Why do I go back to Herrang each year?

Why do I go back to Herrang?

I’m going to assume that you know what Herrang dance camp is, and that you have some passing familiarity with concerns about the enterprise. People who know me are surprised that I keep returning to an event that seems to break all my personal and professional rules. Why do I keep going back, trying to be useful and to contribute to constructive political work at this huge, rambling pile of a dance event?

Why do I go back each year?

It’s a huge enterprise. 300 odd paid staff + volunteers + 20-odd DJ + dozens of musicians + dozens of teachers, over 5 weeks of camp programming, and two additional weeks of set up and bump out in a small village in rural Sweden.
There is no other event like it in the world.

Buildings need to be cleaned, food cooked, classes taught, music played, bills paid, cars driven, sound gear fixed, dance courses administered, classrooms booked, dance floors built and repaired, sets built. For 7 weeks. Each week a new group of staff needs to be inducted. A huge, volunteer and largely untrained staff. Managers start from scratch, with staff of varying ability and inclination.

Because it’s the only long term event in the world, we get to see processes and ideologies play out in real time, in a durational sense. We see the usual tensions of late nights and high adrenaline play out over a longer time. Which means that we see things that we don’t at other events. We see how humans from a range of cultures and language groups interact with each other in a pressure cooker environment. Structures or systems that might be stable over a weekend or a just a week might not remain stable over 5 weeks. Ideas or processes that work for 3 days with a staff working to the brink of exhaustion show cracks over longer periods, where staff must begin thinking about care, rest, recuperation, down time. All elements that don’t come into play at other dance events.

Sexual harassment and assault are symptoms of power relationships and dynamics between individuals and within groups of humans. They aren’t inevitable, but they are characteristic of patriarchy. They can be managed and eradicated, but only through concentrated, strategic planning and policy. And most of this work is conducted by inexperienced ordinary people. This work is increasingly professional and sophisticated. I often wonder, though, if the codes of conduct and safety policies of American events, for example, would stand the test of a five (or seven) week time frame. They are, essentially, experiments in social politics, and working largely against the broader patriarchal culture of their home societies. Would Lindy Focus’s exceptional approach to sexual violence remain steady over five weeks? I think that it could, perhaps, but it would require a lot of on-the-ground, real time adjustment and tinkering. Because shit changes over time.
While Herrang does not have an over-arching code of conduct or safety policy, each of its many departments _does_ have a particular set of rules and guidelines for determining how staff and volunteers should treat each other and the general campers. As DJs, for example, we were reminded again in week 3 that drinking to excess while DJing is not ok. That we have to treat fellow DJs with respect and professionalism, by turning up on time for our sets, checking in with our DJ peers, and being supportive of their work. We were reminded of emergency procedures and shown how to use the emergency phones placed around the camp.

Each of Herrang’s departments change staff each week, so the managers and more permanent staff have the opportunity to edit, change, and adjust processes to respond to their participants’ changing needs. And the work of training and enculturating an entirely new group of people each week.

This agile people management is the most fascinating part of Herrang. Shane and Spela are juggling hundreds and hundreds of staff members across hundreds of roles. They are dealing with changing and unpredictable conditions (too many campers! a water shortage! disease! excessive heat!) within a framework that has to be reflexive and responsive. It’s a truly impressive thing to see in action.
These staff coordinators manage a base of general staff and volunteers, but work through and with a group of department managers. Each of those managers juggles a 24 hour schedule and a shifting group of workers of various skill, ability, and inclination. If you thought it was difficult managing entitled middle class white men on the dance floor, imagine trying to get them to work hard in an industrial kitchen for a black woman manager.
One of the primary concerns of the staff coordinators and managers is morale. How do you keep so many people feeling good over a long period of time under difficult circumstances? They don’t sleep enough, they don’t eat properly, they’re saturated in endorphines and adrenaline, and they’re doing unfamiliar work. How do you keep the whole machine running?

