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.
Nathan Sentance’s piece Diversity means Disruption (November 28, 2018) is important. It addresses the experiences of people of colour (specifically first nations people) within arts and information institutions – libraries, museums, galleries. My own background is in universities and libraries, with my information management postgrad work focussing on the management of first nations’ collections and access to collections.
In this piece Sentance makes it clear that diversity in itself is not useful. Just having people of colour on the team does not provoke institutional change. Representation is not enough; we need structural, institutional change to disrupt the flow of power and privilege.
In this post I’ve taken some lines from Sentance’s article (in green italics), and I’ve responded to them with specific reference to the lindy hop and swing dance world.
Why a diverse teaching line up will change the culture of lindy hop. And a lot of white people will find that uncomfortable.
Having black women teach at your event is radical.
Why hire First Nations people into your mostly white structure and expect/want/demand everything to remain basically the same?
Why hire people of colour to teach at your dance event within your mostly white structure and expect/want/demand everything to remain basically the same?
Why don’t libraries, archives and museums challenge whiteness more?
Why don’t dance events and dance classes challenge white, middle class modes of learning and learning spaces more?
As result of the invisibility of whiteness, diversity initiatives are often about including diverse bodies into the mainstream without critically examining what that mainstream is
As a result of the invisibility of whiteness within lindy hop, diversity initiatives are often about just hiring black teachers at big events, without critically examining the way the classes and performances at these events construct a white ‘norm’ that reinforces the mainstream.
Kyra describes this “When we talk about diversity and inclusion, we necessarily position marginalized groups as naturally needing to assimilate into dominant ones, rather than to undermine said structures of domination”
White lindy hoppers ask ‘why aren’t there any black dancers in my local lindy hop scene?
I have seen a high turnover of staff from marginalized communities, especially First Nations people, as well as general feelings of disenfranchisement.
Black dancers get tired of being the only person of colour, asked to ‘give [themselves, their time, their energy] a talk about black dance and black culture’ to white audiences, to give, to work, to be visible, to represent blackness. Tokenism is tiring. Tiring.
1.Don’t let white fragility get in the way of change.
….[white people] need to understand that [their] discomfort is temporary, oppression is not and as organisations we need to create more accountability.
It is difficult to be told you are racist, when you are pretty sure you aren’t. It’s difficult to be criticised, as a dancer, as a person, by someone you feel you are including as a charitable act of ‘diversity’.
Ruby Hamad wrote about this and how the legitimate grievances of brown and black women were instead flipped into narratives of white women getting attacked which helped white people avoid accountability and also makes people of color seem unreasonable and aggressive.
If you feel attacked, perhaps it is only that you are being disagreed with?
3. Support us.
…Being First Nations person in a majority white organisation means a lot is asked of you that is not in your role description. This needs to be acknowledged.
Being a black teacher at a majority white events means a lot is asked of you that is not in your role description. This needs to be acknowledged.
Your extensive planning and carefully structured workshop weekend might seem very good and progressive to you. But it might be alienating, discomforting, and marginalising for people of colour. You might feel your black guests are ‘helping white people learn’, but they may feel set up as a ‘great black hope’ on an inaccessible stage. When what they might prefer is to spend time with other dancers as a new friend, as a peer, and to teach using other models.
If all you’ve changed in your program is the colour of the skin of the people presenting, then you haven’t changed anywhere near enough.
Additionally, support should include providing First Nations only spaces when necessary as well as supporting staff with time and resources to connect with other First Nations staff in other organisations and to connect with different community members as part of our professional development.
Support should include providing black teachers and performers with black only spaces. …and the time and resources to connect with other black teachers and performers.
Hire more than one black person at a time.
Give black women time with other black women; ‘black girl talk’ is important.
Hire black dancers from different styles, black singers and musicians, black artists and writers, and give them time to talk and make friends.
4. Remember it ain’t 9-5 for us
Dance teachers at events are ‘on’ all the time they are in front of other people. Black dancers are black all the time. Their experiences of race shape their whole lives.
Black dancers often consider themselves part of a bigger black community, to whom they owe loyalty and responsibilities. They don’t owe you a complete and full history of everything black about lindy hop. Some things are private, and some things should remain secret. They don’t owe you all their time and energy to ‘help white people learn’. They have and need time in their own communities and families.
A useful analogy:
The Savoy ballroom was an integrated space. That means that white people had access to black spaces*.
Some spaces need to remain black spaces, where white people cannot go.
Some dance history and dance knowledge needs to remain black culture; white people aren’t owed all of black dance.
This is what it means to decolonise black dance: to take back physical and cultural space. To say “No” to white bodies and voices. And for white people to accept that.
Nevertheless we cannot have change or meaningful diversity without disruption.
Having a black teacher at your event will not change the status quo.
You will need to change the way you structure your event. The way you speak. The pictures you show. The language you use.
Having a nursing mother teach at your event will not change the status quo.
You will need to change the way you structure your event. The clothes they wear. The way you speak. The start and finish times of your classes. Their bed times.
Representation is not just about black bodies or female bodies being present. It is about disrupting the status quo – making structural change – to accommodate change.
