The story of the Milonga

Terence Clarke, writer, tango

Terence Clarke

By Terence Clarke, novelist, journalist and Alma del Tango board member.

Terence Clarke’s latest book is New York, a collection of stories, all of which take place in New York City. He and his partner Beatrice Bowles are the organizers of the milongas at The de Young Museum, the Palace of The Legion of Honor, and The Ferry Building, in San Francisco. You can see him in his role as the moderator of Alma de Tango’s video “Tango: A Romantic Ritual.”

In 1883, an Argentine writer named Ventura Lynch, who studied and wrote about tango and all its variations, described tango’s older relative, the milonga: “It is so universal in the environs of Buenos Aires that it is an obligatory piece at all the lower-class dances (in Lynch’s Spanish, “bailecitos de medio pelo”), and it is now heard on guitars, on paper-combs, and from the itinerant musicians with their flutes, harps and violins. It has also been taken up by organ-grinders…It is danced in low life clubs, and also at the dances and wakes of cart-drivers, the soldiery, and compadres and compadritos (i.e. streetwise ruffians and gangsters).”

This was written well before the tango’s own development in the twentieth century. But the milonga was already an ancient term, and referred to music and dance that was, in the days long before Lynch, not Argentine at all.

The famous early gauchos from the Argentine pampas and elsewhere in southern South America…lonely cowboys wandering from place to place in search of work…also sought entertainment. They found it in their own “payadas,” which were verse-competitions in which a gaucho, with his guitar, would sing a verse of his own making, and a second gaucho would respond with a competing verse, an answer to the first payador’s offering. Inventive rhyming language back and forth was the goal, accompanied by guitar, with quick thinking and improvisation the method.

African influences

Some of these gauchos were black, and before 1861, the year slavery was outlawed everywhere in Argentina, many of the servants and country working class were black slaves. They had been brought to Argentina from the Niger-Congo regions of Africa, where the many Bantu languages and dialects are spoken. One theory has it that these slaves, not understanding the Spanish in which the payadas were sung, and noting how much language there was in the competitions, referred to them with the word mulonga, which is the Bantu for the Spanish palabra, or the English word.

So these payadas were a lot of talk, and with time, the competitive gatherings became known more universally throughout Argentina as milongas.

Dance was not far behind, and at first it was an individual expression, in which a gaucho (probably bottle in hand, his movements fired by drink) would dance to the payadores’ music by himself. Simple, a step to every beat of the music, rough-and-ready solo moves were the earmarks of the early milonga dance.

Sometimes, the men would dance with each other…milonga’s earliest appearance as a couples event. Later, as the music and dance moved toward the city in the nineteenth century, the presence of women became a reality (usually women of not much virtue). The phenomenon was deeply influenced by the black former slaves, whose presence in Buenos Aires made a permanent mark on the music and, especially, the dance. The best-known rhythms were the habanera and the traspié, the syncopations that we now always hear and see in contemporary milonga. Both are of African origin.

With time, the milonga became not only a music form in its own right, but also the single word that would describe a gathering of people coming together to dance. So,—¡Vamos, chicos, a la milonga! “Let’s go, guys, to the milonga!”

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