Herrang has a broad system of processes for handling these issues, from staff appreciation parties to balanced shift lengths and times, and a fairly efficient process for handling complaints, concerns, and questions. It is certainly not perfect, and it has flaws. But not because no one is trying. The staff managers and coordinators are caring people, and they work hard to improve processes every year. They’re also clever and inventive. Because they are also jazz dancers :D

What I’ve noticed about Herrang, is that the more permanent staff (people who are there for more than two weeks) tend to be curious, inventive, industrious, cooperative people. To the point of obsessive. Living in the countryside for 7 weeks, they start making things. Inventing things. Experimenting with things. While a conventional office workplace might foster pranks, Herrang staff move beyond your random ‘wrap a car in toilet paper’ prank to ‘wrap every item in the camp in toilet paper’. They come up with brilliant ideas, but then they truly relish figuring out how to execute these plans, and then do so within a contracted time span and limited resources. Someone might decide that the theme for this party is ‘Savoy’, and by the end of the day, staff have build an entire New York neighbourhood out of cardboard, wood, and fabric. A woman might have lost her phone, and by the end of afternoon, staff have built a human sized phone, put a jazz band on a truck (including a piano) and moved the whole thing across the village to her dinner table where she’s serenaded by her friends and peers. And giant phone. Someone else finds a giant glowing model moon, and by the end of the week she’s not only suspended above the square, she’s lit from within with a suspended table and chairs beneath her to be enjoyed by dining lovers.

This is the part of Herrang I like most. It’s exciting. It’s stimulating. Over-stimulating. I really enjoy real-time problem solving at the best of times, but on this scale it’s invigorating. Thrilling. Dangerously addictive.
I really like working with such a clever, creative group of people from all over the world. They manage language differences, tiredness, negative budgets, and sexual tension with enthusiasm and professionalism. And good will. Yes, people crack the shits and get overtired. But they also laugh a lot every day, and seek out ways to delight each other.

They’re also some of the kindest, most generous-hearted people I’ve ever met. One of the most common things I see and hear in the camp is a person going to great lengths to find out what their colleague likes best, hunting it down (even going driving hours to find it), then surprising them with it. Just because they looked tired or a bit sad. Or because they love them. Yes, there are pranks, but they aren’t cruel pranks. They’re loving, affectionate pranks. Filling a new teacher’s classroom with balloons for their first class. Swapping wardrobes with another dancer for a day. Learning an entire, complex jazz routine in a day, then recruiting a jazz band to surprise someone with it in their office at lunch time. Organising a parade of children and adults playing musical instruments and wearing costumes to tramp through the camp, just to entertain the participants and audience. Leaving a punnet of perfect strawberries on a colleague’s desk, because you know they are lovely.

And on top of all that, they love to dance and sing. To eat and cook and make love. To work hard and sleep deeply. To argue and talk and laugh.

These are the reasons I, personally, go back to Herrang. I like to spend my days visiting people’s offices, learning about their work, seeing how they do things. Watching people be kind and generous. Laughing til I can’t breathe.

Gofund me update

What’s going on with my Australian Safe Space Legal Fund?

Here is the latest update:

Hello friends!
You’ve no doubt been wondering what’s been happening with this project. Well, here are the details.

I’ve paused the fundraising element of this campaign, as we have raised enough money to cover the latest round of legal fees. Phew.
Now I’ve been able to honour my work commitments in our scenes. And to take advantage of this work to meet and learn from safe space workers all over the world.

I (Sam) was booked to DJ in Korea (at the Rhythm Korea event), and at the Herräng Dance Camp in Sweden. Mid-June I left Sydney for Korea, where I was not only a staff DJ at this event, but catching up with local dancers and organisers.

Korea is, of course, home to the Dance Safe Korea organisation, which is one of the largest and best-organised safe space organisations in the international dancing community.
Each time I visit Seoul, I take note of the public posters, pamphlets and information brochures DSK have at all the dozens and dozens of swing dance ‘bars’. There are posters with information about how to treat dance partners respectfully, and how to get help when you need it. And these posters have been printed by the hundreds, and distributed all over this city of 10 million people.

Rhythm Korea also gave me a chance to meet and catch up with dancers from outside Seoul (Incheon! Busan1), from Thailand, from Japan, from Hong Kong,… and other Asian cities. Not to mention visiting teachers from Sweden and France.

I am always inspired by the DSK team. Their awareness-raising work is backed by some of the most comprehensive survey and statistical work I’ve seen in the dance world. And they are truly great people.

After Korea, it was off to the Netherlands. I spent time in Amsterdam and Rotterdam, two very different Dutch cities, and had a chance to meet and speak to teachers, organisers, and dancers from both those cities. Each local organisation has a different approach to safe space policies and actions, but it’s fascinating to see how the socially progressive Netherlands fosters a very different (and diverse!) dance culture.