To have more women teach at big events, to have black women teach at events mean something, you will need to change the way you run events. You cannot simply slot a black or female body into a space a built for a white man and expect to change your culture. You will need to change that space completely.
A lot of your usual (white) students and attendees will feel uncomfortable with a space that privileges black culture and black people. This won’t make these students and attendees happy. They may not have a ‘nice’ time. They may find classes challenging or upsetting. They may not like the way black teachers talk to them, or that they don’t have 24/7 access to black teachers’ time and energy. They may be angry that their previous knowledge and skills weren’t valued as highly as other (black cultural) skills and knowledge are at this event.
This will be difficult for many white organisers to deal with, both in the moment, and in feedback after the event.
Are you prepared to deal with that?
Then it is time you started taking classes with teachers who ask you to learn in new ways. It is time for you to humble yourself. To do things that are difficult and confronting. To be ok with feeling uncomfortable. Practice. Because you need to be ok with this. You are going to have to give up ownership of some of your most valued possessions.
Lindy hop wasn’t dead, white people. It wasn’t dead and waiting for you to revive it. It was alive, it was in the bodies and music and dance of a nation of black people. Modern lindy hop culture is marked by white culture and race, by class and power.
This is why black lindy hop matters.
*Marie N’diaye, LaTasha Barnes, and I were in conversation one night at a bar. Marie made this point. It made a profound impact on me, to have a black woman say this to me, at a white-dominated event that purported to be all about African American vernacular dance. “The Savoy ballroom was an integrated space. That means that white people had access to black spaces.”
It made me realise: I do not deserve or am owed access to all black dance spaces and culture. I do not have a right to learn all the black dances, to acquire all the black cultural knowledge. It is not mine. And it is important for me to remember that a desegregated Savoy in the 1930s gave white people an even greater degree of access to and ownership of black culture and black bodies in motion. A key part of decolonising lindy hop, is for me – a white woman – sit down, and accept that I don’t get everything I want. And in that particular moment, I needed to know when to get up and leave the conversation.
Because black girl talk is important. Black vernacular is important. And I shouldn’t assume I have an automatic right to participate in it, even if it’s happening in desegregated places.
Closed spaces for marginalized identities are essential, especially ones for multiply marginalized identities, as we know from intersectionality (not to be confused with the idea that all oppression is interconnected, as many white women who have appropriated the term as self-proclaimed “intersectional feminists” seem to understand it). Any group, whether organized around a shared marginalized identity or not, will by-default be centered around the most powerful within that group. For example, cisgender white women will dominate women’s groups that aren’t run by or consciously centering trans women and women of color. A requirement for all groups to be fully open and inclusive invites the derailment and silencing of marginalized voices already pervasive in public spaces, preventing alternative spaces of relative safety from that to form. Hegemony trickles down through layers of identity, but liberation surges upwards from those who experience the most compounded layers of oppression.
On the face of it, nothing. There is nothing wrong with teaching a class where students experiment with ‘gendered’ movements. In fact, a class like that is very powerful and empowering, because it teaches us how gendered movement is constructed and learnt through the way we hold our bodies, the speed of our movements, how we occupy space, the way we hold our head, our gaze and eye line, etc etc etc.
I’ve seen a number of classes where this has been done very cleverly, and very well. Once Marie N’diaye was teaching a chorus line class at Herräng, where students were taken through the ways in which chorus lines in the 30s were gendered: how to emphasise your hips v your shoulders, how to turn your head, present a particular profile, focus on shapes or sizes of movements. I’ve also seen ‘girls’ hip hop’ classes taught by a man at a local street dance studio, where the students were taken through very femme movements and choreography employed by women dancers in music videos.
All of these classes make it clear (implicitly) that gender is something you can perform. That you can put on gender and take it off again, like a suit of clothes. And this idea of ‘performing gender’ is borrowed from Judith Butler’s book ‘Gender Trouble’. This is very important. Let me make it clearer: Butler (and other feminists and transpolitics writers) lay out very good cases for the idea that gender is something we _do_, not something we _are_. We learn to behave in ways which align with a particular gender role. This gender role is constructed by the culture in which we live. And the gender we choose is often chosen for us, by our families, our schools, our communities.
Right here and now, we can borrow from black feminists, who point out that there is no single way of being ‘female’ or ‘male’, and that these gender identities are culturally specific. So authors like bell hooks in We Real Cool point out how the dominant masculinity in modern American culture is _white_. It’s informed by race as well as gender. And then authors like Thomas Defrantz in Dancing Many Drums go further, pointing out how black masculinity isn’t just regulated by white ideas of what it is to be a man, but by heterocentric ideas of what a man should be.
In sum, gender is made.
Gender is not just about skin colour or the food you eat. It’s about class, it’s about sexuality, it’s about age, it’s about who we are and how we live every day.
And there are ‘dominant’ ideas of gender in different cultures. By dominant, I mean ‘most preferred’, or ‘seen most often’ or most favoured’. In some cultures there are more than two acceptable gender identities. But within western capitalist heterosexuality, there are only two. In this limited world, there is a dominant, hegemonic masculinity. This idea of ‘hegemonic masculinity’ is culturally specific. I like this term ‘hegemonic masculinity’ because it asks us to talk about class – capitalism – as well.
