Showing posts with label drumming. Show all posts
Showing posts with label drumming. Show all posts

Friday, July 08, 2016

The Fundamental Characteristics of African Dance

Index of the fundamental characteristics of African dance and derivatives. Derived from Welsh-Asante's seven characteristics of African dance in "Commonalities in African Dance: An Aesthetic Foundation" (1985).

1. Low to the earth
African cosmology regards the Earth as a benevolent world which sustains them, as compared to the European's place of trial to ascend from. Hence the characteristic of African dance is one which works with gravity, not one which seeks to defy it.

The 'Earth-Centred' Posture
With the ankles just inside one hip-width apart, and the body in a seated posture but inclined forward with knees flexed, this is a root position of West African dance. The posture places the dancer in dynamic equilibrium with gravity: energy from the dancer radiating downwards to the earth is in balance with the energy radiated from the earth upwards.

2. Undulating from the centre outward
(remarks to follow)

3. Polyrhythmic
(remarks to follow)

4. Emphasis on the pelvic girdle
(remarks to follow)

5. Body part isolations
Each body part tells its own story.
"All the elements of the music are displayed clearly in the body and nothing is left out." - Emily Willette (2012)

6. Whole foot touching the ground
(remarks to follow)
"We are the men of dance, whose feet draw new strength pounding the hardened earth." - Léopold Sédar Senghor (1945).
"stamping feet on the ground is a show of extreme joy" - Alphonse Tiérou (2000) 

7. Bent knees
(remarks to follow)
"dancing in a bent-over position with arms folded over the chest is a symbol of initiation" - Alphonse Tiérou (2000)

8. Texture
describes how dance functions as bodily (performative) conversation.
"Tell me how you dance and I'll tell you who you are." - Alphonse Tiérou (2000)
"When a body moves, it's the most revealing thing. Dance for me a minute, and I'll tell you who you are." - Mikhail Baryshnikov

References

Senghor, Léopold Sédar (1945). Prayer to Masks. In 'Songs of Shadow'. Original text: "Nous sommes les hommes de la danse, dont les pieds reprennent vigueur en frappant le sol dur." See excerpt: http://www.drmalotaibi.com/courses/prayer-to-masks.pdf [Retrieved 08/07/16]

Tiérou, Alphonse (2000). Tell Me How You Dance and I'll Tell You Who You Are. The UNESCO Courier. October 2000, Page 45. See: http://unesdoc.unesco.org/images/0012/001207/120752e.pdf#120774 [Retrieved 08/07/16]

Welsh-Asante, Kariamu (1985). Commonalities in African Dance: An Aesthetic Foundation. In "African Culture: The Rhythms of Unity" edited by Molefi Kete Asante and Kariamu Welsh-Asante. Westport, CT: Greenwood Press.

Willette, Emily (2012). The Africanist Aesthetic in American Dance Forms. https://sophia.smith.edu/blog/danceglobalization/2012/04/13/the-africanist-aesthetic-in-american-dance-forms/ [Retrieved 18/06/2016]

Sunday, June 12, 2016

A Dancer's Approach To The Tumbadoras (Tumbadora Session One)

I learned to play the tumbadoras or congas descriptively. At that time, the resources available presented the information as: this is how you set up, these are the tones, these are the rhythms. By learning the rhythms as set patterns (they were, in fact, routines) it took a lot of effort to liberate myself from them afterwards. Experience told me that as a percussionist-dancer, I also needed to know what the tones meant in the various positions of the rhythm stream; and what where the precursor proto-rhythms which combined to give rise to the tumbao moderno.

Why? So that I could understand it as a flexible, living, breathing, thing that could be played and played with.

Principles
To learn musical expressions interpretable on the tumbadoras, as a plastic aesthetic driven by a cognitive-emotional approach

Objectives
To develop an appreciation of the history of rhythmic expression, as a context for understanding where the important tones are, why they're important, and subsequently the points of flexibility in rhythm timelines.

Learning Outcomes
The participant would be able to derive the tumbao moderno from first principles.
He or she would be able to explain and demonstrate each step of the derivation.

Further Aims
The dancer would be able to sychronise his or her dance timeline to tumbadora rhythms musically.
The dancer would be polycentrically articulate.
The dancer would be capable of African and European phrasing simultaneously.

So that's how we started this afternoon's one-to-one tumbadora session.

Setup
Seated position. Two drums (requinto and conga). High-pitched drum between the legs controlled by thighs and ankles. Low-pitched drum on the dominant side. Both drums playable with the dominant arm by pivoting, without displacement, at the elbow. Minimising movement improves timing consistency.

Tones and Tone Practice
Open. Heel. Toe. Open slap. Closed slap. Bass.
Marcha: heel-toe alternating sequence played with hand resting on the skin (Cuban style, preferred) compared to hand pivoting above the skin (Colombian style).

All exercises were performed two-person as a dialogue of 'coro-pregón' ['call and response']. All exercises began at the start of the African rhythm cycle (European count of beat 4). One bar phrase. Numbers in curved brackets () correspond to the European beat count.