For me, it was wonderful to see and speak to Dutch friends who have been working hard on tricky issues, and it was really _nice_ to take time to hug and be hugged by friends and colleagues who are so determined to do good stuff. <3

Right now I am in Stockholm, with a couple of meetings planned, but no firm dance safety sessions organised. From here, I will go into the Swedish countryside to work as a staff DJ at the Herräng Dance Camp.

 

Sweden is culturally very different again, and this huge, long-running event has been dealing with a range of safe space challenges. As a staff member, I look forward to the latest iteration of my (DJ) department’s action and response plans. The Security Team has had a personnel reshuffle, with changes like increased gender parity, and my own DJ managers have been developing schemes that run across the five weeks and dozens of DJs on staff during this time.

 

I’m also looking forward to meeting up with my European friends in Herräng to talk safety policy internationally. In previous years we’ve run ‘Feminist Fika’, a catch-up session for dancers visiting from all over the world. This year I’d like to talk about peer-centred safety initiatives, and to hear about all the hard work my international friends have been doing. I’m also looking forward to more of those comforting hugs and supportive conversations.

I’ll also have the chance to meet up with black dancers from the US who are addressing black lindy hop matters, and doing the hard work of interrogating the intersection of race and gendered violence in the dance world. I’m particularly keen to see what they’ve been up to since January.

If you’re doing safe space work in your local community, or at events as you travel, make sure you take time to look after yourself. Not all the stories we hear are good, and we all need time to rest, relax, and _dance_.
You’re not alone: we are here to hold your hand or lend an ear. Reach out!

Sam.

Safety and dance: the limits of the law

The laws that the state and nation have in place to dictate how we touch each other may not be good laws.
eg in NSW, Australia, the legal system does not adequately protect us from sexual assault and harassment. The laws are inadequate, the legal system (from police to courts) do not prevent or protect us, and the consequences of laws do not punish or educate offenders.

So I don’t think the laws are enough. I believe that our laws disadvantage marginalised peeps: women, children, girls, trans folk, queers, poc… anyone who’s not a straight white middle aged man with money.
Just saying ‘follow the laws’ is obviously not enough.

More than a Code of Conduct

I have some feels about this topic, largely based on my experiences writing and thinking about sexual assault and harassment, and on my experiences as an event and school manager, dance teacher, and DJ. But mostly as a consumer and attendee: someone who’s tried to get help at events.

With specific regards to a code of conduct:
A CoC is just one part of a range of strategies for responding to and preventing sexual assault and harassment (and other dangerous and/or illegal anti-social behaviours). It’s important to think about the _purpose_ of a CoC. This is one for my current event, Jazz BANG 2-5 May 2019. I’ve just seen an error in there where I’ve clearly fucked up the html, so I’ll fix that. Lesson there: the first draft of a CoC is never the best. This is about the.. tenth? draft of mine. And It’s definitely not perfect.

What should a CoC say? I think of it as:

  1. a statement of the organisation/host’s values;
  2. a public list of ‘rules’ or a statement about how this event abides by laws regarding anti-social/dangerous behaviour.

Who is the intended audience for a CoC?

  1. The staff and organisers of the event/space are the first audience: this document should remind them of the things they value and hold dear. It should be a positive rallying call: “We believe people have a right to safety. We believe that lindy hop today should honour its black roots. etc etc”
  2. A CoC addresses contractors and casual staff: visiting teachers, one-off volunteers, musicians in visiting bands, etc. It tells them what this space values, and the general attitudes about safety and mutual respect. This suggests to marginalised peeps that they can be safe here, and ask for help, but it also says to potential (or existing) offenders that their behaviour will not be tolerated (so hopefully it works as a deterrent).
  3. A CoC addresses punters/customers, students, guests and attendees. People who pay to be there. It is a public statement of values, an invitation, and a welcome for people. It’s also a warning to offenders: don’t do that here, because we will act on it.

More broadly, a CoC can also work as a smoke screen, or token gesture. eg I know offenders who’ve publicly declared that they have and support a CoC, with the intent that this action would then absolve them of future offences: ‘I can’t be an offender, I have a CoC and I support safe spaces’.

