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African dance 1

African dance
African dance refers mainly to the dance of Sub-Saharan Africa, and
more appropriately African dances because of the many cultural
differences in musical and movement styles. These dances must be
viewed in close connection with African music, as many African
languages have no word to define music.[1]
These dances teach social patterns and values and helps people work,
mature, praise or criticize members of the community while
celebrating festivals and funerals, competing, reciting history, proverbs
and poetry; and to encounter gods.[2]
The most widely used musical instrument in Africa is the human
voice.[3]
Although nomadic groups such as the Maasai do not traditionally use
drums; in villages throughout the continent, the sound and the rhythm
of the drum express the mood of the people. The drum is the sign of
life; its beat is the heartbeat of the community. Such is the power of the
drum to evoke emotions, to touch the souls of those who hear its
rhythms. In an African community, coming together in response to the
beating of the drum is an opportunity to give one another a sense of Members from the Kankouran West African
belonging and of solidarity. It is a time to connect with each other, to Dance Company perform during a ceremony in
the Rose Garden, White House in 2007
be part of that collective rhythm of the life in which young and old,
rich and poor, men and women are all invited to contribute to the
society.[4]

Characteristics
Traditional dance in Africa occurs collectively, expressing the life of
the community more than that of individuals or couples. Dances are
often segregated by gender, reinforcing gender roles in children.
Community structures such as kinship, age, and status are also often
reinforced.[5]
The character of dancing observed by travelers to West Africa in the
19th century depended on context, the people, and the gender of the
dancers. In general men used large body movements, including
jumping and leaping. Women danced smaller movements with much The native African dance at Dakawa, Morogoro,
use of "shuffle steps", the body in a bent position with "crooked Tanzania.
knees". The circle dance predominated everywhere, sometimes solo
dancers or musicians in the middle, sometimes couples. The ecstatic seizure was an essential element of ceremonial
dancing, both religious and secular.[6]

"Musical training" in African societies begins at birth with cradle songs, and continues on the backs of relatives both
at work and at festivals and other social events. The sounding of three beats against two is experienced in everyday
life and helps develop "a two-dimensional attitude to rhythm". Throughout western and central Africa child's play
includes games that develop a feeling for multiple rhythms.[7] Bodwich, an early (circa 1800) European observer,
noted that the musicians maintained strict time (i.e. concern for the basic pulse or beat), "and the children will move
African dance 2

