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Katherine Dunham's Engagement In Dance

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Dunham’s engagement in dance began in high school, when she was excelling in athletics and joined a dance club. As she entered college, she was able to support herself by giving dance lessons, and she began studying both Modern and Ballet with Ludmilla Speranzeva at University of Chicago (Gacs). It was in Chicago that she formed the all-black dance group known as the Chicago Negro School of Ballet, offering opportunities to talented black dancers that likely would have been overlooked due to their skin color. At this time, it was common for African-Americans to appear in entertainment shows, but they were never held as esteemed artists. Dunham changed this perspective through years of accomplishments and productions, demonstrating the power …show more content…

In the years following her research journey throughout the Caribbean, Dunham would teach children and she aimed to empower them through movement. She taught that pelvic movements would enable girls to explore their bodies as they emerged sexually, and that anger could be released through movement (Dunham). This ideology allows for the unashamed use of one’s own body. It teaches children to embrace themselves and their abilities. That is what Dunham’s actions did. Katherine Dunham took the role of black individuals in entertainment, exceeded it, and made room for Black artists to put forth serious works.
In contrast to Dunham’s legacy, Josephine Baker is known for living a more lavish career, but that is not to say she was immune from the devastating oppressions of her time. Josephine Baker was born in 1906 in Missouri, into a period of severe racial oppression and fights for civil rights. Her father was absent from an early age, and her step-father …show more content…

The two worked alongside each other creating an all-black show, Guy still embodying works of Ruth St. Denis, as they were all she had ever known. She choreographed the “Madrassi Nautch,” which is characterized by “fluidly rippling arms, coquettish little runs, [and] spiraling turns” (Perpener). She later established a style of her own, one that was religious and spiritual in nature, and around this time she and St. Denis reconciled; however, it should not go unnoticed that even then, Ruth St. Denis describes her in distancing language, carefully referring to her as a “black” friend or “black” prophet (St.

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