made to feel safe and heard. This should be commonplace.

Many performers, myself included, are turning to new career pathways and revisiting academia as a way to explore callings and curiosities otherwise swept to the side in favor of rehearsals and rigorous performance schedules. Dancers who have spent years in performance spaces devoid of sunlight are now tending to gardens, working for construction companies, felling trees, studying psychology and spearheading long-overdue industry upheavals. This broader role of Human is now at play, which I imagine will only, in turn, inform and enhance our contributions as artists.

The success of immersive theater is, without a doubt, derived from our deepest, instinctual drives to satisfy the social, inquisitive and feeling animals we are. In a blue-lit world of 1s and 0s, it is no wonder that humans have gravitated towards performances that create space for visceral make-believe, leaving performers and audiences to question: Was that all just a dream? This was true before COVID-19, and it will still be true, I believe, on the other side.

Fortunately, as is often the case, our vulnerabilities are our most significant strengths. And we would do well to remember that as we navigate the ever-present shifts occurring in our tangible yet slightly topsy-turvy worlds. If we can partner on top of furniture, monologue while sliding across piles of paper, and sing in dimly lit closets, we can certainly adapt to the challenges our new, socially distant environment presents. And if the music suddenly stops, we can pause in the silence.

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I Have No Desire to Produce a Performance, Live or Livestreamed, Until the Pandemic Is Over. I’ll Wait.

Friends, I’d like to deliver some news that might be challenging for you. As much as we have been trained to believe “the show must go on,” I can assure you right now, it will be fine if it does not.

I understand. Trust me, I do. The pandemic arrived smack in the middle of a performance project I’ve been creating since 2017. I had hopes of getting it to the stage in 2021. Considering that 2021 is here, I’m clear that’s an unrealistic goal. I’m also clear that my dance work is about being in the room with people. It’s about the breath and the sweat and the touching (actually, full body contact with) each other. It’s about talking to folks and stirring up energy and vibrations for every person in the performance space. But that breath and sweat transmits coronavirus, and, frankly, all those vibes don’t translate to video.

I’m not interested in suddenly becoming a dance filmmaker and learning new technological platforms that are not necessarily in service to the work. Last March, without so much as a beat, the dance community “pivoted to virtual,” moving classes, rehearsals and performances (where we could) online. Abruptly, we were engaged in crash courses on Zoom teaching and livestreaming in efforts to “keep up with the Joneses,” maintain relevance, assert dance as essential, and hold on to our financial livelihoods, which, for many, evaporated overnight.

I’d like to offer another perspective: What if we rested?

As musician Mrs. Smith stated recently in a popular Instagram meme, “A pandemic is not a residency.” We are living through a collective trauma, a once-in-a-lifetime historical moment, and taking “time off” is not a symptom of laziness. In fact, I see this time as a gift. I am thrilled to see folks develop other interests and skills that support their income. I am inspired to see artists explore other parts of their creative practice. I am encouraged by those cultivating systems that foundationally sustain making our art. I am affirmed in caring for the people who facilitate our dancemaking, including dancers, musicians, company managers and even our families. I am heartened to see investment in the communities for which we dance.
Two Black women embrace, wearing dresses and sneakers, one wrapping her legs around the other's waist.

Kimberly Mhoon and Nehemoyia Young in SLMDances’ CAKE
Oron Bell/G.L.O Photos, Courtesy Mosley
This is not to say you shouldn’t be dancing. We all need movement right now to keep us mentally, spiritually and physically healthy. However you choose to do that—and your relationship to screens in doing that—is wonderful. Please, do what works for you. My preference is to dance like nobody’s watching in my living room, because guess what? They’re not. It isn’t interesting to me to press record on my iPhone and post it to the ‘gram, because that’s not why I am dancing. I’m simply moving to stay sane and get in a good sweat.

I’m also grateful that rehearsals with my core collaborators, Sydnie L. Mosley Dances, have continued as planned. When I’ve received the pointed question “What are you rehearsing for?,” I remind people that: 1. Rehearsal is a ritual, and we hold that time in our calendars as sacred, 2. We believe in process over product, and 3. Our business structure is predicated on paying people to be in a process which has not stopped, even if that process has taken a new shape.

