Filipino American dance

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Dances produced and performed by Filipino Americans have long been a staple within the Filipino American community as an art form which has been used to educate others on culture, national identity, and community as a whole. [1] This art form is an example of a commentary set forth by Filipino Americans and embodies many important issues, such as nationalism, orientalism, as well as the historical and modern origins of both Filipinos and Filipino Americans. From this commentary emerged the Pilipino Cultural Night or PCN as it is commonly abbreviated, in which the focus was placed on Filipino Students and their communities. [2]

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History of Filipino Americans in dance

Taxi dance halls

Taxi dance halls were areas where dancers, mainly young women referred to as taxi dancers, were paid to dance with patrons who were usually male. During the 1920s and the 1930s, dance halls were incredibly popular among immigrant men. It was in these dance halls that the dancing skills of Filipinos were noted as splendid and exemplary. It was common to see many of the period's most popular dances being performed here, dances such as the Lindy Hop, swing, shimmy and more. The way in which Filipino dancers presented themselves was also a demonstration of the Filipino assimilation within American society. Taxi dance halls were one of the few environments in which Filipinos and Americans were given the opportunity to socialize with one another. As a result of this social interaction, it was also common to see anti-Filipino sentiment in these dance halls as at this time period was the Tydings–McDuffie Act in 1934. [3]

Bayanihan National Folk Dance Company

Known for their performances during the 1950s and 1960s, Bayanihan National Folk Dance Company became one of the pioneers in the performing of Filipino cultural dance. Their performances sought to bring to light the Philippines and its many resources, as well as distributing what they call "cultural visibility" through dance in order to discover potential trade partners. [4] Their performances have been well documented and distributed throughout the Filipino community, acting as an important resource for those who wish to teach and perform traditional Filipino dances.

Pilipino Cultural Nights

PCNs began as a method for students that wished to accurately express their cultural backgrounds. They were highly influenced by many of the performances from the Bayanihan National Folk Dance Company. Classic folktales originating from the Philippines were adapted to not only display historical culture, but also as a way to spotlight particular current events. The PCN was a way to bring to light Filipino American history, which had typically been overlooked by many.

Features of Pilipino Cultural Nights

A main focus of PCNs was the valuing of presentation over participation. Within the performances contained distinct costumes worn by performers, adequate lighting, sometimes live instruments being played by musicians and more. The program was often dictated in both English and Tagalog to appease to the bilingual crowd the event drew in. Often folkloric dances were featured where students explored fashion and transnationalism within the context of Filipino American identity. Skits presented within the program had a tendency to draw comparisons to the experiences of Filipino Americans, such as traditional views of parents, homophobia, domestic violence, and more important representations of Fil-Am experiences. [5]

Filipino Americans in modern dancing

Cebu Provincial Detention and Rehabilitation Center

One such example of modern dance making its way into Philippine culture is the viral video of the 1,500+ inmates from Cebu Provincial Detention and Rehabilitation Center reenacting the zombie dance from Michael Jackson's "Thriller" video. [6]

Related Research Articles

Filipino psychology, or Sikolohiyang Pilipino, in Filipino, is defined as the psychology rooted on the experience, ideas, and cultural orientation of the Filipinos. It was formalized in 1975 by the Pambansang Samahan sa Sikolohiyang Pilipino under the leadership of Virgilio Enriquez, who is regarded by many as the father of Filipino Psychology. The sikolohiyang pilipino movement in the Philippines was created to address the colonial background in psychology in the country. It focuses on various themes such as identity and national consciousness, social awareness, and involvement, and it uses indigenous psychology to apply to various fields such as religion, mass media, and health. The movement has three main areas of protest. First, it is against a psychology that promotes the colonial mentality and decolonizes the Filipino mind. It is also against the imposition of a psychology that is more appropriate to industrialized countries. The movement is also against the exploitation of the masses through the use of psychology. The sikolohiyang pilipino movement is built on the idea that psychological knowledge can be derived from the culture. It also believes that foreign theories should not be completely abandoned. According to Luis Enriquez, sikolohiyang pilipino does not advocate for the removal of foreign ideas from the field of psychology. In 1978, Enriquez proposed two processes that can be used to indigenize knowledge: indigenization from within and indigenization from without. Indigenization from without involves searching for local equivalents for commonly used psychological concepts. Indigenization from within is a process where the knowledge and methods related to psychology are derived from the local culture. This process formalizes the knowledge base and the local culture as its source. In the Philippines, the sikolohiyang pilipino movement has been working on the concept of cultural revalidation. This process aims to formalize the indigenous psychology in the country by developing frameworks and concepts. Indigenization from within is a process where the knowledge and methods related to psychology are derived from the local culture. This process formalizes the knowledge base and the local culture as its source. In the Philippines, the sikolohiyang pilipino movement has been working on the concept of cultural revalidation. This process aims to formalize the indigenous psychology in the country by developing frameworks and concepts.