their heads and limbs, whilst on their mother's backs, in exact unison with the tune which is playing."[8]
African dance utilizes the concepts of polyrhythm and total body articulation.[9]
Shoulders, chest, pelvis, arms, legs etc., may move with different rhythms in the music. They may also add rhythmic
components independent of those in the music. Very complex movements are then possible even though the body
does not move through space.[10]
Different parts of the body are emphasized by different groups. The upper body is emphasized by the Anto-Ewe and
Lobi of Ghana. Subtle accent of the hips is characteristic of the Kalabari of Nigeria. In Agbor strong
contraction-release movements of the pelvis and upper torso characterize both male and female dancing. The Akan
of Ghana use the feet and hands in specific ways.[11]
Dancers are able to switch back and forth between rhythms without missing movements.[12] It is extremely important
that the dancers maintain clarity.[13]
Dancers in Nigeria commonly combine at least two rhythms in their movement, and the blending of three rhythms
can be seen among highly skilled dancers. Articulation of as many as four distinct rhythms is rare.[13]
African dances are largely participatory, with spectators being part of the performance. With the exceptions of
spiritual, religious, or initiation dances, there are traditionally no barriers between dancers and onlookers. Even ritual
dances often have a time when spectators participate.[14]
Many dances are performed by only males or females, indicating strong beliefs about what being male or female
means, and some strict taboos about interaction. Examples would be dances that celebrate the passage from
childhood to adulthood or for spiritual worship.[15] In the Jerusamera of Zimbabwe the major movement for men is
the mbende step, a quick darting movement from a crouched position. Twisting of the waist and hips is the main
movement of the women.[16] The only partner dance associated with African dances would be the Bottle Dance of
the Mankon People in the Northwest Region of Cameroon or the Assiko from the Douala people that involves
interaction of Man and Woman and the way that they charm each other.
Early commentors on dance from sub-Saharan Africa consistently commented on the absence of close couple
dancing, and such dancing was thought to be immoral in many traditional African societies.[13] In all the vast riches
of sub Saharan African dance heritage there seems to be no evidence for sustained one on one male female
partnering anywhere before the late colonial era, when it was apparently considered in distinctly poor taste.[17] For
the Yoruba, to give a specific example, touching while dancing is not common except in special circumstances.[18]
Master dancers and drummers are particular about the learning of the dance exactly as taught. Children must learn
the dance exactly as taught without variation. Improvisation or a new variation comes only after mastering the dance,
performing, and receiving the appreciation of spectators and the sanction of village elders.[19]
Rather than emphasizing individual talent, Yoruba dancers and drummers express communal desires, values, and
collective creativity. The drumming represents an underlying linguistic text that guides the dancing performance.
However, the majority of meaning comes from the nonverbal cues and metalanguage of the performers. The
spontaneity of these performances creates the impression of an extemporaneous speech. This characteristic should
not, however, be confused with improvisation, which emphasizes the individual and bolsters her or his ego. The
drummer's primary duty is to preserve the community. S/he mediates the audience and the performer interaction.[20]
Young girls of the Lunda of Zambia spend months practicing in seclusion for their coming of age ritual. Boys show
off their stamina in highly energetic dances, providing a means of judging physical health.[21]
Townships created during the colonial period removed people, and their dance, from the traditional environment.
Beer halls became community centers of sorts with drinking socializing, and dancing. Men still played the ngomas
and the mukwas, but the dance took on sexual emphasis becoming something akin to bumping and grinding, almost
violent in its urgency. Traditional dance clubs were created to protect the "purity" of the traditional dance and to
regulate the dancers and musicians who performed on special occasions.[22]
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Another dance found in Zimbabwe, the Muchongoyo, historically is performed by males with female participation.
Women are primarily musicians playing the hoshas (essentially a gourd with seeds inside it, used as a shaker [23])
and singing alongside the men. They improvise or use the standard side to side shuffling movement without lifting
their feet from the ground. In contrast the men perform high knee lifts, returning their feet quickly to the ground. The
women will sometimes move out of the choir line in a single file and dance around the drummer and male dancers
until they return to their original positions.[16] The Muchongoyo commemorates, celebrates, witnesses and highlights
events. Although not specifically a religious dance, it is spiritual, and the repetitious nature takes participants closer
to the divine.[24]
Many and most African dances (like the Zimbabwe dance) include drums, vocals and feet stamping. Most of the
previous actions are to represent something like the drum, heartbeat of the tribe, vocals, the tribe itself and the
stamping feat shows emotion and sometimes anger. Most African dances are special 'givings' and 'rituals' to the Gods
to make sure that the tribe's crops will soon grow tall and that they will have good water supplies throughout the next
year.

