The Beginnings of a New Piece Based on the Akedah and Terna’s Paintings

Shortly after the creation of Sisters, Rabbi Norman Cohen suggested Avodah create another dance midrash piece based on the Akedah portion of Genesis (22: 1–19) where God commands Abraham to offer his son Isaac as a sacrifice.  The Joseph Gallery of Hebrew Union College-Jewish Institute of Religion was planning an exhibit of paintings by Frederick Terna called  “Articulation of Hope: The Binding of Isaac.”  Norman thought an Avodah concert featuring a new piece based on Terna’s paintings would be excellent to include in the series of programs related to the Exhibition. I had mixed feelings about focusing on these lines of text as they were very difficult for me to relate to. I agreed and we set the date for December 13th, the last of the programs so I could wait until the paintings arrived at the college and I could see Terna’s visual interpretation.

About a week before the opening, Norman called to let me know that the paintings had arrived and suggested I walk through the gallery with him to look at them.  This would also give me an opportunity to discuss the text with him and gain some more insight into these critical lines that play such a strong role in Jewish life… not only read when that portion of the Torah is read but also read on the High Holiday of Rosh Hashanah (Jewish New Year). 

As I walked through the gallery, studying each painting carefully I was struck by the strong role of the angels and the ram that is finally sacrificed instead of Isaac. A painting entitled An Offering Set Aside shows the ram as an egg in a womb of perhaps an angel.  Once I saw that painting I thought I might have a place to begin.

In my file I found a brochure that HUC-JIR created for the exhibit that includes a biography of Terna and a scholarly essay written by Norman on Frederick Terna and the exhibition.  Norman notes:

Drawn to the piercing questions of the Akedah, Frederick Terna has wrestled with this text for many years. As a Holocaust survivor he has found in this story one vehicle to deal with his own life experiences and to express deep-seated emotions in a most creative manner.  

Norman also refers to the one painting that had the most poignancy for me in beginning the creative work on the piece.

An Offering Set Aside reminds us that from the very outset of creation, the ram, the salvational vehicle and through its horns, the symbol of the messianic, is waiting.  Programmed into human existence from its inception is the potential for redemption.

When I left Norman that day after seeing the paintings, I had a hunch where the new piece on the Akedah would begin.  I also was impressed with Terna’s paintings which while sometimes showing the pain and suffering of the text also had a softness and nurturing quality to them using feminine colors.  Perhaps that could calm my uncomfortable feeling of creating a piece on text that I found extremely puzzling and which did not have a woman’s voice in it at all.  It was a story of a father and son with Sarah, the mother, not even mentioned.

In reflecting back on developing this new piece on just nineteen lines of text from Genesis I realized it brought together elements that both challenged and inspired me.  It required that I do research and make sure I was aware of traditional midrashim as well as contemporary thought.  It involved collaboration with Rabbi Norman Cohen, an outstanding scholar; Mark Childs, a cantor I had just worked with in creating “Let My People Go,” and a wonderful group of dancers.  And then there were the paintings of Frederick Terna to inspire and point me in new directions.

When I looked at traditional midrashim on the nineteen lines it was fascinating to me to see that the phrase “after these things,” which is part of the opening line of text,  had lots of midrashim. Hum… we could work with this in dance… indeed what were “these things” that might have caused God to put Abraham to such a test as to sacrifice his son?  

I had also recently read a book called The Thirteen Petalled Rose: A Discourse on the Essence of Jewish Existence and Beliefby Adin Steinsaltz.  In the book he talks about angels in Jewish text, suggesting that each is a manifestation of a single emotional response or essence.  Angels were an important part of Frederick Terna’s paintings and so Steinsaltz’s words became particularly meaningful for me as I prepared to meet with the dancers and begin work on the new piece.

It would be an interesting journey working with the four dancers to create the piece, and both Norman Cohen and Mark Childs had agreed to collaborate and even perform in the first performance.  Luckily I have a video of the final rehearsal for the performance, which I will refer to in the next blog on this piece. I also have two other videos of the piece:  one that is done five years later and a third that was done eight or nine years later.  As I watched all three videos one evening I was struck by how a piece evolves over time  — from when Norman Cohen and Mark Childs were part of the piece,  actually moving on stage with the dancers; to a performance with a cantor alone singing and narrating the story;  to the dancers handling singing, chanting text and narrating as they move. I will share more about this over the next several blogs.

