"For the kind of thing that we were showing, the budget was sufficient. As we were speaking of in Haiti, we had not done that before in exactly this form and we had to have costumes for it"
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Budget talk sounds bloodless until you remember what Katherine Dunham was actually buying: permission to make a culture legible onstage without flattening it into exotica. When she says the money was "sufficient", it reads less like producer-speak and more like a quiet defense of craft. Dunham built choreography out of ethnographic immersion; she didn’t just borrow movement from Haiti, she studied ritual, social dance, and the conditions that give steps their meaning. "The kind of thing that we were showing" is doing heavy lifting here: it’s a modest phrase that shields something radical for its time - Black dance presented as research-backed art, not novelty.
The Haiti reference is the hinge. Dunham’s most famous innovations came from her fieldwork there in the 1930s, when the U.S. still treated Haiti as a site of occupation-era stereotypes and sensationalized Vodou myths. By noting they "had not done that before in exactly this form", she’s admitting a choreographer’s problem - translation. How do you move something from a lived, communal setting into a proscenium frame without turning it into museum glass? The answer, in her practical mind, includes costumes: not as decoration, but as structure, signal, and boundary. Costumes mark roles, ceremonies, and social codes; they can protect the choreography from being misread as generic "primitive" motion.
Under the logistical calm is a politics of representation. Dunham is insisting that authenticity costs money, and that the expense is part of the ethics.
The Haiti reference is the hinge. Dunham’s most famous innovations came from her fieldwork there in the 1930s, when the U.S. still treated Haiti as a site of occupation-era stereotypes and sensationalized Vodou myths. By noting they "had not done that before in exactly this form", she’s admitting a choreographer’s problem - translation. How do you move something from a lived, communal setting into a proscenium frame without turning it into museum glass? The answer, in her practical mind, includes costumes: not as decoration, but as structure, signal, and boundary. Costumes mark roles, ceremonies, and social codes; they can protect the choreography from being misread as generic "primitive" motion.
Under the logistical calm is a politics of representation. Dunham is insisting that authenticity costs money, and that the expense is part of the ethics.
Quote Details
| Topic | Art |
|---|---|
| Source | Help us find the source |
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