Have I done some virtual dancemaking this year? Sure. Who hasn’t? I made a 75-second video as a part of a friend’s project to get out the vote, and I directed a short dance on camera for a virtual residency with high school students. I am even showing a previously filmed solo in a virtual dance festival with a live emcee and talk-back event that I am delighted to participate in. Will I start to make a habit of this, especially with SLMDances? Nah. Nothing beats sitting live in a theater—God, I miss it! I’m not going to pretend like a two-camera shoot is a worthy replacement.

I do think there are some moments where it makes sense to create a virtual experience, or even a live experience (enacting the best of COVID-19 safety precautions). I’ve been overjoyed to see how dancers have taken to the streets in acts of protest. I’ve watched my share of dance films and magical Zooms, thoughtfully curated events that wrangle the digital space. I think that if your curiosity and aesthetic are at the intersection of dance and digital media, now is your time to shine. I can’t wait to see what you are creating.

As we embark on year two of the pandemic, here are some questions you might want to consider:

  • Am I creating digital work because it’s truly in service of my mission and values or just because that’s what everyone else is doing right now?
  • How am I creating space to honor grief for the projects that were lost/canceled or are shapeshifting?
  • How might I benefit from sitting still for an extended time and listening to my body?
  • How might my skills be transferable and useful toward causes that will fortify the lives and labor of dancers?
  • What is my definition of success?
  • As I return to in-person dance activities, how can I foreground intentionality, care and collectivity to ensure everyone’s health and safety?

I invite you to consider how you are making space for rest, grief, rage, joy, pleasure, dreaming and breath during this moment of global transformation. Our field can be competitive and we need to pay the rent, but in this unprecedented year, I invite you to let go of the pressure to produce something just for the sake of it, especially if it does not feel authentic to your practice.

As for me, I know I live in the land of the tactile, analog, ephemeral and you had to be there. Until we can be together safely again to create that kind of alchemy, I’ll wait.

The post I Have No Desire to Produce a Performance, Live or Livestreamed, Until the Pandemic Is Over. I’ll Wait. appeared first on Dance Magazine.

For Aakash Odedra, Dance Is a Way of Looking Within and Observing the World

I consider there to be two spheres in my life: the inner world and the external physical world. Most of the time they don’t align.

As a child, whenever I heard music, I instantly disconnected from the present and vanished into a world of myth and fantasy. A swing of an arm created a painting that only I could see; a hand gesture gave birth to an Indian god; continuously spinning while looking down at the carpet made my eyes see patterns spring to life. I remember coming to and all the adults reacting, some clapping, some laughing and a few just looking at me weirdly.

Sadly, the world within me felt more appealing. My family, which had just migrated from Africa, lived in a rundown area of Birmingham, England, right next to a train track and industrial buildings. The sky always seemed to be gray. I soon realized why some of the adults were looking at me weirdly or laughing: They didn’t see what I saw—they only saw what was around them. It became my ambition to share my inner fantasy world. To create a bridge that gave deeper meaning to the dull, gray world I lived in.

But when I first started dancing 28 years ago there were no boys in the South Asian community who danced. Alienated and isolated, I very quickly formed a friendship with dance. I spoke to it, I fought with it, I married it and at points tried to divorce it. The dance that isolated me also liberated me; it was both my freedom and cage.

I knew from a young age that I wanted to help people find their own breath, to hear their own pulse and to open their inner universe. Each time I danced I shed my old skin and felt I was reborn. I died many times to reemerge and reimagine.

At times, when I dance I feel god and the universe speak to me and through me. When I look into a mirror, I see what’s in front of me, but when I dance it’s like the inner mirror becomes a reflection of life.

I now feel that I don’t need to physically move to dance. Dance has become my observation, and my still point. Listening to my heart beating and observing raindrops falling to the ground is dance. Seeing people walk to the sound of traffic is dance. Understanding someone else’s perspective is dance. Dance for me has now become life itself.

