I read Ballantine’s correspondence with Franz Boas at Columbia over her discoveries in Africa, her correspondence with Hallie Flanagan about the staging of Regeneration, her angry letter to W E. B. DuBois’s wife after Congress pulled the plug on the Federal Theater Project.

We were doing good work, we were doing important work. The notion that a ballet like Regeneration, or your own Swing Mikado, are Communistinspired because we try to tell the truth about Race in this country-is enough to make me look seriously at Communism. I don’t know what I live on now-back to private dance classes for earnest little girls whose mothers tuck away a dime a week from washing white women’s clothes so

that their children can learn in my studio what would have been their birthright in Africa.

The archive was patchy, sometimes holding letters like Ballantine’s to Shirley Graham without Graham’s response, sometimes letters or typed notes to her without any way of telling what she’d written to the correspondent. Several typed ones in the late forties came from an anonymous committee (“… the Committee is grateful for your involvement in the benefit. We were able to raise $1700, which our patron matched.” “The next Committee meeting will be on June 17 at the Ingleside church”).

Right before the Second World War, Ballantine somehow got a grant from the University of Chicago to travel and study in Africa. How she spent the war years, or where, wasn’t clear, but in 1949 she signed a contract with University of Chicago Press for her book on Ritual Dance Among the Bantu of West Equatorial Africa. They paid her five hundred dollars. Perhaps that was a standard advance in 1949.

Her second book dealt explicitly with slavery, and the dances she was able to trace from America back to Africa. The Longest Leap: African Dance in American. Slavery didn’t come from an academic press but from Bayard Publishing. That was a bit of a surprise: maybe Ritual Dance Among the Bantu had sold better than you’d expect. Maybe Ballantine had lived on her royalties. Or perhaps Calvin Bayard had known her personally and wanted to support her.

I stared at the Bayard logo on the title page, the jagged outline of a lion, as if it could tell me something, but finally turned to the book itself. There were photographs of masks, photographs of shyly smiling African girls demonstrating dance steps, shyly smiling African-American girls demonstrating what were supposed to be similar steps-I couldn’t tell from the pictures. I read paragraphs here and there about where Ballantine had been, what she had seen, how it compared with the dances she observed in the American South. She wrote fiercely about the patronizing attitude of white America to black dance.

They ignore the history of civilizations far older than theirs, African civilizations which each step and ritual encode. In their eyes, we Africans exist shamelessly in the body, and our dances are thought to be only a sign of our mindlessness, leaving the mind itself to the high civilizations that think up atom bombs and gas chambers.