Cultural functions
One does not dance to go into a trance but to come out of a trance, to join a diversified assembly with a separate
contribution, for dancing is a reminder that one is only part of the whole. [25]
Traditional dances often do not appear in isolation but are parts of broader cultural activities:
There are many forms of African dances, some of which are detailed below:
• Warrior Dances. One example of a warrior dance is Agbekor. Franci Elkins, a world renowned African dancer,
has been quoted as saying that this is her favorite dance. Agbekor comes from the Foh and Ewe people. It is an
ancient dance once known as Atamga. Agbekor is often performed at cultural events and at funerals. Dance
movements mimic battlefield tactics such stabbing with the end of the horsetail. This dance consists of phrases of
movements. A phrase consists of a "turn" which occurs in every phrase and then a different ending movement.
These phrases are added back to back with slight variations within them, and make up the dance.
• Dances of Love are performed on special accessions, such as weddings and anniversaries. One example is the
Nmane dance performed in Ghana. It is done solely by women during weddings in honor of the bride.
• Rites of Passage and Coming of Age Dances are performed to mark the coming of age of young men and
women. They give confidence to the dancers who have to perform in front of everyone. It is then formally
acknowledged they are adults. This builds pride, as well as a stronger sense of community.
• Dances of Welcome are a show of respect and pleasure to visitors, as well as a show of how talented & attractive
the host villagers are. Yabara is a West African Dance of Welcome marked by ''The Beaded Net Covered Gourd
Rattle'' (sekere-pronounced Shake-er-ay). It is thrown into the air to different heights by the female dancers to
mark tempo and rhythm changes. This is an impressive spectacle, as all the dancers will throw & catch them at
the same time.
• Dances of Possession and Summoning These are common themes, and very important in many Traditional
African Religions. They all share one common link: a call to a Spirit. These spirits can be the spirits of Plants or
Forests, Ancestors, or Deities. The Orishas are the Deities found in many forms of African religion, such as
Candomble, Santería, Yoruba mythology, Voodoo, and others. Each orisha has their favourite colours, days,
times, foods, drinks, music, and dances. The dances will be used on special occasions to honor the orisha, or to
seek help and guidance. The orisha may be angry and need appeasing. Kakilambe is a great spirit of the forest
who is summoned using dance. He comes in the form of a giant statue carried from the forest out to the waiting
village. There is much dancing and singing. During this time the statue is raised up, growing to a height of around
15". Then the priest communes and asks Kakilambe if they will have good luck over the coming years, and if
there are any major events to be aware of, such as drought, war, or other things.
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Examples
The stamping dance known as Ndlamu, is done by the Nguni group of tribes, each in their own fashion. It is a
secular dance performed by young men in single or double line. Different tempos, manners of stamping the ground,
ending the dance, and ways of holding their dance sticks are used by each tribe: the Itlangwini from Southern Natal;
the Baca from the Eastern Cape Province; the Mpondo and Mpondomisi from further south; and perhaps best known,
the Zulu.[26]
Adumu is a Maasai dance which is performed during Eunoto, the coming
of age ceremony of warriors. This dance, also referred to as aigus, or “the
jumping dance” by non-Maasai. (both adumu and aigus are Maa verbs
meaning "to jump" with adumu meaning "To jump up and down in a
dance"[27]) has made Maasai warriors known for, and often photographed
during, this competitive jumping. A circle is formed by the warriors, and
one or two at a time will enter the center to begin jumping while
maintaining a narrow posture, never letting their heels touch the ground. Adumu, Maasai traditional dance.
Members of the group may raise the pitch of their voices based on the
height of the jump.[28]

• Kpanlogo comes from Ghana, more specifically the Ga ethnic group. This dance started in the capital city of
Accra, but now it is enjoyed throughout the country. Kpanlogo is known as a highlife dance form performed to
conga-like drums. The music of Kpanlogo is especially important. ET Mensah is considered the King of dance
band highlife, and played in many bands and locations. Kpanlogo is a fairly recent dance and started around 1940
after World War II, which is when the dance band highlife scene picked up recognition. Odette Blum talks about
the movements. There is a free-flowing motion to this dance, with arms swinging around. There is no stillness in
this dance, the free flowing motion, of a move either beginning or ending, fills pauses. The torso acts as the
stronghold base of this dance since the center of gravity shifts rapidly from one foot to the other.
Performed by Amakwenkwe (young men under the age of about 20 or 21)
of the Xhosa, the Umteyo (Shaking Dance) involves the rapid undulation or
shaking of the thorax so that the whole length of the spine appears to be
rippling. Older men, Amadoda, so a similar dance, Xhensa accompanied by
singing and clapping while dancers draw their breath in and out through a
relaxed larynx, producing a kind of guttural roar.[29]