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Rosy Simas on Using Dance to Unite Identity, Ancestry & Culture

Creating is a spiritual act for me, rooted in natu­re, formed through my link to the ances­­tors and the land of which we are made. I weave cultural concepts with scientific and philosophical theories. My work unites themes of personal and collective identity with family, matriarchy, sovereignty, equality and healing that centers the voices of those who are Native, Indigenous, Black and People of Color.

That is, of course, the artist-statement answer. I think, for me, the question is more “Why do I make dance?”

I wouldn’t particularly say I am a people person, but I need to make dance, even solos, in relationship with others. It is in the process of being with, listening to, witnessing others that my ideas become energy and matter moving through time and space.

Even the visual elements that I seemingly create alone—the moving images, sculptures and textiles—are interwoven into my performance, and the installation projects are rigged in collaboration with production artists.

I work primarily with composer Françoi­s Richomme. We create working and performing environments in which the dancers can source movement from the history, culture and ancestry stored in their bodies. It is our job to string it all together, to frame it and to give them the best possible situation so they can thrive and grow.

Simas wears a black shirt and pants and stands against a black background. Her body is tilted backwards with her right arm extended behind her. She has dark hair and her eyes are closed.
Photo by Imranda Ward, Courtesy McKnight Fellowships/MANCC

For the last 10 years, I have focused on developing a physical and intellectual decolonized practice which strives to benefit everyone involved: performers, design collaborators, partners, community participants and audience.

I am always asking how language can be generative and holistic while asking performers to explore new territory. Getting to the right sequence of words requires making mistakes. It also requires listening deeply so that I discover things that I never knew I knew. I learned this skill from my longtime teacher, Barbara Mahler, who is a genius at helping people find their individual physical strength and expression.

The key to language, though, is listening—deep listening, not just to words and sounds, but to the body in relationship, in perceived stillness, in gesture and in motio­n. For me, it is this union of listening and guiding others through carefully chosen language that makes the best dances.

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It’s Time to Reimagine Dance Funding

It was March 2019. Waiting inside my daughter’s doctor’s office, I scrolled through my email, coming upon a grant notification that seemed hopeful. Usually, I delete email responses to applications, sparing myself the piercing disappointment of “Thank you for your application…We received an unusually high volume of…regret to inform you…” Something about this one seemed unusual, so I dared to open it. The news was very good: A Guggenheim Fellowship was finally coming my way! To the dismay of my young teen, I screamed ecstatically, emitting tears of joy and relief.

I was sure that this meant there was much more to come. That the funding (and other) gates would flood open, and that I would never again face the debilitating fear that I might not have a future. It goes without saying that this amazing recognition changed my life in ways I would never have imagined: Besides funding through the mirror of their eyes at New York Live Arts in early 2020, it supported me and my family through many dark COVID-19 months. But, like all funding meant to take care of a single project or moment in life, as soon as the money was spent, I was back at zero.

I recognize that this is a privileged problem. That many artists, despite years of applying, never get their dream grant—the one they think will change everything. But whether you get one or a plethora of project grants or fellowships, the deadening cycle of project-to-project funding can lead to career-abandoning burnout. And yet we continue to grovel for this funding because, for many of us, it’s all we have, even at more developed stages of our careers. How many times have I heard (and felt): “I’ve gotten X, Y and Z, so what’s left?”

In this period of crucial rebuilding of our industry, let’s allow ourselves to really dream for a moment. We deserve funding that covers more than a single dance and set of fees. What if it expanded into an artist’s life and body of work, so that when one project ended, we didn’t find ourselves in the dust, having to begin again? What if funding allowed artists to pay themselves and provide a living wage over a period of time to an extended group of people (dancers, staff, technicians, designers), and/or to permeate a community so that their work became an essential part of it rather than a drive-through item? And what if we could actually apply for this kind of expansive funding rather than be nominated by some secret MacArthur- or Duke-like closed-door committee?

In the foreground, two male dancers are photographed in middair while leaping forward and using each other's arms for support. In the background, a female dancer looks on midstep.