Structurally, a CoC is useful if it has:

  • a statement of intent or value statement (what we value, who we are, what we believe in)
  • a code of conduct (what we will not tolerate)
  • a specific sexual harassment policy that outlines what the local laws define as sexual assault and harassment, and then how this manifests in a dance context
    -> a reminder that businesses (eg in NSW, Australia) have a legal obligation to work to protect employees and customers from sexual harassment and assault
  • the very first thing a CoC needs is a helpline: how to get help in a hurry (phone number, email, person for f2f)
  • then a description of the process (what happens) after reporting
  • and a description of the consequences for offenders.

Articulate the ‘unspoken rules’
I think it’s essential to have a CoC and to never rely on ‘common sense’, because the lindy hop world is characterised by travel and travellers: we are from different cultures and countries, we speak different languages, and our countries/regions have different laws. So there is no _common_ sense, just a lot of different types of sense that regularly contradict each other.

I’ve found this idea of ‘unspoken rules’ needs to be interrogated when we’re doing this work. eg I’ve found that women reporting offenders may say “He made me feel gross.” Which is a legitimate comment. But then, if we want to tell men not to ‘be gross’, we need to know exactly what it is that ‘felt gross’. So it’s important to encourage women (and men and everyone else) to articulate what it was that ‘felt gross’. For example, ‘feel gross’ might include:

  • standing a bit too close than is comfortable
  • maintaining eye contact too long, or ‘following her with his eyes’ wherever she was in the room
  • touching her frequently and in many ways from the very first meeting
  • asking her to dance repeatedly
  • buying her drinks

In isolation, there’s nothing wrong with these actions. But it’s the combination of actions, and the duration or number of these actions that makes someone ‘feel gross’. Looking at this pattern, I’d say that this man is dominating a woman’s time and physical and social space. If he’s continually speaking to her, asking her questions, etc etc, he’s also isolating her from other people: he’s dominating her time and space. If this is happening to a brand new very young woman dancer by an older man, then we would hear alarm bells.

But all these ‘feel gross’ in more ways in some cultures than in others. And we often know the difference between someone who is accidentally inappropriate and someone who is deliberately inappropriate or carelessly inappropriate.

So if our CoC is meant to be useful, we need to have specific examples of what’s not ok. eg, a ‘How does this relate to dancing’ section.
After you’ve put a lot of research and work into this, you need to think about how you deliver this information. I feel a multimodal approach is best:

  • a digital version on the website
  • a paper version on a page at a dance
  • an abbreviated, visual or comic version online, on a poster at events, on flyers/postcards or other take-home paper media
  • short spoken comments and intros in classes and at parties.

From here, though, you realise quite quickly that a CoC means nothing if you don’t also have a range of other tools in place. You need a) response strategies, b) prevention strategies, c) training and support for staff, d) legal advice for drafting documents and enforcing rules.

Responding to incidents:

  • what is your response strategy if someone does make a response? Are you staff trained in this? Are their responses consistent?
  • do you have a report making process to record the incident?
  • if you do eject someone from an event, how long are they ‘banned’? How do you tell staff that someone is banned? What do they do if the banned person turns up at events – when do they call the police?
  • what is the actual step-by-step process of ejecting someone from an event? Who does it? When? How?
  • if you ‘warn’ someone, what are the consequences if they repeat offend?

And so on and so on.
I’m personally very not ok with approaches that focus exclusively on responding to incidents, and that use a top-down hierarchy to enforce consequences. If we just have a boss ‘telling people off’ and banning people to ‘protect women’, then we are just maintaining the patriarchal status quo. We’re not actually changing culture.
I believe that we need to dismantle this. So we need to talk about _prevention_. And that’s where things get complicated.
Threats of consequences for offenders do not work as dissuasion. If it did, then the existing laws would be adequate.

How do we change the current lindy hop culture?
We need to look at class culture and the way teachers speak to each other, students interact, etc etc.
….and lots of other stuff.

What next after Codes of Conduct?

A few years ago, in 2015, I did a survey of Australian dance events, to see if they included a code of conduct on their event websites. There were mixed results, including a fairly unpleasant email from the organiser of an event which did not have a CoC at the time, and has since folded.

I (or someone else!) should at some point revisit this survey, to see if things have changed much in Australia. Do we see CoC at all Australian events? If not, which events don’t have them, and why not?

But that’s not the topic of this post.

Now I’m wondering if events (including local party nights) have follow-up processes to accompany their CoC. It’s all very well to have a list of things attendees cannot do at the event, but I have some questions.