Umteyo (Shaking Dance)

The Mohobelo "striding dance" of the Sotho features striding, leaping, and
in some cases, sliding, and almost slithering along the ground. Two and
sometimes three main movements occur: the slow Bahobela featuring high
kicks, the swifter Molapo with leaping and twisting in the air, and the often
left out Phethola letsoho which involves hand movements.[30]
• Yankadi and Macru are two common dances. They are from Guinea,
West Africa. Yankadi is slow and mellow, while Macru has a faster Mohobelo (Striding Dance)

tempo with lots of movement. The men and women who participate in
the dance face each other in rows; everyone has a scarf, and the dancers put their scarf on the one whom they
wish to dance with.
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• Moribayasa from the Malinke people in Guinea, is a dance for a woman who has overcome a great adversity.
The woman prepares by putting on old, ragged clothes. Accompanied by musicians, she circles the village several
times, singing and dancing. The women of the village follow her and sing too. Then the dancer changes her
clothes and buries her old ragged clothes in a special spot. This may be at a cross-roads or, as in the village of
master drummer Mamady Keïta, it is under a mango tree.[31]
• Agbekor comes from the Fon and Ewe people. It is an ancient dance once known as Atamga. Agbekor is often
performed at cultural events and at funerals. This dance is performed with horsetails, and the movements mimic
battlefield tactics such as stabbing with the end of the horsetail. This dance consists of phrases of movements. A
phrase consists of a "turn" which occurs in every phrase and then a different ending movement. These phrases are
added back to back with slight variations within them.
• Agahu dance was created by the Egun speaking people of Ketonu. Though this dance was believed to be based on
the Yoruba dance from Badagry because the Yoruba costume was used, some Yoruba words were used in Agahu
songs, and the dance is associated with the Nigerian town Badgry. Agahu is a popular social dance in West
Africa. Agahu's music is also very important to the dance. Dance movements are closely related to the percussive
rhythms and songs. The lead drum called an agboba, a large barrel-shaped drum, can distinguish Agahu from
other dances. In this dance there are two circles, one with men and the other with women.

Sampling list
(incomplete)

Dance Purpose Country / Tribe of Origin

Adowa Ghana / Ashanti

Agbaja Ghana / Ewe

Agwara Courtship Uganda / Alur

Akogo Courtship Uganda / Iteso

Amaggunju Uganda / Buganda

Ambas-i-bay Celebration Cameroon

Bakisiimba Celebration Uganda / Buganda

Bikutsi Celebration Cameroon

Bwola Celebration Uganda / Acholi

Coupé-Décalé Celebration Cote D'Ivoire

Ding Ding Uganda / Acholi

Ekitaguriro Uganda / Banyankole

Ekizino Courtship Uganda / Bakiga

Entogoro Courtship Uganda / Bunyoro

Gaze Uganda / Lugbara

Gombey Harvest Senegal

Kwassa kwassa Celebration Congo (DRC)

Lamban Celebration Guinea, Senegal, Mali

Larakaraka Courtship Uganda / Acholi

Makossa Celebration Cameroon

Mapouka Ceremonial Cote D'Ivoire

Mwaga Courtship Uganda / Bagisu


African dance 6

Ndombolo (Soukous) Courtship Congo (DRC)

Owaro Uganda / Samia-Bugwe

Sabar Celebration Senegal/ [Wolof people]

Sunu Wedding Guinea, Mali / Mandinka

Tamenaibuga Friendship Uganda / Basoga

Zouglou Celebration Cote D'Ivoire

Kete Ghana/ Ashanti


Zulu

Bibliography
• SEBASTIAN BAKARE, THE DRUMBEAT OF LIFE, WCC Publications, Geneva, Switzerland. 1997.
• Kubik, Gerhard Zum Verstehen afrikanischer Musik, Aufsätze, Reihe: Ethnologie: Forschung und Wissenschaft,
Bd. 7, 2., aktualisierte und ergänzte Auflage, 2004, 448 S., ISBN 3-8258-7800-7 [32]
• Online Reference on Agbekor and Kpanlogo [33]
• Online Reference on Agahu [34]