Before closing this blog I want to share more about the painter Frederick Terna.  The program for the exhibition of his paintings on the Akedah includes a section that he wrote:

About twenty years ago, leafing through one of my old sketchbooks, I came upon a drawing that resembled a person wielding a knife over a smaller figure. It made me pause and I wondered who I feared or who I had wanted to kill.  Searching for an answer and not finding one, I wondered about the prototype, the archetype.  Abraham and Isaac came to mind.  I opened a new sketchbook, put aside the old one, and proceeded to play with the idea.


He continued to explain the relationship of his paintings to the Holocaust:

During World War II, I spent more than three years in German concentration camps.  Painting around the theme of the Akedah has become one of my ways, though not the exclusive one, of dealing with those years.  

I was curious if Frederick Terna was still alive; since he was born in 1923 he would be 96 now.  I Googled and found that he is indeed alive and he had an exhibit at St. Francis College in Brooklyn Heights, NY in the winter of 2017.

On a website called The Ripple Project there is a wonderful interview of him that is called “A Lesson in Civility” and I quote from it. Here’s a link to read more and see some recent photos which I hunch are from about 2017: 

A writer from the Ripple Project asked Fred what he thought of the Presidential election.  His response is described:

He closed his eyes for [a] second, as he often does before he begins to speak, as if to enhance the drama. Tilting his head right and with a wry smile said: “I’m disappointed, confused, and surprised but not worried. Dictators don’t last, it’s against human nature. We just need to keep our civility.” 

As the discussion continued:

Fred responded in a deeper tone, the smile was gone: “When we were in the camps, facing death, humiliation, starvation, anger, not knowing if we will live another 10 minutes… we still kept our civility. We always knew the Nazis wouldn’t last, it’s against human nature. It doesn’t matter what the Nazis did to us, how much they screamed and yelled at us. When we were alone in the room, at night, we were civilized. We knew that our civility is the key to survival, our humanity and civility will outlast the Nazis. It might take a month, a year or ten, but it will outlast them.”

I am indeed very humbled and inspired by both the paintings and words of Fred Terna.  Civility is something for all of us to keep in mind each and every day.

Postcard announcing the Exhibit at HUC-JIR
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Rehearsals Begin for Binding

Rehearsals began with four collaborating dancers.  Deborah, Kezia, Susan and Beth (Bardin) had all helped to create Sisters.  There was an ease and comfort of working together that I really appreciated with a text like the Akedah which is challenging and disturbing.  I knew where I wanted to begin and that was opening with an angel ballet.  Having been introduced to a wide variety of percussion instruments by Newman Taylor Baker I also had decided that we would use text, chanting and percussion to accompany the movement.  That gives a certain freedom to choreographing as there is no music we need to follow.  It also means we don’t have any form to follow or any musical drive to motivate the piece.

I asked Mark Childs, the cantor we had worked with in Let My People Go, to help create the cantorial score of the piece and to be in at least the first performance in December 1989.  I was very grateful that Rabbi Norman Cohen had indicated his willingness to both speak before the piece was performed and to be part of the performance as well.

So we began with the angel ballet and played around with movement that might reflect a surreal appearance.  This included the dancers walking on tiptoe backwards, making diagonal crossing paths. Ritual movement from the Kedusha prayer would be incorporated.  The Kedusha is part of the Amidah, “the standing prayer which is central to every Jewish service.”  The Kedusha “calls us to imitate the choirs of angels singing ‘Holy, holy, holy.’ There is a custom of rising on our tiptoes with every repetition of the word kadosh, holy.” (https://velveteenrabbi.blogs.com/blog/2015/08/shabbat-morning-gratitude.html

We would take it a step further by turning the rising on the tiptoes to three jumps!  And toward the end of the opening angel ballet which is accompanied by a triangle percussion instrument, Mark would elegantly and boldly chant the traditional prayer.  Following that, the angels would birth the ram, inspired by Frederick Terna’s painting,  to the accompaniment of the traditional sounds of the shofar.