Kimberly Bartosik’s through the mirror of their eyes

Maria Baranova, Courtesy Bartosik

My dream grant would prioritize artists who have built a life through their work, have consistently supported those who work for them, yet are working outside of institutions. It wouldn’t be granted as an unrestricted lump sum of money, but would require recipients to budget for and articulate ways they would offer long-term support to those helping them realize their work.

Beyond-the-project funding would allow artists time to build an infrastructure; to support themselves while considering the future of others; to grow from the inside rather than piece together a flimsy exoskeleton through a series of patchwork grants. We need to secure a core so that if we have a few bad years, or we are struck again with the decimating force of a pandemic, all is not lost.

With sustained support, we could lessen attrition (who doesn’t know a freelance dancer, choreographer, designer or arts administrator who has abandoned the field because they could not afford to stay in it?); push artists from the margins and into the deepest foundations of the culture; and watch investments take hold, allowing more artists to realize their fullest potential.

For too long we’ve perpetuated the myth that hard work is all you need to succeed. That if we just stick with it, sweat it out no matter what, we’ll get our breakthrough moment. Yet no amount of hard work will fix a system that is failing artists. And then there’s the other dangerous myth that living on the edge leads to cutting-edge work. In truth, scarcity only breeds burnout. The edge is not something to be literally teetering on, but something we should be developing in our work.

We need funding models that embrace cycles of nourishment. We need funders to take more risks on more artists working in many different genres and for longer periods of time. An artist’s potential isn’t often realized in a single work, and sometimes the most significantly funded work isn’t the most successful. When we have systems that believe in us—when we don’t have to continually prove ourselves project after project—we make our best work.

We are greater than a single work of art.

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What’s Shirlene Quigley’s Love Language? Dance

Dance is my love language. It’s the way I spread joy around the world. It’s my superpower, the purpose God gave me and one of the main reasons I smile.

I’m full of feelings, although some people may not know it because I am quite reserved, private and almost shy at times. Dance is the way I express whatever I’m feeling, or let go of any emotions I may not want to feel. It’s the one thing that removes any inhibitions that make me too meek to express myself.

Besides day camp, talent shows, drill team and moves I put together with my friends in the backyard, I didn’t have too much experience doing choreographed dance moves until I took a class at Millennium Dance Complex at 15 years old. That day, dance became my first love, stronger than any school crush. I started taking four to six classes a day, without Mom and Dad telling me to, but because I had to. I went from law school goals to dance class dreams, regardless of what anyone might have thought. Thank God I did, because all of my hopes, wishes and more have come true since I took that leap of faith.

With God in my heart, faith in my pocket and passion in my soul, I married dance long ago. I hope any dancer who truly loves dancing knows God is waiting to bless them tremendously. God would never give you that much joy in any area if He wasn’t ready to fulfill it. Timing and patience are key to reap the seeds of your dreams. That one job could change your life forever; you just never know when.

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For the Mariinsky’s Maria Khoreva, a Life in Dance Is Inevitable



Do you think I have not tried doing any activities other than ballet? You bet I did. But if they showed anything, it’s just that dance is what I want to do most of all. There is a method in mathematics called proof by contradiction, which consists of refuting the denial of a statement to prove the incorrectness of everything that contradicts the statement. No matter what I took as a possible alternative, everything would lose to ballet with a crushing score.

Little by little, an understanding of what is called fate began to accumulate in my head, but a real feeling of inevitability came to me when, as my Instagram and YouTube accounts grew, more and more people began to remind me of the similarity between the sound of my surname and the Greek verb “to dance”: Khoreva = Choreva = Χόρευα = dance. I danced. That’s all. Full stop. Now there is definitely nowhere to go. And I don’t want to, to be honest. Looking at the great ballerinas of the past and present, I want to learn to do what they could and even more. And more. And a little more.…

This quarantine time has set all priorities especially clearly. Probably, there is someone who is happy to spend time at home, read new books, watch new films, devote time to family and friends—all this, of course, is wonderful. But my dream, with which I fall asleep, with which I wake up and live all days through, is to go back onstage in one of my favorite performances. If I can’t go onstage, then at least to the rehearsal room, to my favorite mirrors, the ballet floor, the barre, my coach, my partners—how I miss them all!