An ‘ideal masculine’ varies between cultures. If we’re talking about lindy hop, then, we need to allow for the fact that lindy hop today is a cross-cultural, international activity and community. There are different types of masculinity. Many cultures go another step further, and order different gender identities (or ways of being masculine or feminine) in hierarchies. Or, some ways of being a man or being a woman are considered ‘better’ than others.
So what is the ‘hegemonic masculinity’ at work in today’s lindy hop? The answer is going to be different, depending on which country and which city and which local community you’re considering. Let me start with Australia, because that is where I live. And let me start with white, mainstream culture. Here, hegemonic masculinity is:
white (anglo-celtic, coloniser)
Where did I get this list?
Well, if we have a look at a few things in my culture, we can find answers very quickly:
The nation’s political leaders (prime minister, cabinet ministers, etc);
The people with the most money (millionaires, industrialists, business owners);
Religious leaders in the most popular religions (bishops, ministers);
The most commonly-seen and employed actors and entertainment figures.
All of these people are male. And until very very recently, openly heterosexual (often ‘proved’ by having a wife and children), white, able-bodied. Rich. Coloniser.
You can do the same sort of exercise with the dance world. What are the most powerful roles in the modern lindy hop world? How many of these roles are filled by men, or filled by women? And what types of men and women fill these roles? How does your local scene compare with what you see in the videos and websites for huge international American, European, or Asian events? How does your national scene compare with these?
But what about women?
Hegemonic masculinity cannot exist without a dominant model for ‘femininity’. This ‘ideal woman’ is:
white (anglo-celtic, coloniser)
But she is dependent on a male partner, as she is also
physically weak or vulnerable
economically weak or dependant
Her heterosexuality is proven by her ability to have children, and her physical appearance (her sexual appeal). This ‘appeal’ is again contextually dependent. In Australia, she is slim, long-legged, pale-skinned, long (straight) haired, has small feet and hands, clear skin, ample bosom (but not too ample), hips (but not too broad)… and so on.
In fact, her body is an impossible ideal. Women are trained to pursue this impossible ideal at the expense of all else. They are trained to spend more time on how their body looks, than on how it works. To spend more time thinking about what they look like, than on what they can do. They spend time in the gym working on their body’s appearance, rather than their body’s functionality.
From here this ideal femininity and masculinity can also be defined by how they behave, or how they act. Men are active, physically tough, powerful, defensive and offensive agents. They take up physical and aural space in public. Women are passive, acted upon, vulnerable, hurt, weak. They make themselves small and speak softly so they don’t take up space. These two models are used to justify the relationship between the ideal male and ideal female: the female requires a strong man to protect her. The strong man requires the vulnerable female to give him children (and incidentally prove he’s not gay :D ) and keep his home. The active, fierce man is complemented by the passive, emotional, gentle woman.
And so on.
All of the things I am writing here are old news to anyone who’s done any feminist reading. I myself have two theses and a bunch of articles drawing on extensive field work and textual analysis to prove these ideas. In fact, my doctoral thesis looked at how this stuff plays out in the lindy hop world.
Let’s go all the way back to that first question:
What is the problem with teaching ‘traditional’ gender roles in lindy hop?
Nothing. While some feminists would disagree with me, I don’t think there’s anything wrong with being vulnerable or small or pale or delicate. Or strong and bold and heterosexual. But I do think there’s a very big problem with a) these models being presented as the only ways of being a man or woman, b) with ‘man’ and ‘woman’ being the only options, and c) with these dichotomies (either-or options) being the most preferred models.
In lindy hop today, we see traditional white, heterosexual gender roles rewarded and valorised across cultures.
Take a look at the winning ‘couples’ at ILHC, the Savoy Cup, or any of the other big competition events. Who wears the dresses? How does each partner move independently, and in reference to their partner? What is their ethnicity? What angles and lines do their bodies make?
The competition finalists and winners are almost exclusively white, heterosexual-presenting, and adhere to these very conventional gender roles. We can make occasional exceptions, we might even see one same-sex couple. There may be a few women wearing trousers. But taken as a whole the repeating, and therefore dominant elements do nothing to reconstruct or challenge the gender norms. We never see women leads in winning couples. We never see men as winning follows. In fact, we rarely see a deviation from this gender binary: man/woman. How dull. How dangerous.
What’s the problem with this?
If these winners align with the dominant values of their community, is there anything particularly wrong with this?
This is where things get really interesting.
What exactly is the problem with these two gender roles?
These two roles encourage particular types of behaviour. That’s a very general comment, so let’s get specific. I’m going to take an issue that’s very important: safety.
How do these roles contribute to sexual assault and harassment in the modern lindy hop world?
I’m going to assume that you agree with me that sa and sh are bad things. Remember, this isn’t a universal belief. There are plenty of people who don’t believe that sh and sa are actual real things. I believe that they are. I believe that they are bad, not only for the people involved, but also for the community as a whole.
sa and sh physically hurt people, but they also discourage women from entering high profile or well paid roles (DJing, teaching, MCing, organising). This means that sh and sa limit the way our communities grow and do things. It makes us ordinary.