Costumes can sometimes help create a mood.  Somehow I wanted to have a very simple look to the piece and yet have the dancers have fabric that could indicate angel wings.  I loved the pants we had for performing the piece M’Vakshei Or and thought they could work with a black leotard.  The pants had a wrap-around design that gave a perfect place for fabric to be added.  Sometimes when I don’t know what to do for costumes I wander in department stores, particularly in designer areas.  As I was wandering around a store I came across a very simple and elegant chiffon poncho.  It had an irregular cut to it.  The price was over $200 and definitely out of our budget.  I drew a quick sketch of how it was constructed and realized it would be simple to make.  Next stop was the fabric store to pick out four different pastel colors in chiffon and enough extra to add some fabric to the pants.  The costumes worked and gave just the effect I wanted.


The Angels birthing the ram. From l. to r. Beth Bardin, Susan Freeman (as the ram), Deborah Hanna, and Kezia Gleckman Hayman in the chapel at Hebrew Union College – Jewish Institute of Religion, NYC.  Much to my disappointment we have neither formal professional pictures of this piece, nor any taken in dress rehearsal.  Luckily we have a video of the dress rehearsal.  So I have copied the VHS to a DVD and then to an MP4 file.  Using a screen shot I have captured some moments from the piece that I will be sharing in the blog. 

The next section of the piece is based on exploring this line of text: “After these things, God put Abraham to the test.” What were these things?  A duet begins between Deborah and Susan inspired by this poem:

Ishmael the older brother, boasted of his
Blood and brayed: My blood was drained when I was thirteen:

The younger Isaac whispered: if God
Wishes to take me, let God take all of me.


Deborah (standing) and Susan in the forefront as the brothers

At one of the early rehearsals Susan arrived with two poems she had written that she offered for the piece.  With her permission I share these poems which became part of the piece (with slight variations) and inspired choreography.

Abraham’s Trial
 
Hagar is crying – –
Banished and weary – –
In the wilderness.
The desert horizon is
Thirst and starvation.
Collapsing to her knees
She buries her face – –
Not to watch as Death’s path
Unwinds its parched fingers
Ready to take her son
In its suffocating embrace.
 
Hagar is crying in the  – –
After these things
Abraham was put on trial. Abraham is crying,
Forced to turn,
Return to the place
Familiar in his dreams – –
Wilderness.
(written by Rabbi Susan Freeman)
 

Beth and Kezia (l-r) as Hagar interpreting this poem in dance.

The piece continues using the second poem that Susan wrote:

The Birth of Isaac
 
Before these things
Sarah lay breathless.
Her eyes full, her cheeks damp,
Abraham holding their newborn son,
Joyous astonishment – –
And Sarah laughed.
Amazing is the One
Who creates life and death,
Laughter and tears.
And they called the child Isaac.
 
After these things
Sarah lay breathless,
Her eyes full, her cheeks damp.

A dance follows with Deborah as Sarah holding her new son and the three other dancers giggling and laughing in movement until the movement changes to a more hysterical, crying tone.

As the story unfolds Norman and Mark join the dancers on stage portraying Abraham and Isaac.

I could go on describing how the piece continues but instead let me invite you to click this link and see the final rehearsal for yourself.

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How Binding Evolved Over Time, and a Fun Casting Story

It was very insightful to view three videos of Binding and see how the piece evolved from its first performance in 1989.  The premiere performance that I wrote about in last week’s blog featured two guest performers integrated into the piece.  Cantor Mark Childs and Rabbi Norman Cohen were an important part of the performance.  Mark sang, narrated and was part of the stage action.  Norman also narrated and participated onstage.  In a video of a performance done five years later with Cantor Bruce Ruben, he was very visible but never interacted directly with the dancers.  The choreography of the dancers remained basically the same.  As with the first performance the dancers gave strong and dramatic performances.

For me, in all three videos the strongest moment in the piece is when one of the dancers who has been associated with the character of Sarah dramatically screams “No” instead of “Hineni” (“Here I am”). 