References
[1] Steppin' on the Blues by Jacqui Malone. University of Illinois Press. 1996. page 10,11. ISBN 0-252-022114
[2] Steppin' on the Blues by Jacqui Malone. University of Illinois Press. 1996. page 9. ISBN 0-252-022114
[3] Steppin' on the Blues by Jacqui Malone. University of Illinois Press. 1996. page 17. ISBN 0-252-022114
[4] SEBASTIAN BAKARE, THE DRUMBEAT OF LIFE, WCC Publications, Geneva, Switzerland. 1997.
[5] Africana: The Encyclopedia of the African and African American Experience by Henry Louis Gates, Anthony Appiah 1999 Basic Civics
Books page 556 ISBN 0465000711
[6] The Music of Black Americans: A History. By Eileen Southern. Edition: 1. W. W. Norton & Company. 1997. page 23. SBN 393 02156 4
[7] Steppin' on the Blues by Jacqui Malone. University of Illinois Press. 1996. page 21. ISBN 0-252-022114
[8] The Music of Black Americans: A History. By Eileen Southern. Edition: 1. W. W. Norton & Company. 1997. page 22. SBN 393 02156 4
[9] African Dance. Kariamu Welsh 2004 Chelsea House Publishers pages 28 ISBN 0-7910-764155
[10] http:/ / africa. si. edu/ exhibits/ kankouran. html
[11] Steppin' on the Blues by Jacqui Malone. University of Illinois Press. 1996. page 13. ISBN 0-252-022114
[12] African Dance. Kariamu Welsh 2004 Chelsea House Publishers pages 34 ISBN 0-7910-764155
[13] Steppin' on the Blues by Jacqui Malone. University of Illinois Press. 1996. page 16. ISBN 0-252-022114
[14] African Dance. Kariamu Welsh 2004 Chelsea House Publishers page 35 ISBN 0-7910-764155
[15] African Dance. Kariamu Welsh 2004 Chelsea House Publishers pages 19,21 ISBN 0-7910-764155
[16] Zimbabwe Dance. Kariamu Welsh Asante. African World Press, Inc. 2000. page 56 ISBN 0-86543-492-1
[17] Ballroom, Boogie, Shimmy Sham, Shake. A Social and Popular Dance Reader. Edited by Julie Malnig. page 132. ISBN 978-0-252-03363-6
978-0-252-07565-0
[18] Yoruba Dance - The Semiotics of Movement and Body Attitude in a Nigerian Culture. Omofolabo S. Ajayi. 1998. African World Press. page
34. ISBN 0-86542-562-6 ISBN 0-86543-563-4
[19] Zimbabwe Dance. Kariamu Welsh Asante. African World Press, Inc. 2000. page 60 ISBN 0-86543-492-1
[20] http:/ / www. comm. unt. edu/ histofperf/ nonwest/ downing/ topic_three. htm
[21] Africana: The Encyclopedia of the African and African American Experience bBy Henry Louis Gates, Anthony Appiah 1999 Basic Civitas
Books page 556 ISBN 0465000711
[22] Zimbabwe Dance. Kariamu Welsh Asante. African World Press, Inc. 2000. page 46 ISBN 0-86543-492-1
[23] http:/ / www. zimbamarimbaband. com/ instruments. php
[24] Zimbabwe Dance. Kariamu Welsh Asante. African World Press, Inc. 2000. page 74 ISBN 0-86543-492-1
[25] African Rhythm and African Sensibility.John Miller Chernoff. 1979. p 150. ISBN 0-226-10344-7
[26] African Dances of the Witwatersand Gold Mines. High Tracey. 1952. Cape Times Ltd. page 4
[27] http:/ / darkwing. uoregon. edu/ ~dlpayne/ Maa%20Lexicon/ categories/ main. htm
[28] http:/ / www. laleyio. com/ performance. html
[29] African Dances of the Witwatersand Gold Mines. High Tracey. 1952. Cape Times Ltd. pages 9, 10
[30] African Dances of the Witwatersand Gold Mines. High Tracey. 1952. Cape Times Ltd. page 11.
African dance 7