  • Does the CoC provide specific examples of what constitutes sexual harassment or assault in a dance setting?
  • What are the consequences for people who break the rules?
  • Who enforces the rules?
  • Is there a spectrum of responses from warning, through banning, to calling the police or evacuating a building?
  • If these responses exist, are they listed in the CoC?
  • What is the in-house process for these responses?
  • Who has the authority to call for a consequence and then enforce them?
  • How are these actions documented?
  • How are these documents stored?
  • Who has access to them?
  • Is there any follow-up on these actions?
  • Is there any scope for the repatriation of banned offenders?
  • What are the terms for their return to the event?
  • Who monitors this process?
  • How is information about who is banned passed between generations of staff at an event?
  • How does this communication of knowledge account for Australian defamation laws, which would deem this publication of a potentially defamatory statement?
  • If a banned person does decide to sue for defamation, who would they sue – the organisation/business? An individual working at the event? If the latter, how does the host organisation respond to and support this person?
  • How does the host organisation ensure that staff are not exploiting their power to break the CoC rules? What measures are in place to police the policers?

I feel at this point the majority of events have gone no further than simply cutting and pasting a CoC. These later questions all ask for a fair bit of work. And I know there are some organisers which do not prioritise safety to the extent that they would invest in this sort of labour.

Who is responsible for fighting racism in dance?

White people, particularly white people of influence (like dance teachers) need to get their learn on. Rather than placing the burden of policing racism on the backs of people of colour, white people need to listen to people of colour, and start policing their own behaviours.
Just as men need to be responsible for policing their own sexist behaviour, rather than waiting for women to do all the labour of speaking up.

We can be certain that the preponderance of white faces in lindy hop today is a result of the white mainstream’s appropriation of black culture. Being able to steal-and-sell a cultural practice is a mark of power and privilege. The repackaging and ‘toning down’ of the black racial markers of lindy hop (and other dances) is part of this process of appropriation. Insisting on using counts, focussing on biomechanics rather than music, enforcing white middle class gender roles, and so on are all markers of white appropriation of black dances. These dances are made palatable (and marketable) for white middle class audiences through this ‘whitening’ of black dance.

If we _don’t_ address this matter in our classes, and in our own thinking, we are perpetuating it. We are doing racist stuff. We are shoring up racism.

Breai Mason-Campbell has asked people “What are you doing to decolonise lindy hop?” Because that’s how we address racism in this dance. We, white people, do something about it.

Topic: improvisation, and musicians teaching us to dance (1)

I’ve just watched this video that Alice hooked up on fb. In this vid the musicians demonstrate how collective improvisation works in nola jazz.

Now, this is just one type of improvisation, in one type of jazz. But it’s a good example of how I think about lindy hop.
Both partners are equal participants in the band, but they have different roles. They share the same sense of time, the same beat. There’s a melody (because they are dancing a ‘standard’), and there’s a shared key, and they’ll be working in 4/4 time. The band leader sets the tempo.

But

they can do a lot of improvised stuff within that framework.
It’s a fun game to play ‘who’s the lead, who’s the follow?’ in this song. I like to think of the clarinet as the follower and the trumpeter as the leader. The leader is carrying the melody and setting the tone. The clarinet is improvising all around that.

And as the man in the video says: we are respecting the structure of phrases, of choruses, and of the build and flow of the song as a whole. So sometimes we might improvise like crazy arpeggios, and sometimes we are more subtle and find the harmony in single notes.

Anyhoo, this is how I think about jazz and how I think about lindy hop. So this is how I start all our beginners. Find the beat, keep time, learn the ‘time step’ (to borrow from tap – the basic step we use throughout this dance), then improvise. It’s ok for both people to improvise at once, it’s ok to take turns improvising it’s ok to just do it vanilla. Then of course, the way we improvise can vary, depending on the music and how we feel individually and as a team.

Topic: groove, musicians teaching us to dance.

A student, who is also a musician, just sent me a message. They’re from a rootsy/folk sort of background, and play a lot of gypsy jazz. They’re just discovering other types of swinging jazz.

The message said:

“Surely there is nothing better to lindy hop to than Oscar Peterson. Surely.”

We had a conversation, and at first I was a bit ‘mmm, not necessarily,’ and it spread into stuff about how groovy stuff with a deep pocket was cool in the 2000s, but isn’t necessarily awesome for all sorts of lindy hop.
Then I said something like ‘but that Ella and Louis album features Peterson, and it’s wonderful. Oh, and then there’s this. And this. And this.’
And I have to concede: Oscar Peterson is wonderful.