Let’s take that dominant feminine identity and apply her to lindy hop.
The follow role is associated with the feminine
We only have women or femme folk teach as follows at big events, we see workshops in ‘feminine styling for follows’ (but rarely other gendered options).
Follows are ‘quieter’
She doesn’t initiate moves or outshine the lead. She doesn’t interrupt or speak louder than the lead in class.
Follows are objects that things happen to
She doesn’t turn or spin; she is spun. She doesn’t decide where to move; she is moved. She doesn’t choose moves; the moves are chosen for her. She isn’t an equal partner; she makes the lead’s moves ‘work’.
Follows ‘look beautiful’ – they have long legs, small hands and feet, a slim build (with bosom, but not too much), they have pale skin, they have long straight hair
She wears clothes that exaggerate these elements – dresses and skirts, form fitting trousers, high heels (to make her legs seem longer and her feet smaller), make up. She dances in ways that exaggerate these elements – she points her toes and straightens her legs and arms, she extends her neck and drops her shoulders, she opens her arms with the palms up and open.
SHE IS WHITE. SHE HAS STRAIGHT HAIR. SHE HAS PALE SKIN. SHE HAS A SMALL ARSE AND THIN THIGHS. SHE HAS SMALL MUSCLES, NOT BIG, STRONG MUSCULATURE.
Follows are helpful, polite, and unaggressive
She does as she’s led, she doesn’t abort moves. She spins as many times as the lead wants. She turns in the direction the lead wants. She doesn’t interrupt the lead’s moves, or distract from him. She is passive and helpful. She does not solo dance alone. She looks at the lead all the time. She does not say no to dances. She does not stop dances mid-way. She doesn’t tell men to stop hurting or touching her. She will compromise her rhythm or timing for the sake of the lead’s rhythm or timing.
Follows are vulnerable; things happen to them, which they need to be protected from
She is vulnerable to kicks and accidents on the dance floor, and has to be protected by her lead. She is vulnerable to sh on the dance floor, so she needs a man to protect her. She doesn’t say no to dances. She must be walked to her car.
The follow is dependent on a (male) lead
She doesn’t say no to a dance; she cannot solo dance (she’s too afraid, she doesn’t know what to do). She cannot dance with a woman; only men can/are lead properly. Dancing with a woman would make people think she was a lesbian. She gains her worth from her heterosexual relationship with a man. She doesn’t tell a harasser to STOP; she reports him to a (male) organiser.
And so on and so on.
But remember: you cannot have this ideal femininity without an ideal masculine, and vice versa. Because in this story, the ideal fem or masc is heterosexual. Without a man, a woman is a lesbian (or a failure). Without a woman, a man is gay (or a failure).
We can do the same exercise with men and this ideal masculinity.
Can you do that? I’m a bit tired of typing, so I’ll leave you to make a little list. Write it down. What are the ways ‘leading’ is gendered hegemonic ‘masculine’?
These are all things that happen on the dance floor. But the modern lindy hop culture encourages us to see dance floor behaviour as the ideal model for off-floor behaviour. The most influential and powerful people at events are teachers and competition winners – people valued for their dance skills.
What happens when we extend this idea that a woman never says no to an invitation to dance? She is, in effect, told that she cannot say no to a man wanting to touch her. That she should smile and facilitate all the things that he wants to do to her body.
I wish that I could dismiss this as an exaggeration. But if we keep in mind the whole rest of the culture in which lindy hop is embedded, then we see that it’s not only unlikely, it’s also very difficult for a woman to say ‘NO’ to a man’s desire to touch her body. On and off the dance floor.
Here, look: this is how a dominant gender model informs lindy hop culture, and how this gendered dancing enables sexual assault and harassment.
Let’s go back a step.
Because I can’t stop there. I can’t stop at this feminist analysis. I need to do some feminist activism as well. I need to do and say something that will make it possible for me to go to lindy hop events. Make it possible for me to dance.
What are the problems?
1. We are using only white, middle class, mainstream Australian culture as a source for gender identities.
2. We haven’t considered this dance in historical context. What was happening in terms of gender in the 1920s and 30s?
3. We haven’t considered this dance in historical cultural context. What was happening in terms of black gender in the 1920s and 30s?
4. We haven’t considered this dance in contemporary cultural context. What is happening in terms of black/Asian/poc gender in Australia today? What is happening in terms of black gender in America today?
There are ways we can rethink gender in lindy hop: by actually watching and listening to black dancers.
In other words: thinking intersectionally about lindy hop (decolonising lindy hop; taking it out of white hands) will help us prevent sexual assault and harassment. I’m saying it clearly: there’s a problem with white, middle class, mainstream masculinity and femininity. And it has done bad things to lindy hop. Bad things to black lindy hoppers as well as white.
So, as a white women, I need to get my learn on.
For me, the first thing I have to do is sit down and listen. Stop talking. I need to watch and see what black dancers are already doing. I don’t ask them to come and give a lecture or wait at my beck and call in a dance class. I look at their work now.