[31] A Life for the Djembe - Traditional Rhythms of the Malinke. Mamady Keïta. 1999. Arun-Verlag. page 50. ISBN 3-935581-52-1
[32] http:/ / www. lit-verlag. de/ isbn/ 3-8258-7800-7
[33] http:/ / www. alokli. com/ site/ dances/ dances. html
[34] http:/ / www. hoasogli. com/ african/ ewe. htm

External links
Listed in alphabetical order
• African Dance - the cultural background (http://djembefola.com/dance.php)
• African Soul International (http://www.africansoulinternational.org)
• Alvin Ailey Dance Theatre (http://www.alvinailey.org)
• The Association of Dance of the African Diaspora (http://www.adad.org.uk)
• "BLACK DANCE-USA: A Celebration in Movement" (http://www.betterfamilylife.org/events_blackdance.
htm)
• CK Ladzekpo - African Music and Dance (http://cnmat.berkeley.edu/~ladzekpo)
• Danceafreaka (http://www.danceafreaka.com)
• Forces of Nature Dance Theatre Company (http://www.forcesofnature.org)
• Hayor Bibimma West African Dance Company (http://www.hayorbibimmadance.org)
• Kankouran West African Dance Company (http://www.kankouran.org)
• Katherine Dunham - She Lives (http://www.katherinedunham.org)
• Kulu Mele: African Dance & Drum Ensemble (http://www.kulumele.org/)
• Savoy Style: African Influences on Swing Dance (http://www.savoystyle.com/african.html)
• Spirit of Uganda (http://www.spiritofuganda.org)
• The Umfundalai Tradition of African Dance and Philosophy (http://www.umfundalai.com)
Article Sources and Contributors 8

Article Sources and Contributors


African dance  Source: http://en.wikipedia.org/w/index.php?oldid=394600904  Contributors: 7, Afia Pokua, Altenmann, Amphion, Andrew Levine, Anodeunit, AnonGuy, Atamari,
Ataxicmagpie, Baby ubah, Belovedfreak, Bobo192, Burzmali, CIreland, CWii, CambridgeBayWeather, Cherryblossom1982, Chinesedancer, Chlloyd, Christian75, Colonies Chris, Commander
Keane, Courcelles, Cpuwhiz11, Crzrussian, Cseaworth, DO11.10, Dean Wormer, Deebee82, Dekimasu, Deli nk, Dina, Discospinster, El C, EoGuy, Filzy, Fuhghettaboutit, Griffinofwales,
Harveychl, Hmains, Ifasehun, Immunize, ImperatorExercitus, JDCMAN, JYolkowski, Jadtnr1, Jas131, Jeandré du Toit, Jmundo, Joel7687, JustAGal, Kappa, Karengpve, Kariturner05, Keilana,
LilHelpa, Lova Falk, Mambogodance, Mboverload, McGeddon, Muloem, Nannus, Octane, PFHLai, Pelago, Philip Trueman, Philippe, Philosopher, R'n'B, Remembermn, Rettetast, Revolución,
Rexparry sydney, Rivertorch, Roivas, Roland2, Rrburke, Sam Hocevar, Sanjay Lewis, Scarabaeoid, Scarian, Shalom Yechiel, ShelfSkewed, Skysmith, Spencer, StephenBuxton, Steve Pastor, The
Thing That Should Not Be, Tide rolls, Tis2k, Ulric1313, Veghead, Wackymacs, Williamlourduraj, Woodtw, Woohookitty, Xmts, Zaharous, 244 anonymous edits

Image Sources, Licenses and Contributors


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