Practitioner
Gertrude Prokosch Kurath
Legend of Dance
Why They Matter
Kurath matters because she insisted that dance be studied as cultural action rather than isolated steps. Her synthesis of bodily practice, musical structure, notation, field observation and social meaning helped make dance ethnology legible within both dance studies and ethnomusicology. Her influenc
Known For
Biography
Gertrude Prokosch Kurath was born in Chicago in 1903 and trained during a formative period in American modern dance. She studied with Margaret H'Doubler at the University of Chicago in 1919–1920, completed a bachelor's degree at Bryn Mawr College in 1922, and returned for a master's degree in 1928. Further study in Berlin, New York and Providence, followed by work at the Yale School of Drama in 1929–1930, placed her at the intersection of concert dance, theatre and academic inquiry. In the 1920s she performed under the stage name Tula, working as a dancer, teacher and choreographer across two decades before her attention shifted toward sustained field research.
By the mid-1940s, Kurath had begun the work that would define her career: documenting dance within its social and musical settings. Her research among Haudenosaunee, Anishinaabe, Pueblo and Mexican communities became foundational for the emerging field of dance ethnology. In 1956, Folkways released *Songs and Dances of Great Lakes Indians*, based on field recordings and commentary from her work. Her 1960 essay "Panorama of Dance Ethnology" surveyed methods and helped establish the specialty's intellectual program. Two years later, she founded the Dance Research Center in Ann Arbor, and in 1964 the Smithsonian published *Iroquois Music and Dance: Ceremonial Arts of Two Seneca Longhouses* as Bureau of American Ethnology Bulletin 187—a detailed integration of dance, music, diagrams and cultural context that became influential across the field.
Kurath served the research community through sustained editorial labor as well as fieldwork. She was dance editor of *Ethnomusicology* from 1958 until early 1972 and published across dance, folklore and music scholarship. Her 1970 publication *Music and Dance of the Tewa Pueblos*, created with Antonio Garcia, demonstrated her commitment to named collaboration. Her later collection *Half a Century of Dance Research* gathered decades of scholarship. Kurath died in 1992, leaving an extensive archive of field notes, notation, recordings and publications. Cross-Cultural Dance Resources, founded by Joann Kealiinohomoku and colleagues, preserved substantial documentation related to her work; those materials are now described through Arizona State University's dance-research guide.
Career Highlights
Studied dance with Margaret H'Doubler at the University of Chicago.
Completed her bachelor's degree at Bryn Mawr College and performed under the stage name Tula.
Completed a master's degree at Bryn Mawr College.
Studied at the Yale School of Drama.
Folkways released Songs and Dances of Great Lakes Indians, based on recordings and commentary associated with her fieldwork.
Began serving as dance editor of Ethnomusicology, a role she held until January 1972.
Published “Panorama of Dance Ethnology” in Current Anthropology.
Founded the Dance Research Center in Ann Arbor, Michigan.
The Smithsonian published Iroquois Music and Dance: Ceremonial Arts of Two Seneca Longhouses as Bureau of American Ethnology Bulletin 187.
Published Music and Dance of the Tewa Pueblos with Antonio Garcia.
Published Half a Century of Dance Research through Cross-Cultural Dance Resources.
Died on August 1, leaving an extensive archive of field notes, notation, recordings and publications.
Legacy & Impact
Kurath matters because she insisted that dance be studied as cultural action rather than isolated steps. Her synthesis of bodily practice, musical structure, notation, field observation and social meaning helped make dance ethnology legible within both dance studies and ethnomusicology. Her influence endures strongest when presented alongside the communities, performers and knowledge holders whose practices made the research possible—grounded in an honest account of how ethical standards for cultural documentation have evolved since her fieldwork.
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