History of dance
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The history of dance may be as long as the history of humankind and before. Dance does not leave behind clearly identifiable physical artifacts such as stone tools, hunting implements or cave paintings. It is not possible to say when dance became part of human culture. Dance has certainly been an important part of ceremony, rituals, celebrations and entertainment since before the birth of the earliest human civilizations. Archeology delivers traces of dance from prehistoric times such as the 9,000 year old Bhimbetka rock shelters paintings in India and Egyptian tomb paintings depicting dancing figures from circa 3300 BC.
One of the earliest structured uses of dances may have been in the performance and in the telling of myths. It was also sometimes used to show feelings for one of the opposite gender. It is also linked to the origin of "love making." Before the production of written languages, dance was one of the methods of passing these stories down from generation to generation. [1]
Another early use of dance may have been as a precursor to ecstatic trance states in healing rituals. Dance is still used for this purpose by many cultures from the Brazilian rainforest to the Kalahari Desert.[2]
Sri Lankan dances goes back to the mythological times of aboriginal yingyang twins and "yakkas" (devils). According to a Sinhalese legend, Kandyan dances originate, 2500 years ago, from a magic ritual that broke the spell on a bewitched king. Many contemporary dance forms can be traced back to historical, traditional, ceremonial, and ethnic dances.
An early manuscript describing dance is the Natya Shastra on which is based the modern interpretation of classical Indian dance (e.g. Bharathanatyam).
The ancient chronicle, the Sinhalese (Sri Lankans), the Mahavamsa states when King Vijaya landed in Sri Lanka in 543 BCE he heard sounds of music and dancing from a wedding ceremony. Origins of the Dances of Sri Lanka are dated back to the aborginal tribes. The Classical dances of Sri Lanka, Kandyan Dances features a highly developed system of tala (rhythm), provided by cymbals called thalampataa.
In European culture, one of the earliest records of dancing is by Homer, whose "Iliad"; describes chorea (khoreia). The early Greeks made the art of dancing into a system, expressive of all the different passions. For example, the dance of the Furies, so represented, would create complete terror among those who witnessed them. The Greek philosopher, Aristotle, ranked dancing with poetry, and said that certain dancers, with rhythm applied to gesture, could express manners, passions, and actions. The most eminent Greek sculptors studied the attitude of the dancers for their art of imitating the passions.
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[edit] Asia
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Drawing of 'urddhakeshin' Shiva at Nawda Todo, forms of monkeys at Gupteshvara and a number of human figures at Pahadgarh, Tikla and Abachand present evidence of dance. These drawings belong to the period from 5000 to 2000 B.C. As revealed by the stone statuette of a male dancer from Harappa and the bronze figurine of a dancing girl from Mohenjodaro, the Indus Valley civilization had a well-evolved dance culture.
[edit] Classical Indian Dance in the 20th Century
During the reign of the last Mughals and Nawabs of Oudh dance fell down to the status of 'nautch', an unethical sensuous thing of courtesans.
Later, linking dance with immoral trafficking and prostitution, British rule prohibited public performance of dance. Many disapproved it. In 1947, India won her freedom and for dance an ambience where it could regain its past glory. Classical forms and regional distinctions were re-discovered, ethnic specialties were honored and by synthesizing them with the individual talents of the masters in the line and fresh innovations emerged dance with a new face but with classicism of the past.
[edit] European dance
- See also: Medieval dance, Renaissance dance, and History of ballet
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[edit] 18th and 19th centuries: from court dancing to Romanticism
By the 1700s ballet had migrated from the royal court to the Paris Opera, and the director Lully ‘preserved the ballet du cour’s basic concept of a composite form, in which the dance was an essential and important element.’ ibid. During this century the ballet was to develop throughout Europe, from a courtly arrangement of moving images used as part of a larger spectacle, to a performance art in its own right, the ballet d’action. This new form swept away much of the artificiality of the court dance and strove towards ‘the concept that art should aspire to imitate nature’. This ultimately resulted in costuming and choreography that was much more liberating to the dancer, and conducive to a fuller use of the expressive capacity of the body. It also opened the door to pointework, for this acceptance of more naturalistic costuming allowed the development of the heel-less shoe, which led to the dancer being able to make more use of the rise onto demi-pointe.