Let’s look at those examples I listed above, where we had men dancing the ‘femme’ role. Let’s look at vogueing. Here, at first glance, we have ‘men’ performing that dominant femininity. But that sentence doesn’t go anywhere near explaining all the things that are happening. For a start, the categories of ‘man’ and ‘woman’ and ‘female’ and ‘masculinity’ seem awfully limited.
Who are these people dancing? Would they describe themselves as men? As women? As trans? As nonbinary (enby – N.B.)? As soon as we ask these questions, and we ask these people these questions, we get a sudden explosion of gender and identity. I like to imagine that a black and white binary drawing (man/woman, male/female, strong/weak, good/bad) just opens up in a massive rainbow spectrum of colour and identity. Strength, weakness, power, vulnerability, creativity, gentleness, violence, beauty, ugliness.
Right here, we see a whole range of ways to do femininity or masculinity. Lots of different ways to be a man or a woman. Or to be a person that doesn’t want to fit into this binary.
Queer studies gives us lots of ways of to think about gender and human relations.
Let’s go back again. Remember where I mentioned Tommy Defrantz? Where I talked about the kneebone bent?
Defrantz is a queer black dancer, whose book looks at black dance history in America and asks ‘where is the queer black masculinity here?’ He himself offers us a very different way of moving his body:
Dood is extremely gay. He is so gay. He is the gayest. And he’s out. And he’s black. And he’s political. He’s also a dancer. A street dancer. A concert dancer. An academic. A thinker. An activist. He is all these things at once, AND he’s a man. This is a different way of embodying masculinity. Look at him while speaks the language of tertiary academia, the academy, territory of white masculine power.
But listen to his higher pitched voice. Look at the way he holds his hands close to his body, taking up less space. The way he shifts from foot to foot, implying uncertainty or a lack-of-obstinant-determination. Then watch all that change as he STAMPS into the ground with the buck dances. The way he embodies this role of the ‘buck‘: aggressive, fierce, determined, sexualised, large. And then he shifts again, demonstrating the wing dances, which he morphs until THERE! we see vogueing, and the ballrooms of 1980s queer black Harlem.
In this single two minute clip Defrantz takes us through a hundred years of black dance and black masculinity. He shows us how rhythm can be style. He shows us how rhythm can be black masculinity. And because he can then take it off again, he shows us – all of us, whatever our gender – that this masculinity can be put on and taken off at will! Imagine a black woman putting on that identity for a moment. Buck dancing!
But what if we actually look at a black woman dancing lindy hop. First ‘vanilla’, then ‘with sauce’. Here, Cookie (Angela Andrew) shows us how to dance as a follow, as a woman, as a black woman. Her skin is black. Her hair is up in a turban. She wears loose trousers and shirt. She addresses the camera. She is with her partner, but she is also taking creative space, saying I AM HERE with her clarity of rhythm. HERE I take a triple step and make it a stomp off. HERE I pause, I stop moving, I hold the time in my body and groove it on down. And HERE I suggest a rhythm to my partner, and because he listens to me, because he is open to my contributions, he takes it up and he joins me. We are together in this moment as equals.
And what is the next step?
I actively choose not to hire teachers who run workshops which prioritise gender norms, or who exploit those gender norms. That means that I don’t hire teachers who’ve been reported for sexual assault or harassment. I don’t hire their friends who’ve stood by them and not called them up on their behaviour.
I do not hire teachers who’ve done publicly racist or antisemitic things. Nor do I hire their friends who’ve stood by them and not called them out on their behaviour.
I hire dancers of colour. I pay them good cashmoney for their work. I choose to hire teachers who are either actively engaging with gender, in a critical way, or I choose to hire teachers who are implicitly engaging with gender in an active way. Simply through being and dancing gender in different ways. This means that I can hire white teachers who talk the talk and attempt to walk the walk, and I can can hire dancers of colour who are teaching me about being gender simply by dancing-while-black.
More importantly, I can take their classes. Yes, that means you, dancer who thinks they’re too good to take classes any more. Be humble. Show you are willing to learn from this person of colour. Say, with your open face and willingness ‘I value what you have to teach.’ Be present in that class, be mindful. Learn. Assume that you don’t know how this works. Learn. Be open. Learn.
I think this is important: it’s not ok for me to ask teachers or dancers to articulate exactly what they are doing that makes them ‘black’. It is my job to learn to see how ethnicity informs who we are and how we move. It is my job, as a white woman, to stop seeing ‘whiteness’ as a default ‘norm’. It is my job to take my assumptions about what ‘good lindy hop’ is, and to see how my own privilege as a white women has shaped this set of values. All of this jargon – frame, connection, musicality, tone, leading, following – all of it is language circulated and controlled by white teachers, and commodified in formal dance classes. It is, truly, the colonisation of black dance.
It is my job to learn how to learn in new ways. To learn how to be in a class with a teacher and see how their movements, their ways of holding their bodies, of taking, of looking at students and each other, of being inform their dancing. Whether they are black or white, hispanic or asian. If dance is culture, then I need to do more than just ‘have a class with a black teacher’. I need to learn how my entire understanding of dance and classes is informed by my own ethnicity.
