The most important words of advice my incisive editor at Knopf, Victoria Wilson, gave me while I was laboring upon my biography of Martha Graham – coming out in October, you can pre-order it now – was to say that “she was not a goddess, and you don’t want to worship her.” Yes, I had the nerve to take on this formidable and forbidding figure as a result of bearing witness to her anti-War masterwork, Chronicle, on a winter evening fourteen years ago. Yes, I believed that modern dance was the missing link in my long exploration of American modernism. And yes, I believe that I have proven my point, painting Martha Graham’s portrait as a person – rather than an icon.
After a lifetime of writing about primal forces of American modernism in culture and industry I had an epiphany ten years ago to seize upon this legendary dancer and choreographer who propelled the art form into the modern age. Time magazine called Martha Graham “the Dancer of the Century.” Her technique became the first alternative to the idiom of classical ballet. Her pioneering movements—powerful, dynamic, jagged, edgy, forthright—combined with her distinctive system of training, were the epitome of American modernism, performance as art.
At the heart of Graham’s work: movement that could express inner feelings. And at the heart of my long obsession with her – seeing through the looking glass into the fiery orbit of an irrepressible, indefatigable meteor whose imagery still lights up the stage three decades after her death.
When I began researching Martha Graham’s multifaceted life, I was intrigued to learn that she spent several summers in the 1930s at the Pueblo communities in New Mexico, where she was fascinated by the ceremonial and ritualistic dance elements of their lives. Entire villages of all generations would gather together on feast days at the center of the pueblo to watch the feather - and shell - and evergreen-costumed pageantry unfold, pounding steps on packed earth, cries to the heavens for rain and good harvests, and prayers for a harmonious year ahead. Graham insisted that she would never “copy” these dances – rather, she took the inspiration gathered in her imagination and mindfully infused it into her own pieces. Thus did Jacqueline Shea Murphy become my very first teacher in the roots and ways of indigenous American dance practices.
During the past thirty years, Native American dance has emerged as a visible force on concert stages throughout North America. In this first major study of contemporary Native American dance, Jacqueline Shea Murphy shows how these performances are at once diverse and connected by common influences.
Demonstrating the complex relationship between Native and modern dance choreography, Shea Murphy delves first into U.S. and Canadian federal policies toward Native performance from the late nineteenth through the early twentieth centuries, revealing the ways in which government sought to curtail authentic ceremonial dancing while actually encouraging staged spectacles, such as those in Buffalo…
In 1946, Sir RobertPaul Cohan CBE (26 March 1925 – 13 January 2021) became one of the first male dancers to join Martha Graham’s company – and stayed for twenty-three years. He went on to become the first Artistic Director of the Contemporary Dance Trust in London and Artistic Advisor to the Batsheva Dance Company in Israel. I had the greatly entertaining privilege of interviewing Sir Robert in the Graham studio at their Westbeth home in NYC, where he regaled me with warm and acerbic vignette memories of “Martha,” her rigorous demeanor, her abrupt critiques, her searching analyses of his movement, her extreme demands as a partner – and her dire yet lyrical sensuality. The book is built around interviews skillfully and subtly conducted by Paul Jackson, principal lecturer in Choreography and Dance at the University of Winchester, UK.
Robert Cohan is part of the pantheon of American contemporary choreographers which includes Alvin Ailey and Paul Taylor. Like them he follows in the tradition of their teacher Martha Graham whose works were grounded in finding through dance a way to express the human condition, in all its forms. This he has done in over fifty works, from early solos and duets to large group works which have been performed by contemporary and ballet companies around the world. A distinguished teacher, choreographer and advocate for dance, he has shaped the lives of generations of dance artists. Robert Cohan joined the…
In the fall of 2016, Deborah Hay came to the Montclair State University campus, where I was professor of theatre & dance, to stage her new work, "Figure a Sea," performed by the Cullberg Ballet of Sweden and featuring the music composition of Laurie Anderson. During her time in residence at the university, I talked with Deborah at the Kasser Theatre about her life and work. Hay was one of the founders of the postmodern Judson Dance Theatre in NYC in the early 1960s and she has pursued an iconoclastic, independent, headstrong, and mystical path ever since, which is why I loved chatting with her so much. Her appeal as a teacher in the studio with our students was equally shape-shifting and mind-bending. And this book creates the same ambiance in the reader’s head – it is a synthesis of memoir and physicalized ‘auto-body-ography,’ to subvert the term! Dancers speak of “embodiment” as the vehicle through which they express their whole selves, and Deborah Hay explains it all in her inimitable fashion.