This occurs after the following narration:

And Abraham picked up the knife to slay his son.  Then an angel of the Lord called to him from heaven: ‘Abraham! Abraham!’ and he answered…

Three dancers respond with the traditional “Hineni.” The fourth dancer, her arms held as if cradling a child, screams “No!”

Carla Norwood Armstrong, in writing an Avodah memory, remembered that during a rehearsal of Binding, “when I let out the scream a security guard came running into the room to make sure that we were okay.”

In the third video,  the dancers handled the whole piece, while I played thetriangle and the drum at appropriate places.  I remember a particularly strong rehearsal when I had just added much more for the dancers to do, and one of the dancers, Tanya Alexander, made me stop and think to myself, “Wow she is a strong actress.” It wasn’t just the scream… it was the whole way she was developing her character and making the lines she was saying so believable.

I told Tanya about my call and asked her if she wanted to read for Julie that afternoon.  Of course she said she did.  We continued rehearsing without Tanya and a little while later I got a call from Julie asking if I would mind if Tanya missed rehearsal the next day, as Julie wanted to cast her.  I agreed.  

At that time my daughter Julie was casting the show Law and Order: Special Victims Unit. At a break in rehearsal I impulsively picked up my cell phone and called her.  I mentioned that one of the dancers was a particularly strong actress.  Julie asked me a few questions about her and I described Tanya to her.  Julie said she was actually looking for an actor for a young single mom role that might be just right for Tanya.  The next thing out of her mouth was a request that I send Tanya over to read for her.  

Tanya and I used to laugh about the fact that her actor friends were surprised that she had gotten that part on Law and Order: Special Victims Unit because she had been in a modern dance company directed by the mother of the casting director.  

While I don’t have a photo of Tanya in Binding I do have this photo of her in Kaddish in a performance at Smith College taken by a student in 2000.
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Some Thoughts After Reading Elizabeth McPherson’s Book on Martha Hill

I recently read Elizabeth McPherson’s book The Contributions of Martha Hill to American Dance, 1900-1995 and gained insights both into Martha Hill’s role in the history of modern dance in the United States and how she impacted my own life.

Picture of Martha Hill from the Wikipedia website. No photo credit is given.

If you have been reading Mostly Dance on a regular basis you know that Elizabeth McPherson was a member of The Avodah Dance Ensemble for seven years and that recently we collaborated on a conference presentation about Helen Tamiris.  Elizabeth is currently the Editor of Dance Education in Practice, a journal of the National Dance Education Organization (NDEO), and she has beautifully edited two articles that I wrote or co-authored for that publication.  I feel very lucky to have two people who shared their talents first as dancers and now as valued editors in my life, Elizabeth and Kezia (editor of this blog).

Elizabeth shares in her introduction that the seeds for the book were planted at the memorial service for Hill in 1995, as Elizabeth heard the love and devotion that students of Martha Hill expressed.  For her dissertation, Elizabeth decided to focus on profound and personal ways Hill had touched those around her.  Elizabeth interviewed four of Hill’s students who graduated “between the years 1965 and 1975, which was one of the peak points in Hill’s career.  All four students retained contact with Hill in the years following their graduation up until her death.  They also remained active professionally in the dance field” (p. 2). The four dancers are Laura Glenn, Linda Kent, Dian Dong and Danny Lewis.  Linda and I are close friends.  I have also known Dian for a long time, because Avodah rented space from H.T. Chen & Dancers, the company and school she and her husband run in Chinatown, and we have kept in touch.  Laura Glenn and Danny Lewis overlapped one of the years I was at Juilliard.  

In the preface to the book, Joseph Polisi (President of Juilliard from 1984 to 2017) puts Elizabeth and her work in an excellent perspective:

Elizabeth McPherson, scholar and Juilliard dance alumna, has provided an insightful biography of Martha Hill that gives appropriate credit to the work that she realized as one of the unsung heroes in contemporary dance in America in the twentieth century.  Not only is Martha’s life thoroughly explored in this work, but McPherson also provides an intriguing overview of dance in 20th century American higher education that describes the context within which Martha Hill worked.  A meaningful and touching view of Martha as seen through “the eyes of her students” adds immeasurably to understanding the person behind the legacy. (p. ii)

The first chapter is an overview of the history of dance in higher education in the United States. Elizabeth points out that from 1914 to 1932, “a free and creative form of dance, a precursor to modern dance, began to take root in the physical education departments of many colleges and universities” (p. 6).