Here is a list of people you may choose to hire, who are not skinny white heterosexual women and men. Some of them are lindy hoppers, some tap dancers, some do dances traditional to their peeps, some are musicians. I haven’t even really gotten into Asia with this list, and it is totally not exhaustive.
And please note: being the old black/queer/asian in the village can be tiring and intimidating. Why not hire two! Or three! Or ALL of them!
I’m just rewriting a draft teachers’ agreement and editing my teachers’ agreement template for dance events. This is my new favourite bit:
Teachers’ expectations of organisers:
– Provision of safe, clean teaching environments without unnecessary crowding, and including head mics (where necessary), sound gear, venue coordinator to manage the workshops.
– Will teach workshops of no more than 80 participants.
– Will teach classes of no more than 30 participants.
– Will teach for no longer than 1.5 hours without a 15 minute break, and a minimum 1 hour break after 3 hours of teaching.
– Flexible workshop hours to allow for nursing and care of infants.
I’m not there yet, but it’s looking pretty good.
The nice thing about working with teachers who are nursing mothers (this is my second time), is that their needs (eg breaks for nursing, being flexible in class start times, asking students to work independently, or while teachers are nursing/caring for infants) translate to good conditions for everyone.
If we make nursing mothers’ requirements our ‘norm’ for teachers’ requirements, we end up with much better working conditions for everyone – students and teachers!
I’ve found the same when managing DJs’ working conditions, when working on safe space policies, and band’s conditions.
The invisible straight white able bodied cisman norm doesn’t really benefit anyone. Not even straight white able bodied cismen without dependents.
I’ve also found that asking teachers to prioritise self-care (eating real food at regular intervals, taking rests, taking time out, drinking water, having at least 3 hours between classes and parties, going home when they feel like it, only dancing at parties when they feel like it, etc etc) models good stuff for students.
This is especially important for women, where we’re seeing a bit of body dysmorphia coming into play: young women who don’t eat enough for their high-impact lindy hop and solo jazz dancing. When we see women teachers eat well, with enthusiasm, and with great pleasure and none of this ‘I’m being naughty’ talk, we see that eating well and self-care are part of being a professional dancer. Something we owe ourselves, and our bodies.
It’s also important for young men to see men practicing self-care, and to see women practicing self-care, and prioritising self-care above the interests of others.
You can see how this all feeds into a safe space policy, right? And how I build safe space stuff into an OH&S policy?
And of course, it all comes under our statement of intent at Swing Dance Sydney: Take Care of yourself, take care of your partner, take care of the music.
If you tip this list of points upside down, you’ll see that a way to get to safe space policies is to begin with:
A value statement (or statement of intent).
Then to see how this translates to general policies like ‘good working conditions for teachers’.
And finally to practical, real-life actions like ‘teach for no longer than an hour without a break’ or ‘we all sit down together for a meal’ or ‘if you don’t want to dance when someone asks you, just say no thank you.’
I think that this last practical level is where we do cultural practice (ie actual practical cultural change), whereas the two higher levels is where we do ideological change.
The real challenge then comes in keeping track of all these policies and processes. I can remember most of them, but the person who comes after me might not know why we instituted a ‘classes are no longer than one hour’ rule. So we need to document.
And of course, to be really good at this, we need flexibility. Iterative design. So after this Jazz with Ramona 5-7 Oct 2018 weekend, I’ll get some comments and feedback from Ramona, her partner John, peeps in the classes, etc, and I’ll rewrite these guidelines again.
I’m ok with talking about gender and using gendered pronouns in class. I just like to be sure I’m not just using the same two boring pronouns all the time, and that I’m using people’s preferred pronouns.
I’m not ok with gendering leading and following, or skills related to leading and following.
This is partly why I’m not ok with some elements of the ambidance movement: I don’t want to do away with all gender.
But I do want to do away with the essentialist coupling of skills and ideas with two gender ‘norms’.
How then do I work to deconstruct gender in lindy hop when I’m teaching?
1. Use the words ‘leads’ and ‘follows’ (or the role name, and I’m with Dan when it comes to avoiding leader/follower) rather than ‘ladies and gentlemen’, ‘men and women’, ‘she/her/he/him’ etc etc.
2. Use people’s actual names rather than the role. It’s nicer generally, but it also encourages us to think of people as individuals, not roles. I try to use my teaching partner’s name.
3. Rather than talking about or around your teaching partner (eg “The follow will do this,”) speak to your teaching partner, asking them to describe what they’re doing (eg “How do you know I’m asking you to move forward, Alice?”).
Then there are trickier, less obvious things.
1. Always ask permission before you touch someone. It’s quite common for leaders to simply ‘grab’ a follow in class/their partner to demonstrate on them as though they were an object. I always try to ask them if I can touch/demonstrate. And I always apologise if I’ve just thoughtlessly grabbed them.
I started doing this after we started asking students to always introduce themselves and ask someone to dance before touching a new partner. It rubbed off on me :D
This stops us treating our partners like objects/just ‘the follower’. And this issue happens more with leaders grabbing follows than vice versa.