Khoreva poses en pointe with her right leg in arabesque. She wears dark red harem pants and a black brassiere with gold trim. Several lines of corps dancers stand and kneel behind her.

Maria Khoreva in La Bayadère with Mariinsky Ballet

Svetlana Avvakum, Courtesy Mariinsky

That is why I started developing workout routines on my YouTube channel, teaching variations, online classes, filming videos and taking pictures—everything that has at least something to do with ballet, without which life loses its meaning and taste, like food without salt.

Both Chekhov and Tolstoy at different times said something to the effect of “If you can do without writing, do not write.” I can’t do without ballet. This is just beyond my will. So I am dancing, and I hope I always will.

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Exclusion Is Oppression: From Pedagogy to Performance

Colonialism and slavery violently disrupted the histories of Black, Indigenous and people of color (BIPOC). White folks appointed themselves tellers of all stories, and their viewpoints have rewritten, erased or entirely excluded other narratives. BIPOC dance artists have, for long, felt this exclusion while being exploited. This exclusion is still the source of trauma for many BIPOC artists in 2020. Recent online posts address it, Black educators teach it and Black dancers experience it. Still, dance organizations continue to use Black culture and contributions to their own benefit, while deleting the Black artists themselves—from pedagogy to performance.

Dance Education Rooted in Oppression

In my own dance education, dance was taught to me through a reduced lens—a narrow lens. I was taught a lie; that ballet was the foundation of all dance forms. Not true… far from it. What was true is that ballet, a Eurocentric dance form, was created from whiteness and has never ceased to be exclusionary.

Recently, I had a phone conversation with two Black male colleagues who are educators and performers. We talked about how similar our graduate school experiences were: the centering of whiteness in the curriculum, the feeling of isolation as you navigated the spaces you came in contact with and the politics of erasure. Michael Medcalf, now an assistant professor of dance at University of Memphis, spoke of the dance history course he took in graduate school as “challenging.” He expressed that the class touched on the biographies of Donald McKayle (1930–2018), Alvin Ailey (1931–1989), Pearl Primus (1919–1994), Katherine Dunham (1909–2006), with a sprinkling introduction of Asadata Dafora (1890–1965). However, Medcalf acknowledged that he and his cohort mostly unpacked ballets like Swan Lake and Giselle to study feminist theory through the male gaze and debated the beginnings of American Modern Dance through Duncan, Shawn, Holm and other white artists. Medcalf noted there was no critical discourse on the historical contributions of Bill “Bojangles” Robinson (1878–1949), John W. Bubbles (1902–1986), Charles “Honi” Coles (1911–1992) and Charles “Cholly” Atkins (1913–2003), Fayard Nicholas (1914–2006) and Harold Nicholas (1921–2000), or Janet Collins (1917–2003). He remembered the void in Black representation when his professor and classmates discussed the Judson Church era, wondering, “Where were all the Black folks?”

This experience compelled Medcalf to help reshape the dance curriculum at Alabama State University during his tenure there from 2013–2018. He, along with his colleagues, knew that the fullness of dance history could not be taught in one semester, so they developed a two-semester course that spanned the Baroque period to contemporary hip hop, while remaining mindful of who gets omitted versus admitted. He was intentional about including Talley Beatty, Josephine Baker and Dianne McIntyre. He also taught about Joan Myers Brown, Cleo Parker Robinson, Lula Washington, Ann Williams and Jeraldyne Blunden, whom he emphatically labeled “the fabulous five.” He said, “We must be careful when talking about an individual’s contribution to dance history,” adding, “it suggests that they lie on the periphery instead of embedded within.” He then categorically stated, “There is no dance history without Black history.”

Exclusion in academic realms can come from unexpected places. Iquail Shaheed, assistant professor of dance at Goucher College, remembered his time in graduate school at SUNY Purchase, where he studied choreography and composition, saying “My dance composition teacher and coach, a Japanese dancer and educator, was paradoxical in her pedagogy. Although she was not white, she encouraged white principles in dance composition practices. This teacher would push me to find my voice in the subject of Blackness. Unfortunately, my explorations had to fit within the confines of whiteness or they were never received as good choreography.”

