Creolizing Contradance in the Caribbean - Temple University
Creolizing Contradance in the Caribbean - Temple University
Creolizing Contradance in the Caribbean - Temple University
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10 Peter Manuel<br />
genres and marg<strong>in</strong>alized <strong>the</strong> rest. Ra<strong>the</strong>r, it was <strong>the</strong> rhythmically more varied<br />
and flexible contradance itself whose choreography changed dramatically <strong>in</strong><br />
<strong>the</strong> course of <strong>the</strong> century and whose role <strong>in</strong> <strong>the</strong> transformation to couple danc<strong>in</strong>g<br />
was fundamental ra<strong>the</strong>r than <strong>in</strong>cidental. Fur<strong>the</strong>r, as a musical idiom, <strong>in</strong> <strong>the</strong><br />
Spanish and French <strong>Caribbean</strong> <strong>the</strong> contradance played a sem<strong>in</strong>al role <strong>in</strong> <strong>the</strong><br />
development of <strong>the</strong> commercial popular dance styles, from that of <strong>the</strong> Cuban<br />
danzón to <strong>the</strong> Haitian mér<strong>in</strong>gue (mereng), that would flower <strong>in</strong> <strong>the</strong> early twentieth<br />
century. Meanwhile, <strong>in</strong> <strong>the</strong> French and English <strong>Caribbean</strong>, <strong>the</strong> quadrille<br />
variants rema<strong>in</strong>ed group dances but tended to acquire a neo traditional, even<br />
folkloric status; hence <strong>the</strong> transition to couple danc<strong>in</strong>g <strong>in</strong>volved not <strong>the</strong>ir transformation<br />
but ra<strong>the</strong>r <strong>the</strong>ir gradual marg<strong>in</strong>alization, with popular, predom<strong>in</strong>antly<br />
couple-style dances, such as konpa, reggae, soca, and zouk, replac<strong>in</strong>g<br />
<strong>the</strong>m as ma<strong>in</strong>stream dance formats.<br />
<strong>Caribbean</strong> Dance Forms<br />
The colonial-era <strong>Caribbean</strong> to which <strong>the</strong> contradance and quadrille were imported<br />
was not a choreographic and musical wasteland. Ra<strong>the</strong>r, by <strong>the</strong> late<br />
1700s a number of European and African dance and music genres had taken<br />
root <strong>in</strong> <strong>the</strong> region, with vary<strong>in</strong>g degrees and sorts of modifications, and creolized<br />
new ones had been emerg<strong>in</strong>g s<strong>in</strong>ce <strong>the</strong> late 1500s, when <strong>the</strong> Afro-Mexican<br />
zarabanda (sarabande) was exported to Spa<strong>in</strong>. Thus <strong>the</strong> trajectories of <strong>the</strong><br />
contradance and quadrille were conditioned from <strong>the</strong> start by <strong>the</strong>ir <strong>in</strong>teraction<br />
with o<strong>the</strong>r genres, <strong>in</strong>clud<strong>in</strong>g neo-African ones that had no counterparts<br />
<strong>in</strong> Europe.<br />
The contradance and quadrille must fur<strong>the</strong>r be appreciated <strong>in</strong> both <strong>the</strong>ir<br />
choreographic and musical dimensions, which did not always exhibit identically<br />
parallel sorts of creolizations and modifications. In many ways <strong>the</strong> more<br />
dramatic changes <strong>in</strong>volved dance ra<strong>the</strong>r than music per se, <strong>in</strong> <strong>in</strong>teraction with<br />
o<strong>the</strong>r forms of <strong>Caribbean</strong> danc<strong>in</strong>g. In general, <strong>the</strong> gamut of colonial-era <strong>Caribbean</strong><br />
dances (like that of dances elsewhere) can be seen as correspond<strong>in</strong>g to a<br />
set of contrast<strong>in</strong>g categories.<br />
One group of dist<strong>in</strong>ctions <strong>in</strong>volves <strong>the</strong> contrasts between collective group<br />
(“choral”) dances, couple dances, and solo dances. The category of collective<br />
dances would <strong>in</strong>clude neo-African religious dances, such as those still performed<br />
<strong>in</strong> Cuban Santería and Haitian Vodou ceremonies, <strong>in</strong> which all dancers<br />
perform more or less synchronized movements <strong>in</strong> accordance with <strong>the</strong> spirit<br />
be<strong>in</strong>g praised and, <strong>in</strong> some cases, <strong>the</strong> section of <strong>the</strong> song. It would also comprise<br />
various traditional r<strong>in</strong>g dances described <strong>in</strong> colonial-era accounts, such as<br />
<strong>the</strong> calenda (cal<strong>in</strong>da, kalenda), which I discuss below.<br />
Solo dances <strong>the</strong>mselves, as well as many forms of couple danc<strong>in</strong>g, may also<br />
fall <strong>in</strong>to <strong>the</strong> category of “spectacle” genres (to use Sachs’s term) performed to<br />
an audience of sorts. Aside from various dances described <strong>in</strong> eighteenth-century<br />
chronicles, 7 qu<strong>in</strong>tessential examples of such formats would be traditional