Through a deep analysis and application of Sonya Renee Taylor’s book The Body Is Not An Apology, I discovered that apology is learned. We learn how to apologize through body shame, the media, family/generational trauma, and government/law/policy. This apology is embodied through gestures, movement patterns, and postures, such as bowing the head, hunching the shoulders, and walking around others. Apology causes us to view our bodies as things to be manipulated, discarded, and embarrassed by. After recognizing why we apologize and how it affects our bodies, we can then begin to think of how to remove it. Because the body the site of the problem, it is also the site of the solution. Dance gives us an opportunity to deeply learn our bodies, to cultivate their power, and to heal from their traumas. By being together in community as women, we are able to feel seen and supported as we work through uncharted territory of being free from apology in these bodies. By dancing in ways that allow us to take up space, to be free, to be unapologetic, we use dance as a practice for life. Through transforming ourselves, we begin to transform the world and rewrite the narrative of how we exist in and move through our bodies as women.
Aging is a universal process that every being encounters on their journey of life. The effect of dance as a form of improvement of physical and well-being on the aging body brings upon the question of the impact of somatic-based movement, specifically gestural movement on the perceptions of aging within older and younger adults through a bi-cultural lens of the United States and India. This was investigated using a series of creative partnership workshops that included listening, drawing, and culminating movement activities, followed by a group discussion about the creative process. There were four different participant groups: a group of college students taking an Aging in American Culture collegiate class, a Somatic Practices collegiate dance class, a group of older adults at the Tempe Multigenerational Center, and a group of older adults in Bangalore, India. Inter-generational and cross-cultural observations were discussed, and it was seen that the workshops were able to foster feelings of community and camaraderie among participants depending on the group’s relationship to dance-making. From the research, a dance performance was developed and performed specifically with women of color in ASU’s Dance program with the choreographic process discussed in detail, along with key takeaways about facilitating a multi-dimensional experience for the dancers and choreographer. Future directions for the work include working with intergenerational populations and researching community effects on gendered aging experiences across cultures in the dance world.
Being both Black and woman, I decided to embark upon a quest of self-actualization in this document. “Ain’t She Sweet: A Critical Choreographic Study of Identity & Intersectionality,” tracks the creative process and concept design behind my applied project for the Master of Fine Arts in Dance. Developed in extensive rehearsals, community engagement, journaling processes, and lived experiences, the physical product, “Ain’t She Sweet,” explored concepts such as identity, socialization, oppression, decolonization, sexuality, and civil rights. The chapters within this document illustrate the depth of the research conducted to form the evening-length production and an analysis of the completed work.