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Historic Filipinotown, Los Angeles Neighborhood of Los Angeles in California, United States of America

Historic Filipinotown is a neighborhood in the city of Los Angeles. It is one of the six Asian Pacific Islander neighborhoods in the city.

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Cultural Center of the Philippines Philippines state corporation

The Cultural Center of the Philippines is a government-owned and controlled corporation established to preserve, develop and promote arts and culture in the Philippines. The CCP was established through Executive Order No. 30 s. 1966 by President Ferdinand Marcos. Although an independent corporation of the Philippine government, it receives an annual subsidy and is placed under the National Commission for Culture and the Arts for purposes of policy coordination. The CCP is headed by an 11-member Board of Trustees, currently headed by Chairperson Margarita Moran-Floirendo. Its current president is Arsenio Lizaso.

Tinikling Traditional Filipino folk dance from Visayas

Tinikling is a traditional Philippine folk dance which originated during the Spanish colonial era. The dance involves at least two people beating, tapping, and sliding bamboo poles on the ground and against each other in coordination with one or more dancers who step over and in between the poles in a dance. It is traditionally danced to rondalla music, a sort of serenade played by an ensemble of stringed instruments which originated in Spain during the Middle Ages. The locomotor movements used in tinikling are hopping, jumping, and turning.

Ballet Philippines (BP) is a ballet company in the Philippines founded in 1969 by Alice Reyes with the support of Eddie Elejar and the Cultural Center of the Philippines. Proficient in both ballet and modern dance, the company synthesizes diverse dance and movement forms into distinctively Filipino contemporary expressions. These include classical ballet, avant-garde choreography, traditional and modern dance, martial arts, and aerial movements.

Singkil

Singkíl is a folk dance of the Maranao people of Lake Lanao depicting one of the episodes in the epic poem Darangen, which was popularised by the Bayanihan Philippine National Folk Dance Company.

Leonor Orosa-Goquingco

Leonor Orosa Goquingco was a Filipino national artist in creative dance, who was also known for breaking tradition within dance. She played the piano, drew art, designed scenery and costumes, sculpted, acted, directed, danced and choreographed. Her pen name was Cristina Luna and she was known as Trailblazer, Mother of Philippine Theater Dance and Dean of Filipino Performing Arts Critics. She died on July 15, 2005 of cardiac arrest following a cerebro-vascular accident at the age of 87.

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Arts in the Philippines refer to all the various forms of the arts that have developed and accumulated in the Philippines from the beginning of civilization in the country up to the present era. They reflect the range of artistic influences on the country's culture, including indigenous forms of the arts, and how these influences have honed the country's arts. These arts are divided into two distinct branches, namely, traditional arts and non-traditional arts. Each branch is further divided into various categories with subcategories.

The Bayanihan Philippine National Folk Dance Company is the oldest dance company in the Philippines. A multi-awarded company, both nationally and internationally, Guillermo Gomez Rivera has called it the "depository of almost all Filipino dances, dress and songs."

Dance in the Philippines Role of dance in Filipino culture

Dance in the Philippines has played a tremendous role in Filipino culture. From one of the oldest dated dances called the Tinikling, to other folkloric dances such as the Pandanggo, Cariñosa, and Subli, and even to more modern-day dances like the ballet, it is no doubt that dance in the Philippine setting has integrated itself in society over the course of many years and is significantly imbedded in culture. Each of these dances originated in a unique way and serve a certain purpose, showcasing how diverse Philippine dances are now.