But.
This sort of jazz has a different groove to a big Webb band in full swing, or Goodman’s small groups, or Slim and Slam.

And it made me think: I don’t want my students to always ‘bounce’ or ‘pulse’ in the same way to every single song. _I_ don’t want to groove in the same way to every song.

Anyhoo, I was listening to a bunch of different types of jazz just now, figuring out how different grooves work in the music and in my body.
Then I watched this video, and noticed how each musician has a different groove in their body, but a shared sense of time, and they’re all listening to each other. And once again, I’m thinking ‘music first: musicians can teach us a lot about dancing.’

The end. By Sam.

WHAT THE FUCK Your understanding of following in lindy hop is fucked up or, Sam loses her shit.

There’s a discussion going on on facebook where people are really being WRONG.
Good thing I’m here to set them straight.

This discussion is, in the broadest terms, about how teachers can help their follow students contribute more to the partnership.
Of course, we all know that this question is predicated on a false paradigm. We all know that lindy hop is not about leaders laying out a series of moves and follows completing them perfectly. And we all know that a follow’s creativity is not based on (her) ability to slot jazz steps into the spaces between moves or into the moves themselves.

We know this, don’t we?

I have gendered this deliberately, because this is an old partner dance paradigm based on white, middle class gender and social conventions, and having very little to do with vernacular dance.

The original poster had three questions, and I answered them. The questions were expanding on a class exercise where the leads had been tasked with ensuring their partner had the best dance ever (engaging with them, etc etc), and the follows with bringing creative work and play to the dance. It apparently blew their students minds, and everyone had a really great time, including teachers.
Here I respond to the questions the OP asked at the end of their post:

1) Why were the followers so baffled at first when we gave them this assignment?
Patriarchy. Women are trained to put others’ needs before their own. That includes helping leads look good by being perfect follows.

2) Why were the leads so confident at first that they were already doing it?
Patriarchy. Men aren’t trained to put others’ needs first.

3) And how can we add in these little “life lessons” (as one of our students called it) throughout all of our classes in every level?
I have three teaching rules: Take care of the music, take care of your partner, take care of yourself. That last one is as important as all the others, especially for follows. I might extend that to include:
– follows are responsible for carrying the rhythm too;
– follows, don’t compromise your own rhythm and timing for the lead;
– connection isn’t just about follows being able to ‘hear’ a lead’s leading. It’s about leads hearing and feeling the follow,

or, as with an older woman this week in a private,
– if you have a sore knee, don’t ever push through. Stop, take a break. Ask for a pause. Give yourself credit for knowing what you need.

I think that the problem here isn’t ‘how do we get followers to do X and leads to Y (within our existing dance paradigm’, but rather ‘what the fuck are you doing? This isn’t lindy hop. You need to get back to class and relearn how this thing works.’ Of course, I’ll not be posting that on fb in a civil discussion, no matter how much I might like to.

Anyways, the thread continued, with each post more baffling and frustrating than the last.

Then there came this post:

There are many ways to approach this, but I think it’s very difficult to be expressive when you don’t have a jazz step vocabulary that’s in your muscle memory. I like teaching specific ways to play with specific basic steps. Practice that particular variation whenever that step is lead (leaders can do the same thing to work on their own style, but hopefully not at the same time) Over time, that variation will feel natural and eventually your body will simply respond to the music and/or energy of the lead to plug in whatever move in your vocabulary feels right. And you’ll also be able to utilize that vocabulary in other situation besides the ones you specifically practiced. I think that’s the best way to start. With more advanced students, you can give exercises that require the follower to get creative with certain patterns.

There is so much wrong here.
I just … I cannot. I can’t even. Why. How. What even is this? It’s not lindy hop.

But of course, I replied:

I don’t think follows ‘having a voice’ = follows slotting jazz steps into the shapes a leader proscribes.

I vigorously reject this paradigm. Lindy hop is far more complex and interesting and also far simpler and more enjoyable.

But that person doubled down with:

….You need a vocabulary before you can be creative….

And then I responded:

I totally disagree, and i think that lindy predicates innovation and making shit up. And total noobs are brilliant at being creative without a body of jazz vocab. And i’d much prefer they let the music and their partnership move them, than they just pulled out rote moves.

This poster responded, tripling down, so I bowed out.