2. Conceptualising lindy hop as something other than ‘leader says, follow does’.
We are currently using ‘call and response’ and both partners can do it. We also use ‘leader invites follow to do X, follow decides whether to do X, how fast to do X,’ etc etc etc.
3. Don’t use words that position follows as objects.
eg never using words like ‘push’ to describe what leads do: ‘the leader pushes the follow’. No. This a) not technically accurate, and b) disrespectful.
4. Always try to talk about and think about your partner as a human with feelings and emotions.
When we get really technical, it’s easy to reduce our partner to an object force/momentum happens to, or a subject who generates force/momentum. We are real people with real feelings. So while physics is at work, our feelings and emotions are much more important. So we use language that describes what’s happening from that POV first. In nerd terms, this means using ‘external cues’ rather than ‘internal cues’.
eg. I ask Alice if she’d like to go to the snack table, then I take her hand and go with her to the snack table. vs ‘I hold her hand with my fingers in X position, then I engage my core, prepare, and then lift my left foot, swing it back 20*, place it back behind me, and then she engages her core and activates her frame…..’
The technical jargon encourages us to talk about our bodies and partners as technical objects, not as real live humans. It also slows down learning :D
5. Speak and act as though your partner and other dancers have opinions, and that these opinions may differ from yours.
We often try to hide the way we ‘make the sausages’, but it’s more useful for learners to see us discuss things, perhaps disagree, share different ideas. So ask your partner and students what they think and feel. Allow yourself to learn from your students and be surprised and delighted by this new information.
-> all this stuff is about deconstructing not just a gender binary, but a hierarchy of gendered power with straight white bro at the top.
And what of historical accuracy in all this?
I think it’s important to talk about gender in a historical context when we talk about lindy hop. So while a gender neutral pronoun is very much something white, middle class Australian teachers are experimenting with, that’s not how black dancers might have spoken of each other in the 30s.
Again, though, I like to take care about generalising. While some dancers today would have us believe that the 30s were a time of rigid gender norms, that’s not entirely true:
– There were women leads and men follows (and every gender ID ever) in the olden days,
– There were queer dancers and musicians (I’m currently reading about queer culture in NY in the 20s-40s… helllooooo genderflex ID and jazz dance!) and genderflex lindy hoppers fucking up the patriarchy then. Lester Young, anyone?
– Some of the most supportive teachers I’ve had have been black OGs, who’ve used gender neutral language and openly said they support women leads/male follows/genderflex dance IDs.
So when we talk about ‘ungendering’ lindy hop, that’s perhaps not helpful. It’s more that I want to widen my understanding of gender (and sexuality) in dance to more than just straight men leading and straight women following. The world is huge, and jazz asks us to improvise and innovate.
I see this ad about a bit on fb, and it makes me so sad.
“If you want to improve your dancing, you need to know where your weak points are. If you don’t take the time to evaluate your skills, then you might not be advancing as fast as you could.”
This is classic provoking anxiety to stimulate consumption advertising. Make people doubt themselves, feel bad, then offer them a solution.
This is everything I don’t want to be as a teacher.
Why not take the time to remind yourself that you enjoy dancing, that you have strength and skills and abilities? We know that happy, confident students learn faster and more thoroughly. But we also know that anxious, self-doubting consumers spend more money on luxury items to boost their self esteem.
I just came across this video (c/o Sylwia B), where Bell discusses white responses to racist acts by white people:
A lot of people in this country, predominantly white people, get focussed on racism as individual acts that are debated: was this racist? Was this not racist? And even if they it is racist, they go, ‘That was racist, let’s fix that racism.’ But they’re not thinking about fixing [gestures broadly] racism.
I feel like this has happened with Ksenia Parkhatskaya, who has recently been confirmed to teach at Drag the Blues, a blues dance event in Barcelona. She has become the target for vitriol (because she’s the clear ‘example’ of racism), when the bigger issue is why organisers in Europe hire this sort of racist, and why white dancers are happy to overlook racism in their teachers when they go to events. It’s as though they think ‘Well, she got called out, she apologised, now it’s fixed. And anyway she’s a nice person/amazing dancer and I want to be like her and do her classes so I’ll support this event anyway.’
She’s had the opportunity to commit multiple offensive acts _because_ people keep hiring her and giving her a platform.
So if you are hiring her, you are not only condoning her thinking and actions, you are also enabling it, and providing her with a platform and status that _consolidates_ her status. Because we see this happen with various high profile dancers around the world (eg William Mauvais making a literal nazi salute at a huge public event _and still getting hired again_; known rapists being publicly reported _and still getting hired again__), the real problem isn’t so much the interchangeable individuals, but the systems and institutions that structure our dance communities.
Today on facebork, I wrote a semi-serious post listing ten opinions. One was
When you refuse to be paid for work (like teaching a class or DJing or running a workshop) you are undercutting the other workers in the market who rely on that money. Don’t voluntarily work for nothing in an industry where people are routinely underpaid.