I have long been a fan of Margaret H’Doubler’s writing in dance education, having used her analysis in many teaching workshops, so it was of particular interest to learn that in 1923 H’Doubler created a dance minor at the University of Wisconsin at Madison in the Physical Education Department. It became a major with students in 1927, and a Master’s degree soon followed.

The relationship of Hill to three then-developing dance departments that I respect highly is discussed in full:  New York University, Bennington College and Juilliard.  Also discussed is The Connecticut College School of the Dance/American Dance Festival which grew out of the Bennington summer program that ran from 1934–1942 and which was “Hill’s vision, building her status as a giant in dance education.” 

I attended two summers of The American Dance Festival at Connecticut College in New London, Connecticut, and both were life changing. Although Martha Hill was no longer director, and – as Elizabeth points out in her book – Hill was either listed as “on leave” or “advisor,” it was during the summer of 1960 that Martha Hill had a profound influence on my life. The following summer it was Louis Horst who influenced me. I don’t think I fully appreciated that until I read this book. 

I auditioned for Juilliard in the spring of 1960 but didn’t get in.  I knew dance was what I wanted, and while I wasn’t due to graduate until February of 1961, I learned I had enough credits that if I doubled in English I could graduate in June. I knew Juilliard was where I wanted to go and I hadn’t spent much time focusing on other alternatives.  As my backup I had applied and gotten into University of Denver.  It only had a dance minor, but I thought I might like the school because I had had such a positive experience at Perry-Mansfield and fallen in love with the Colorado Rocky Mountains.

At any rate, I’d gone off to Connecticut College for the summer and was loving the program. I had auditioned and gotten into a special class that Charles Weidman was teaching, which ended with a performance in one of the student showcases.  I remember we were going across the floor with a combination of his when I looked up and saw Martha Hill in the balcony watching class.  After class she came downstairs and found me and said something like, “You know dear, Juilliard is having an audition at the end of August for additional students for the fall class and if you audition again you will get in.”  I thanked her for the information and planned on discussing this with my parents as soon as I got home, which would be in just a few days.

However, by the time I got home, my maternal grandmother had died and so the emotions and energy just weren’t right for me to say anything or change the plans that were already in motion. So a few weeks later, instead of re-auditioning for Juilliard, I was off to the University of Denver.  Well… I lasted only about two weeks.  After my first class with the head of the dance program, I called home.  I told my parents about my brief conversation with Martha Hill, and that the University of Denver was not what I wanted and that I was not staying.  I was very definite about that and that I needed to be in New York, if not at Juilliard (because the fall semester had already begun), then taking appropriate classes at the Graham Studio and some strong ballet classes.  They agreed that I could come home and that we would figure New York out. How I soon got to New York will be the next blog, but for now I just want to say that Martha Hill’s encouragement was what pushed me to not settle for staying at a place that I knew in my gut wasn’t the right place for me.  

Now back to historical insights from Elizabeth’s book.  I loved learning that although Martha Hill was a dancer briefly in the Martha Graham company, it was really her behind-the-scenes role in bringing the early creative talents of modern dance to places like Bennington that shaped modern dance in the United States.  The faculties she brought together gave modern dancers like Graham, Humphrey, Weidman and Limon places to work, rehearse and create their legendary repertory.

I also found it fascinating to read about how she and William Schuman, President of Juilliard in 1951, founded the Juilliard Dance Department “upon the idea of the integration of the two forms of ballet and modern dance.  Up to this time dancers had primarily studied ballet or modern” (p. 57).  I really admired Martha Hill’s drive in making sure that the dance department remained a part of Juilliard in the school’s move to Lincoln Center.

A definite highlight was reading the four sections on Martha Hill through the eyes of her students. This book is a must-read for anyone interested in the history of modern dance in the United States and how dance programs developed in U.S. colleges and universities.  Thank you,  Elizabeth.   

Here’s a link to where you can order a copy.  I was able to buy a used book for under $10 but that is not the case now.  

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