Lucrecia Roces Kasilag

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Helena Benitez

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Kularts is a San Francisco, California,-based non-profit organization founded in 1985. It presents contemporary and tribal Filipino arts. Its mission is to expand the understanding of American Filipino culture, through sponsoring productions and presentations in the United States. Through its programs of performances, visual arts, community dialogues, and festivals, the organization hopes to advance the spirit and integrity of ancestral Filipino art and cultures.

Filipino American theater ranges from topics such as Filipino/Filipino-American history to modern Filipino issues. The themes for these works were mostly influenced by the Spanish colonial rule as well as the American colonization.

Filipino Americans have a long history of music in the United States. The Philippines have musical context and varied influences due to indigenous traditions and early colonial influences of Spanish and American occupation. During occupation by the United States, many Filipinos were recruited for manual labor along the West Coast. These early laborers commonly would perform Spanish-influenced rondallas as well as choral groups. With many Filipinos living in the United States beginning around the 1900s, Filipinos have contributed towards early Americana staples such as blues and jazz, and continue to influence more modern contemporary genres such as hip hop and rock. American music has also been influential in the Philippines for artists and vice versa. Though contributing to the evolution of American music, large number of Filipino Americans have a strong identity with culture of the Philippines by participating or organizing traditional dances and musical performances, largely in the form of PCNs on university campuses. Traditional dances and musical performances commonly practiced in the US are rondallas, choral groups, and gong chime ensembles. College campuses often organize performances on campuses, but can also have characteristics unique to America, as many Filipino Americans want to share their experiences of living in America and perform a more neo traditional variation of traditional performances.

Filipino-American Art includes art and music forms done by Filipino Americans. It has been growing in number in 2016. Filipino Americans are starting to be known for art, singing and even dancing. As we go back in history like Americans, Filipinos have been using the form of art to express themselves, to tell a story about their ancestors, to give a voice to those who feel like they do not have a voice or the right to speak up. Filipino American Artist also uses all types of art to have this sense of belonging and identity. Going back to history the Philippines was taken over by America and Spain, and since then some believe they do not know who they exactly are. Filipino Americans struggle to find their own identity, because like all Asian Americans they are looked down upon because there would be people who categorize them as only “Filipino” but there are other people who can also categorize them as only "American". This stigma results in identity loss, not being able to know where you belong and how to fit in. But with the help of different forms of art it gives the opportunity for Filipino Americans to be in touch with their Filipino roots as well as their American roots.

Lucrecia Faustino Reyes-Urtula was a Filipino choreographer, theater director, teacher, author and researcher on ethnic dance. She was the founding director of the Bayanihan Philippine National Folk Dance Company and was named National Artist of the Philippines for dance in 1988.

References

  1. Gonzalves, Theodore. "Dancing into Oblivion: The Pilipino Cultural Night and the Narration of Contemporary Filipina/o America" . Retrieved 2017-04-04 via ebscohost.
  2. Gaerlan, Barbara (1999). "In the Court of the Sultan: Orientalism, Nationalism, and Modernity in Philippine and Filipino American Dance". Journal of Asian American Studies. 2 (3): 251–287. doi:10.1353/jaas.1999.0022. S2CID   144022861 . Retrieved 2017-04-14 via Muse.
  3. San Pablo Burns, Lucy Mae. ""Splendid Dancing": Filipino "Exceptionalism" in Taxi Dancehalls" . Retrieved 2017-04-18 via Muse.{{cite journal}}: Cite journal requires |journal= (help)
  4. Gilmore, Samuel (2000). "Doing Culture Work: Negotiating Tradition and Authenticity in Filipino Folk Dance". Sociological Perspectives: S21–S41. doi:10.2307/41888815. JSTOR   41888815.
  5. Gonzalves, Theodore S. (2010-01-01). The Day the Dancers Stayed: Performing in the Filipino/American Diaspora. Temple University Press. ISBN   9781592137282. JSTOR   j.ctt14bs824.
  6. Perillo, J Lorenzo. "If I was not in prison, I would not be famous: Discipline, Choreography, and Mimicry in the Philippines". Theatre Journal. 4: 607–621.