A friend commented (and I paraphrase):
What if I have a well paid day job, but do some local teaching for money anyway, even though other people do this as a full time job and need the money. What are the ethics here?
This is what I replied.
*shrug* It’s up to you whether you do that work or not.
But if you do do it, and you don’t charge for it, you’ll end up destabilising the ‘market’ in that field. So if X knows he can get you to do the job for free, he’ll get you to do the job next time. Even if you’re rubbish at the job, or Z needs the job for the money.
Doing the work for free also suggests that the work has no value, or that doing it for free is more important than money. Or that taking money for work is somehow selfish. I see the ‘just do it for the community’ rhetoric used quite a bit in the dance world to pressure people into working for free.
As an example, a couple of years ago I wrote a nice bit of copy for a publication as part of my paid job for that publication/business. Another dance business owner saw that piece of copy and asked if they could publish that same piece in their own publication, with attribution.
[edit: I’ve just checked my emails, and there was NO offer of attribution. headdesk]
I said “I’m sorry, but no, I’d prefer it if you didn’t use that copy. I can however write a new piece for you at my usual rate.”
I had a fairly nonplussed reply from the inquirer, but my then-boss had been cc’d into the reply email (which I found highly inappropriate, but that seemed in keeping with dubious ethics at work anyway).
My then-boss actually wrote to me:
“That’s a shame you won’t let [redacted] use your copy. I’m a bit surprised. I get it, I understand, but simply take a different view. Share and share alike, community, goodwill and all those values that I strive to live by. ”
This reply made me very angry, but also made me laugh out loud.
This sort of emotional manipulation is quite common in the lindy hop world: powerful or more influential business owners often try to manipulate skilled workers (DJs, teachers, writers, illustrators, website designers, etc) into working for free using this idea of communitarian debt: that we somehow _owe_ the ‘community’ or ‘scene’ our unpaid work.
To my mind, true goodwill and communitarianism is about paying people for their work so they can then pay their bills and also feed money back into the community to pay other people to teach or DJ or play music.
So when we say “No, I will not work for free” we are also saying “Actually, I think my work is important enough to become part of the official paid economy of this community, and as a skilled worker/employee/contractor, I am worth paying with real actual money.”
I occasionally do gigs where I don’t want to be paid, and in those cases I explicitly say “Please consider my pay a donation to your event/cause.” I’ve also asked people to donate to kiva or other microloan organisations that work specifically with women, instead of paying me.
As part of the ongoing discussion about race and lindy hop, Shelby (a black American man) asked (in response to a comment about how the dance community’s response to race differs/shares with its response to rape and sexual assault):
So can we stay on the topic at hand please. Just once would like a discussion on race not have another topic though pressing be brought into the discussion unless they actually crossover to prevent tangents
I responded like this:
I think they’re all linked. We can’t talk about race in America without talking about class. We can’t talk about race in vintage fashion culture without also talking about gender and class (and sexuality). It’s important to note that ‘gender norms’ in mainstream American lindy hop culture involve race. As an extreme example, I was reading an article the other day pointing out why the American second amendment is inherently about race and a part of slavery. In that setting, we have to talk about class and race if we want to understand why white men in America are over-represented in mass shootings in schools.
I think it’s super, super important to identify how ‘idealised female bodies’ are ethnicised: white skin, straight hair, long clear lines created by shoe choices and lots of pointed toes, etc etc. And how clothing choices emphasise particular aesthetics and shapes.
Joann Kealiinohomoku wrote a great article about ballet in 1983 which is directly relevant to this conversation. She pointed out how ballet – specifically the ballerina’s body and movement – are shaped by ethnicised notions of beauty and gender. She pointed out how ‘whiteness’ is constructed by particular ways of moving and particular body shapes and aesthetics.
If we are going to make lindy hop more tenable for poc, we need to deconstruct how lindy hop is ethnicised, where the dominant ethnicity is ‘whiteness’. We have to deconstruct whiteness. We have to think about ‘whiteness’ as ethnicity. As culture. Not as some neutral ‘norm.’ And that means not only talking about historic black dancers in class; but looking at how vintage fashion aesthetics contribute to contemporary gender norms; how dance step ‘trends’ favour particular rhythms, which reflect vernacular spoken language; and how the cost of events limits the participation of people who don’t have disposable income (class).
I don’t expect you, personally, to take on this work, but as a white woman, I feel I have a responsibility to see how privilege works in the context of patriarchy. I need to unravel all the threads, and see which ones contribute to which knots. Then i can start untangling and undoing patriarchy.
Working within a feminist framework (in my background) means asking how race, ethnicity, class, gender, sexuality, age, etc all work to privilege some people and marginalise others. The generation of feminists who came after me talk about this in terms of intersectionality. For me, it’s a way of saying “How come the work of white feminists of the second generation (1960s) didn’t turn out to be so useful for black women?”
My approach is informed by black feminists and feminists of colour, who clearly state: gender is not my first point of engagement with power and injustice; my race is. I can dig that. But I feel that as a white woman, I owe it to my black sisters to take on some of this labour while they’re getting on with addressing issues like school lunches and literacy rates in black communities.