“The English can’t waltz, never can, never will”: The Politics of Waltzing in Romantic Britain

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British Sociability in the European Enlightenment
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Abstract

Up until the nineteenth century, British social dances had been strictly regulated by aesthetic codes and specific etiquettes. This paper will examine the medical, journalistic and aesthetic debates on waltzing that emerged at the end of the eighteenth-century in Britain. I will argue that these debates were a response to a crisis in social and sociable relations. We have to read the intrusion of waltzing in a highly volatile political context: waltzing was intricately linked to revolutionary France. Engravings published in the early nineteenth century would indeed satirize this connection by portraying the female waltzist as a corpulent Jacobin woman with a firm hold on her scrawny partner, thus suggesting a two-fold anxiety: that of the erosion of traditional social and sociable values but also a dread of revolutionary absorption by the continent. Moral causes went hand in hand with political effects.

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Notes

  1. 1.

    The “official” introduction and approval of waltzing in Britain is usually dated to 1812 by dance historians, the year the waltz was first seen at Almack’s, then the most fashionable of assembly rooms (Richardson 1960, 63).

  2. 2.

    See Black (2010, 177) on the perception of British travelers to Europe.

  3. 3.

    They were known as the King’s German Legion, “a force of predominantly exiled Hanoverian soldiers who formed an important part of the British Army’s European resistance to Napoleonic France” (Wishon 2011, 190).

  4. 4.

    “The way spectators and dancers interact is redefined. Dancers are no longer on stage. The elements of this dance are less related to the group as a whole. The individualized couple is its own reference, self-centered and freed from standardized and choreographed connections with other dancers and spectators. […] Dancing becomes a privatized affair. […] What used to be geometrical balance, proportion and structure, and which found its metaphorical equivalent in courtly forms of dance and commerce, in particular with the Minuet, is now integrated in the body of the dancer, dancing in the world.” (author’s translation)

  5. 5.

    “With his malformed right calf and ankle, Byron was able to fence, box, ride, walk and above all, swim. But running was difficult for him—and dancing impossible. Castlereagh was a better dancer than Byron would have been, but the poet is never recorded as even trying it. One of his most anguished adolescent experiences was watching his beloved Mary Chaworth dance with other Nottinghamshire youths. Sour grapes may indeed therefore be part of the motivation behind the poem [Waltz: An Apostrophic Hymn].” (Cochran 2009, 1)

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Correspondence to Kimberley Page-Jones .

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Page-Jones, K. (2021). “The English can’t waltz, never can, never will”: The Politics of Waltzing in Romantic Britain. In: Domsch, S., Hansen, M. (eds) British Sociability in the European Enlightenment. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-52567-5_8

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