Through a series of imaginative approaches to movement and performance, choreographer Deborah Hay presents a profound reflection on the ephemeral nature of the self and the body as the locus of artistic consciousness. Using the same uniquely playful poetics of her revolutionary choreography, she delivers one of the most revealing accounts of what art creation entails and the ways in which the body, the center of our aesthetic knowledge of the world, can be regarded as our most informed teacher.
My Body, The Buddhist becomes a way into Hay's choreographic techniques, a gloss on her philosophy of the body (which…
The life and career of Lincoln Kirstein (1907-1996) fits – sometimes ideally, at others idiosyncratically – into so many appealing categories that I don’t know when to stop: “Our Crowd” Jewish preppie; poetry lover; art connoisseur while still a teenager (favorite: William Blake); hiker; denizen of Harvard Yard and inveterate dormitory “bull session” instigator; literary magazine editor (Hound & Horn) and art gallery proprietor while still an undergrad; cosmopolite and boulevardier of Manhattan; party-giver and goer; sexual experimenter…and, most pertinent to my journey with Martha Graham, he was the discoverer and “importer” to these shores of the genius George Balanchine, and inventor of the American Ballet Caravan, Ballet Society, and the New York City Ballet. A skeptical critic, Kirstein’s first encounter with Graham was somewhat grouchy – however, he came around to accept her new technique, and his seal of approval gave a timely boost to her reputation. Kirstein’s provocative and opinionated writing always manages to ignite ideas in receptive “culture-vultures” like me (and, hopefully, you too).
I am sure many of you already know this visionary philosopher from his ground-breaking The Hero With a Thousand Faces. You may not be aware that Campbell was married to Jean Erdman, one of Martha Graham’s principal dancers in the ‘30s and ‘40s. Campbell’s initiations to modern dance came at Sarah Lawrence College when witnessing Erdman as Graham’s student; and then at Bennington, where Erdman performed with Graham’s company. His own learned background in the archetypal ethos of C.G. Jung made Campbell a prime candidate for Graham’s deeply-digging, Nietzschean/ecstatic archaic/abstract movement vocabulary. The choreographer and the professor spoke the same kinaesthetic language, Erdman remembered. There were many late nights when “Martha would call Joe on the phone” with some arcane question about her mythographic pieces in progress – Night Journey and Errand into the Maze. Many of Campbell’s essays in this book were first published in Dance Observer, the journal founded by Graham’s music director and accompanist, Louis Horst.
Joseph Campbell’s collected writings on dance and art, edited and introduced by Nancy Allison, CMA, the founder of Jean Erdman Dance, and including Campbell’s unpublished manuscript “Mythology and Form in the Performing and Visual Arts,” the book he was working on when he died.
Dance was one of mythologist Joseph Campbell’s wide-ranging passions. His wife, Jean Erdman, was a leading figure in modern dance who worked with Martha Graham and had Merce Cunningham in her first company. When Campbell retired from teaching in 1972, he and Erdman formed the Theater of the Open Eye, where for nearly fifteen years they…
I am adopted. For most of my life, I didn’t identify as adopted. I shoved that away because of the shame I felt about being adopted and not truly fitting into my family. But then two things happened: I had my own biological children, the only two people I know to date to whom I am biologically related, and then shortly after my second daughter was born, my older sister, also an adoptee, died of a drug overdose. These sequential births and death put my life on a new trajectory, and I started writing, out of grief, the history of adoption and motherhood in America.
I grew up thinking that being adopted didn’t matter. I was wrong. This book is my journey uncovering the significance and true history of adoption practices in America. Now, in the wake of the U.S. Supreme Court’s overturning of Roe v. Wade, the renewed debate over women’s reproductive rights places an even greater emphasis on adoption. As a mother, historian, and adoptee, I am uniquely qualified to uncover the policies and practices of adoption.
The history of adoption, reframed through the voices of adoptees like me, and mothers who have been forced to relinquish their babies, blows apart old narratives about adoption, exposing the fallacy that adoption is always good.
In this story, I reckon with the pain and unanswered questions of my own experience and explore broader issues surrounding adoption in the United States, including changing legal policies, sterilization, and compulsory relinquishment programs, forced assimilation of babies of color and Indigenous babies adopted into white families, and other liabilities affecting women, mothers, and children. Now is the moment we must all hear these stories.
Who Is a Worthy Mother?: An Intimate History of Adoption
Nearly every person in the United States is affected by adoption. Adoption practices are woven into the fabric of American society and reflect how our nation values human beings, particularly mothers. In the wake of the U.S. Supreme Court's overturning of Roe v. Wade, the renewed debate over women's reproductive rights places an even greater emphasis on adoption. As a mother, historian, and adoptee, Rebecca C. Wellington is uniquely qualified to uncover the policies and practices of adoption. Wellington's timely-and deeply researched-account amplifies previously marginalized voices and exposes the social and racial biases embedded in the United States' adoption industry.…
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