But I want to make this point:

If we insist that students (women, follows) cannot improvise or be creative without having first consumed and perfected a body of vocabulary, we are setting up troubling power dynamics. We are saying: you can only get this vocab from me, the teacher. This sets us up as a powerful authority.
If we insist that the only way of being creative in lindy hop is via set vocab, we are also saying ‘your individuality and the steps and shapes you invent are not important to lindy hop. are not lindy hop.’ So while we are establishing our own power and status as teachers, we are also deconstructing students’ own power and confidence. And devaluing their skills and creativity.

It’s also flying in the face of black vernacular dance history and culture. ie it’s wrong. It’s not lindy hop.

In contrast, I believe that humans come to lindy hop classes with a vast body of skills, experience, and qualities that make for brilliant lindy hop.
They know how to interact with other humans. Even if they aren’t much good at it, almost every person in a dance class can figure out how to work with a partner. Particularly if you explain or demonstrate how to do it. So rather than my setting up a weirdo language-based technical jargon filled example of partnership, I might say ‘please hold this person in your arms the way you would a dear friend’. Or I might say ‘you dance one 8, then they dance one 8, and I want you to imagine your are demonstrating it so that they can memorise it.’

They will then use their eyes to make contact, they will orient their bodies towards their partner, they will stand close enough to see and hear each other. They will apologise if they kick their partner or anyone else. They will negotiate who will go first and who will do what role.

Additionally, humans are phenomenal pattern matchers. I’m astounded by how good first time dancers are at identifying patterns, then memorising and recreating them. And they get very good very quickly at doing this with increasingly complex patterns. And rhythms, of course, are just patterns. They learn very quickly how to use their senses – their eyes, ears, bodies – and their brains to identify, learn, and echo back rhythms and patterns.

This is of course brilliant for learning a partner dance. They can learn a basic rhythm from a teacher demonstration in 3 minutes. They can learn how to dance with another human in 5 minutes. And then they can map it onto a partnership with another human they’ve just met, negotiating social discomfort to create a shared rhythm and pattern. That is AMAZING. And 90% of the time the teachers (you) only need to step in once or twice to set them in the direction you’d like to see (eg consensual, cooperative, etc).

And then, humans are also incredibly good at translating this pattern matching business into finding and keeping the beat in a song. They maintaining that beat as they do other tasks. While touching someone else. And learning other, more complex rhythms across various spatial planes.

Humans are fucking mind blowing.

So if you set up the exercise/task correctly, either partner in a lindy hop couple is more than capable of being creative within the partnership right from their very first class. They don’t need to learn X number of core jazz steps. In fact, if you’re not careful, they will invent their own. _Especially_ if you tell them a little story about how jazz steps were often invented from day to day life (pecks, crazy legs, cool breeze in the knees, pimp walk, fish tail, boogie forward).
If you have already done a 3 minute solo jazz warm up, they will already have a bunch of jazz steps under their belt.
If you have encouraged them to experiment and feel ok, they will experiment and create new steps and rhythms.
If you point out which things they already do well (all this stuff), they will feel confident enough to share these new ideas with their partners and the group.

And all this long before you get to set moves or lindy hop shapes!
In fact, if you get to this points and you see your lindy hop ‘moves’ as limits or restrictive shapes, then you really need to rethink your lindy hop structures as well. Because this is the wonderful thing about lindy hop: it is DESIGNED TO ACCOMODATE ALL THIS INDIVIDUAL AND COLLABORATIVE INNOVATION AND CREATIVITY!

The goddamm swing out is DESIGNED, BUILT specifically to accomodate individuality. The closed circle is literally broken open to let individual partners improvise. THIS IS LINDY HOP.

So I don’t fucking know what’s going on here. How can you even dance a dance that tells one partner they have no right or room to be creative? WHY WOULD YOU EVEN DO THAT DANCE?!?!?!?

It’s totally ok for students to not be good at making things up or creating things. They can learn – they’re there to learn! In fact, I think that this is one of the most important parts of a lindy hop class: we learn to be ok with not being perfect at things, and we learn to learn from our peers and from ourselves. We let the music guide us, not strict studio dance class rules.

But in my experience, humans are really REALLY good at making things up.
They are so good at recognising complex patterns, internalising them, and then recreating them. Humans can always find the beat in a song! Then they can keep it as they do complex tasks on different spatial planes (ie walking in time)!

Creativity and innovation don’t need to be specific, reproduceable dance steps. It can be the way you hitch a shoulder, a little extra bounce in your step, or a hugging your partner a bit closer in the best bit of the song.