The era of Romanticism in the early 1800s, with ballets that focused more on the emotions, the fantasy and the spiritual worlds, heralded the beginning of true pointe-work. Now, on her toes, the deified ballerina (embodied in this period by the legendary ballerina Marie Taglioni) seemed to magically skim the surface of the stage, an ethereal being never quite touching the ground. It was during this period that the ascending star of the ballerina quite eclipsed the presence of the poor male dancer, who was in many cases reduced to the status of a moving statue, present only in order to lift the ballerina. This sad state was really only redressed by the rise of the male ballet star Nijinsky, with the Ballets Russes, in the early twentieth century. Ballet as we know it had well and truly evolved by this time, with all the familiar conventions of costume, choreographic form, plot, pomp, and circumstance firmly fixed in place.
[edit] Early 20th century: from ballet to contemporary dance
Since the Ballets Russes began revolutionising ballet in the early 20th century, there have been continued attempts to break the mold of classical ballet. Currently the artistic scope of ballet technique (and its accompanying music, jumper, and multimedia) is more all-encompassing than ever. The boundaries that classify a work of classical ballet are constantly being stretched, muddied and blurred until perhaps all that remains today are traces of technique idioms such as ’turn-out’.
It was during the explosion of new thinking and exploration in the early 20th century that dance artists began to appreciate the qualities of the individual, the necessities of ritual and religion, the primitive, the expressive and the emotional. In this atmosphere modern dance began an explosion of growth. There was suddenly a new freedom in what was considered acceptable, what was considered art, and what people wanted to create. All kinds of other things were suddenly valued as much as, or beyond, the costumes and tricks of the ballet.
Most of the early 20th century modern choreographers and dancers saw ballet in the most negative light. Isadora Duncan thought it most ugly, nothing more than meaningless gymnastics. Martha Graham saw it as European and Imperialistic, having nothing to do with the modern American people. Merce Cunningham, while using some of the foundations of the ballet technique in his teaching, approached choreography and performance from a totally radical standpoint compared to the traditional balletic format.
The twentieth century was indeed a period of breaking away from everything that ballet stood for. It was a time of unprecedented creative growth, for dancers and choreographers. It was also a time of shock, surprise and broadening of minds for the public, in terms of their definitions of what dance was. It was a revolution in the truest sense.
[edit] Late 20th century: growth of contemporary dance
After the explosion of modern dance in the early 20th century, the 1960s saw the growth of post modernism. Post modernism veered towards simplicity, the beauty of small things, the beauty of untrained bodies, and unsophisticated movement. The famous ‘No’ manifesto rejecting all costumes, stories and outer trappings in favour of raw and unpolished movement was perhaps the extreme of this wave of thinking. Unfortunately lack of costumes, stories and outer trappings do not make a good dance show, and it was not long before sets, décor and shock value re-entered the vocabulary of modern choreographers.
By the 1980s dance had come full circle and modern dance (or, by this time, ‘contemporary dance') was clearly still a highly technical and political vehicle for many practitioners. Existing alongside classical ballet, the two art-forms were by now living peacefully next door to one another with little of the rivalry and antipathy of previous eras. In a cleverly designed comment on this ongoing rivalry the brilliant collaboration of Twyla Tharp (one of the 20th Century's cutting edge Dance avant gardist\(Contemporary) and Ballet dance was ultimately achieved. The present time sees us still in the very competitive artistic atmosphere where choreographers compete to produce the most shocking work, however, there are still glimpses of beauty to be had, and much incredible dancing in an age where dance technique has progressed further in expertise, strength and flexibility than ever before in history.
At the same, mass culture experienced expansion of street dance. In 1974, famous group Jackson 5 performed on television a dance called Robot (choreographed by postmodern artist Michael Jackson). This event, and later Soul Train performances by black dancers ignited street culture revolution, which later formed break dancing rocks dance. For the emergence of 20th century modern dance see also: Mary Wigman, Gret Palucca, Harald Kreutzberg, Yvonne Georgi, and Isadora Duncan.
[edit] References
- ^ Nathalie Comte. "Europe, 1450 to 1789: Encyclopedia of the Early Modern World". Ed. Jonathan Dewald. Vol. 2. New York: Charles Scribner's Sons, 2004. p94-108.
- ^ Guenther, Mathias Georg. 'The San Trance Dance: Ritual and Revitalization Among the Farm Bushmen of the Ghanzi District, Republic of Botswana.' Journal, South West Africa Scientific Society, v30, 1975-76.