Black Dance Forms Minus the Black Dancer: An Oppressive Act of Exclusion

When Black dancers tell their stories, they spill truths about being tokenized. We are asked to perform our Blackness in ways either passively violent or acutely racist. I have had white choreographers say to me “I know you have rhythm, you’re Black!” when offering a correction about musicality. I’ve also had white dance teachers say “Do what you would do when you dance with your Black friends,” as a prompt for a movement- improvisation exercise. As if me being present in my already full Blackness wasn’t enough.

It is no secret that in most university dance programs, ballet and modern are academic necessities, and that African diasporic forms are electives, rarely offered or required. Now a professor myself at Kent State University, I look to other Black dance scholars like Dr. Brenda Dixon-Gottschild, Dr. Takiyah Nur Amin, Dr. Raquel Monroe, Dr. Nyama McCarthy-Brown and Dr. Thomas DeFrantz, who have long been theorizing about the Black body, reminding us of ways it has been excluded from academic and performing spaces.

In Digging the Africanist Presence in American Performance, Dixon-Gottschild reminds us that we don’t have to look far to see the Africanist legacy in ballet, that it comes bursting through several of George Balanchine’s ballets, from Apollo (1928) up through Symphony in Three Movements (1972). She critiques elements in his movement vocabulary for Agon (1957)—naming “the displacement and articulation of the hips, chest, pelvis and shoulders, instead of the vertical alignment of the torso, and attacking the beat, instead of carefully placed extensions”—as Africanist components. Holding a mirror up to Balanchine’s The Four Temperaments (1946), and the historically Black Lindy hop, Dixon-Gottschild points out the way “the female is helped into the air by the male dancer who bumps her buttocks with his knee.” Dixon-Gottschild affirms that the Lindy version is “faster, more explicit, and more dynamic, but the lift is the same, in principle.” And she isn’t the only scholar who speaks of such appropriation and erasure. In Writing Dancing in the Age of Postmodernism, the late Sally Banes also notes Balanchine’s use of African-American movement vocabulary. Why, then, are there so few Black dancers in New York City Ballet’s history?

Misty Copeland’s
promotion to become the first Black female principal at American Ballet Theatre was yet another public acknowledgment of a first in the contributions of Blacks to dance—Misty, we see you. But when we are the first or the only one, our presence can be mere window-dressing, a visible gesture at inclusion that only highlights the institution’s historic exclusion.

I remember a conversation I once had with Rod Harrelson, the single Black male dancer swing on the national tour of Swing!—a dance-based Broadway hit from 1999 to 2001. He wondered why there weren’t more Blacks and people of color to cover ensemble roles. This was ironic because swing is a dance genre that originated in the African-American community in the 1920s and ’30s, with music by Black musicians, until white musical artists like Benny Goodman and the Dorsey Brothers disseminated the form to a white mainstream audience.

White America continues to guzzle up Black culture, rejecting those from which the culture came—a conscious act that is usually framed and explained away with language that pacifies. One example is believing that Miley Cyrus is to be thanked for the genesis of twerking because of her feeble attempt at the MTV Video Music Awards in 2013. The truth is, twerking can be traced back to as early as 1820 and continues to be performed in many African countries as a celebratory gesture of honor. It is neither new nor white. And within the African context, definitely not sexualized. The complex effects of appropriating cultures stunt the advancement of policies around inclusion and equity.

Things to Consider as We Work Towards Inclusion

In the wake of recent cultural, social and political actions, dance has begun a long overdue reckoning as artists demand that considerations of equity and inclusion be placed at the center of hiring, promoting, casting and programming practices. The damage of omitting Black narratives and excluding Black dancing bodies is evident as more Black and brown dance artists come
for­ward to share their experiences. This year, dancers George Sanders, formerly of Ballet Memphis; Nicholas Rose, formerly of National Ballet of Canada; and Felipe Domingos, formerly of Finnish National Ballet, all took to
Instagram
to publicly voice their positions on how their respective companies have been complicit in anti-Blackness. Hearing personal stories in these public outcries makes the extent of the damage more easily understood.

