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Deportations and the threat of removal are choreographic strategies of the nation-state's ever-growing monopoly of movement through border securitization and immigration enforcement, which persists into the twenty-first century. While literature and the visual arts have received critical and popular attention by considering forced family separations, dance remains overlooked. Analyzing dance performances that relate directly to deportation teaches us not only about the painful impact of forced removal: it instructs us to decode, move and maintain relationships as aliens and citizens amid the increasing control of motion in the United States and the cruel joke offered by a nation of immigrants.
This article is an anthropological exploration of the role of dance in tourism-led entrepreneurship and tourism-led mobilities in Cuba. Based on ethnographic research and employing an autoethnographic lens, the article examines the imaginaries and gendered performances of Cubanness that play out in touristic settings as part of dance trips organized on the island for international tourists. Women are the main target audience for these dance programs, which oftentimes reveal the reproduction of racial stereotypes that contributed to the growing popularity of Cuba as a tourist destination. Dance teachers come to establish a broad spectrum of relations that are influenced by inequalities of resources and unequal access to mobility, since it is the (usually) white European and North American dancing tourists who take up space as central dancing figures, co-creating the cultural script that fetishizes Cuban Black bodies, especially in settings such as salsa schools or popular dance venues.
Ananya Dance Theatre generates a framework for “contemporary dance” as choreography which enacts its solidarity with the land of Native peoples. Artistic director Ananya Chatterjea mobilizes her contemporary aesthetic, “Yorchhā,” through the company's alliance with Indigenous peoples’ worldviews on land and water protection, especially through their relations with Dakota and Anishinaabe persons. Dance analysis of the pieces “Moreechika: Season of Mirage” (2012), “Shaatranga: Women Weaving Worlds” (2018), and “Shyamali: Sprouting Words” (2017) shapes contemporary dance through its engagement with Native persons’ caretaking labor for the environment and the position of these relations in the choreography. A practice of humility emerges as the cornerstone of solidarity in contemporary dance due to the necessity for longstanding Native invitation and engagement, Indigenous narratives and embodiment in the dance pieces, and lessons learned from the pitfalls in intersecting techniques such as Ananya Dance Theatre's with Native people's lifeways and knowledges.
Sociologist and dance practitioner Christophe Apprill provides a solid historical overview of tango dance. He then explores gender relations and roles in tango by examining tango stereotypes in relation to tango dance, while opening new perspectives on contemporary dimensions of globalized tango scenes.
Link and Wendland introduce the Cambridge Companion to Music by describing the art form’s multicultural orgins and its stereotypical associations; summarize the state of tango research to date; and provide brief overviews of the twenty book chapters.
Wendland and Link discuss post–Golden Age tango by comparing the life and works of its two great pillars: Horacio Salgán (1916–2016) and Astor Piazzolla (1921–1992). They offer insight into how these tangueros traveled on two distinct paths both in the trajectory of their careers and the development of their styles, and how they shaped the next generation into the twenty-first century.
Scholar and guitarist Eric Johns traces the historical and stylistic lineage contemporary of tango guitar performance practice. He highlights two important schools of playing established by Aníbal Arias (1922–2010) and Roberto Grela (1913–1992).
Ignacio Varchausky examines tango music through its standard instrumental performance practices. He draws on the orchestral styles of two Golden Age orchestras, those of Juan D’Arienzo (1934–1975) and Aníbal Troilo (1937–1975), and illustrates with important archival recordings and scores from the tango repertory. He explains musical techniques and practices that may provide a listener with sounds of tango’s history, and how musically embodying the art form may advance one’s understanding of its culture.
Romina Dezillio considers female tango singers’ artistic and social contributions to the professionalization of women within the national and international tango scene. Her study of the consolidation process of the tango cancionista (female tango singer) during the 1930s in Argentina reveals gender-based relationships between the tango canción and Argentine society as she highlights the personal styles and careers of three star cancionistas: Rosita Quiroga (1896–1984), Azucena Maizani (1902–1970), and Libertad Lamarque (1908–2000).
Paulina L. Alberto uses original research about a multigeneration family of Black musicians to illustrate different stages of musical experimentation that fed into tango. In doing so, she sheds new light on the relationship between the Afro-Argentine musical and dance tradition of candombes and early tango, and she challenges the entrenched racial narrative of Afro-Argentine “disappearance” over the course of the nineteenth century.