If you do a jazz warm up, students’ll have 3 minutes worth of neat jazz steps.
If you tell students the stories of how a particular jazz step was born, you’ll probably have to fight to stop them inventing their own. I mean, pecking, crazy legs, cool breeze in the knees, boogie forward, broken leg, fall off the log. Who doesn’t want to get in on that action? Create a step that reflects their own day to day life?
When the step has a story, they will really enjoy ‘telling that story’ to their partner, and their partner will listen. So both of them will make space in open or closed or without touching to ‘do some jazz’.

But even better, if you play good music, and just ask them to ‘groove a bit before dancing’, and then ‘keep that groove with you all the time’, they will become fantastical innovative creative forces.

The very nature of lindy hop is innovation and improvisation. The swing out itself is an historic, literally breaking open of a fixed shape to let in the improvisation. A swing out asks each partner to be ok with being on their own for a bit. On their own, but with a partner. Improvising or not.

This is how vernacular dance works: it adapts and changes to meet people’s needs.

What does it mean to be a ‘heavy’ or ‘light’ follow? No, seriously, what does it mean?

I’m getting pretty curious about how these ideas and words circulate.

I haven’t heard a decent international teacher use the idea of ‘heavy’ or ‘light’ follows in years. But I still hear it at a local level.
This makes me think that either local teachers aren’t updating their learns regularly by taking classes/workshops (for whatever reasons – cost, time, inclination, etc), or those mid-level traveling teachers who do a _lot_ of teaching are still using the term and concept.

Anyways, now I’m starting to think about these quick-fix jargon type words (frame, light/heavy follows, compression, extension, etc), I’m wondering what people really mean when they use these terms.
It doesn’t seem to be used in reference to leads, which immediately makes me suspicious.

There seems to be this persistent myth that follows are 90% responsible for connection, which is then related to the idea that a good follow ‘just follows’, which suggests that following is magical unicorn trait. That tied to this inexplicable ‘heavy/light’ thing suggests some scary stuff about body size/weight and gender.

To turn it back into a teaching issue, how exactly does using this term and concept help people learn to dance?
What exactly are teachers trying to communicate to their students when they use this language?
I mean this as an honest question.

What is the difference between a ‘light’ follow and a ‘heavy’ follow?
The former responds really quickly to a lead, with no delay? The latter takes longer to respond? If this is the case, then how do we account for a follow takes the ‘right’ amount of time (eg 8 counts)? And then, how is this time measured?

Is it about time?
It really feels as though this idea of light/heavy follows is about response time. And this idea of ‘response time’ is separated from the idea of ‘time’ in a rhythmic/musical sense. A beat is a beat is a beat. The band sets the ‘time’, and if a follow is keeping that time, then they are always ‘in time’ and never ‘too late’ or ‘too early’…

Unless it’s all about responding to the lead. In this case, then it’s not that follow is too late or too early, but that the follow is not keeping the same time as the lead. This is a) bullshitly control stuff, or b) both partners neglecting the music, because we both have a responsibility to take care of the music.

Or is it about weight, mass?
But if it’s not about time, then is it about actual physical weight? That seems weird, because as a fat chick, I can easily make my hand float in my lead’s hand to ‘feel light’. It has nothing to do with my physical body weight.
Even so, I don’t think that the actual weight of a hand (or a body) is the issue, as we aren’t dead weights, we are active bodies, moving ourselves. Unless leads are asking follows to be dead weights physically wrenched around the floor. But that’s dumb.

Or is it about touching someone?
So perhaps it’s meant to be a way of talking about connection, in the physical and emotional sense? ie the difference between a limp hand that’s just being held by someone else, or a situation where two people are actively holding each others’ hands?

I’m down with that final scenario: when we dance with someone, we _both_ hold each others’ hands, and we both hold each other in our arms. Including follows. We are actively present with our partner. We are here, now.
But even here, we have moments when we aren’t 100% on. When we’re tired, or laughing too much to stand up properly, or when we’re holding our loved one, or … etc etc etc.

Can we just throw this term out the window?
Again, I think that I’m most interested in the idea of partnership as active, responsive, ever-changing, mutable. A ‘light’ or ‘heavy’ partner sounds like a fixed state. I don’t want to be a static or fixed state. I want my partner to know how I feel all the time, and vice versa. Because this is communication, not a leader giving follows directions.