Exercise One (dialogue total: 1 inter-drummer; 0 intra-drummer)
Drummer A: open tones (4, 4+)
Drummer B: heel (1) toe (1+) [marcha]
Drummer A: open tones (2, 2+)
Drummer B: heel (3) toe (3+) [marcha]
This creates the first 'call and response' dialogue between drummers. Inter-drummer dialogue.

Exercise Two (dialogue total: 1 inter-drummer; 1 intra-drummer)
Drummer A: open tones (4, 4+)
Drummer B: heel (1) toe (1+) [marcha]
Drummer A: open tones (2, 2+)
Drummer B: heel (3) toe (3+) [marcha]
Drummers A&B: foot pulse i.e. tap ball of foot, non-dominant side (1, 3)
Adding the foot pulse synchronises percussionists (drummers and dancers) to the master pulse, and develops bicentricity.
An additional, intra-drummer, dialogue is created in Drummer A between the foot pulse and the open tones.

Exercise Three (dialogue total: 1 inter-drummer; 2 intra-drummer)
Drummer A: open tones (4, 4+)
Drummer B: heel (1) toe (1+) [marcha]
Drummer A: open tone (2)
Drummer B: heel (3) toe (3+) [marcha]
Drummers A&B: foot pulse
Alternation of double open tones with single opens creates another intra-drummer dialogue, again in Drummer A. This adds an audible internal dynamic to the two-player rhythm.

Exercise Four (dialogue total: 1 inter-drummer; 3 intra-drummer)
Drummer A: open tones (4, 4+)
Drummer B: heel (1) toe (1+) [marcha]
Drummer A: open tone (2)
Drummer B: toe (2+) heel (3) toe (3+) [marcha]
Alternation of a two-stroke marcha with a three-stroke marcha creates an intra-drummer dialogue in Drummer B. This adds an (in)audible internal dynamic to the two-player rhythm.

Exercise Five (dialogue total: 1 inter-drummer; 3 intra-drummer)
Drummer A: open tones (4, 4+)
Drummer B: heel (1) toe (1+) [marcha]
Drummer A: slap tones (2)
Drummer B: heel (3) toe (3+) [marcha]
Although there is no increase in dialogue dynamism, the substitution of a slap stoke for the open tone (beat 2) - short impulse instead of long impulse - changes the nature of the dialogues qualitatively.

Exercise Six
Drummer A: open tones (4, 4+)
Drummer A: heel (1) toe (1+) [marcha]
Drummer A: slap tones (2)
Drummer A: heel (3) toe (3+) [marcha]
This is the state of independence. One drummer plays both roles: the reason why the tumbao moderno is 'modern' i.e. the number of drummers have been reduced in response to commercial pressure. To be true to the rhythm's feel, the single drummer must phrase and dialogue as if (s)he were two separate players.

Contrasting Activity
The stability and groove of any tumbao rests on the ability of the inaudible (in full ensemble) marcha of the non-dominant hand. Traditionally, the heel stroke would fall on the whole notes (4,1,2,3) and the toe stroke on the 'and' counts (4+,1+,2+,3+). An exercise for developing a feel for African phrasing involves (to music):
  • beginning marcha with toe stroke on count 4+
  • ending marcha, after one bar or more, with heel stroke on count 1
  • maintaining foot pulse as a constant timeline, even during cessation of the marcha
Total duration of session: two hours.

Loo Yeo

Thursday, June 09, 2016

What Does A Dancer Need To Know About Percussion?

That's the question that's been burning since a specific Solares participant enthusiastically indicated that he wanted to know more about Afro-Cuban and African phrasing via percussion. But it's a 'what' question, not a 'why' question, which in the grand scheme of question hierarchy: Why > What > How, tells me I need to be thinking bigger picture.

So instead of asking "what does a dancer need to know about percussion?" I should be asking questions in that order, beginning with...

Why does a dancer need to know about percussion?
The writer Juan Luis Borges said, “art is fire plus algebra”. Passion plus skill. Dancers are already percussionists, it's just that most of them don't know it. Learning about percussion is an additional route to connecting a person's creative side with his or her physical manipulation side. It creates a more profound melding of the embodiment activity (dance) with music, building a complete synchronous sensory experience - tactile, aural and visual.

What does a dancer need to know about percussion?
I've been to a number of percussion workshops (usually part of congresses) where the deliverers described the rhythms and got the attendees to dance to them, But all of these were presented from the drummers perspective: there was no "this is what's important to you as a dancer, and this is how you use it". Hell, I've been guilty of doing the same before!

"What are the sounds?" and most crucially, "what to do they mean to a dancer?" must be the questions at the heart of adventure.

How does a dancer need to know about percussion?
Okay, the structure of the question makes it sound contrived, for good reason so as to simulate closer examination. The 'how' determines the realisation of the why and the what. How the learning experience is shaped affects the likelihood of the adventurer's realisation of meaning, and how much that meaning is valued.

On the basis of this, I have now to design a conga adventure programme for the hands of a dancer, that he or she may be enriched, and knowing so, through Afro-Cubanisation.

Yeo Loo Yen