The truth is, omitting and excluding Black bodies from the screen, the stage, the studio, the front of the lecture hall and leadership positions in dance companies impacts how the field advances and how systems of oppression reign. Mis- and underrepresentation perpetuates negative social understandings, biased standards and racist points of view. The Black dancing body is a place where history also lives: This body should be present in all spaces where dance happens, where dance is studied, where dance is supported and promoted—if we are serious about truly changing and broadening what we value moving forward, we must prepare those spaces for them. We must also:

• Acknowledge the Native American, Alaska Native and Native Hawaiian lands on which you may stand and perform. Additionally, acknowledge their native peoples.

• Alter dress codes and hairstyles that negatively impact BIPOC.

• Hire, cast and promote dancers based on talent rather than “look” or “fit.”

• Remember that Black dancing bodies were in existence before Louis XIV and Isadora Duncan, when teaching dancing history. And if your pushback is that the curriculum addresses ballet and American modern dance, then ask yourself why.

• Know that to fully include the richness of Black experiences into your organizations and schools, you must address whiteness.

• Embrace, and cite, Black culture.

The post Exclusion Is Oppression: From Pedagogy to Performance appeared first on Dance Magazine.

My Life as an Invisible Black Choreographer

The day I fell in love with ballet was the day I signed myself up for what now seems like a life of invisibility.

Despite clear talent, I grew up with teachers who ignored me in class; it made me work harder. I went on to a performance career with Oakland Ballet, North Carolina Dance Theatre and BalletX, among others, despite being ignored by some directors who seemed to have hired me simply to check off a box. I became the visible token while feeling completely invisible.

I was named “a choreographer to watch,” by Roslyn Sulcas of The New York Times, for work I presented at The Young Choreographers Showcase in 2010. And yet, I am the only choreographer from that year’s festival never to receive a commission by a ballet company. I titled myself “The Invisible Choreographer to Watch.” I realized that if I wanted any visibility, I would have to create my own opportunities, hiring dancers and presenting my work myself. Thus Ballet Boy Productions was born. However, I believe to truly grow you need opportunities that company commissions can offer.

Two Black men dance on an outdoor stage in front of the Hudson River, with the Statue of Liberty in the background. One man lies on the ground, supporting the other dancer from behind as he reaches upward, slightly suspended off the floor in a straddle split.

Jared Allan Brunson and Maxfield Haynes in Ja’ Malik’s A Love Sonnet

Julia Crawford, Courtesy Ja’ Malik

Now, 2020 is drawing to a close. And I’m fighting double duty: to stay alive as a Black man in America, and also as a Black male artist in the ballet world. A world that neither seems to have an idea who I am, nor seems to care if I’m not willing to create work with evocations of hip hop or Black culture, primarily exploiting my culture for others’ enjoyment.

I am one of the very few Black male choreographers who grew up entirely in ballet. My role models are few and far between. Dwight Rhoden and Alonzo King stand out. Like me, these two men utilize the ballet vocabulary in works that speak to the contemporary world we live in, without reducing our culture for applause. Yet, I don’t find their voices as visible as many of the leading choreographers in the ballet world today.

This invisibility in “ballet society” is becoming debilitating and costing me a deserving career, as well as a means to financially survive. It is disheartening every time I receive a rejection letter, especially when I look at the view count on YouTube and find out they didn’t even watch my work. It makes me wonder why I was rejected without consideration. When I look at the field of working ballet choreographers, heavily stacked with white men, I can’t help but think it must be race.

I’m not writing this as a plea to please hire me. I’m writing this as a plea for myself and for other Black artists to be seen!

We are out here with loud and special voices. Honing our craft for that moment we become visible. Creating works that not only speak of the Black experience, but of the human experience. An experience created differently because of who we are.

I hope by the time we are visibly being judged solely on our merit, we are alive to experience it. I hope we, as Black artists, become visible, so our stories can shine.

The post My Life as an
Invisible Black
Choreographer
appeared first on Dance Magazine.