Another post growing from a fb discussion.
I’m not the hugest fan of Clem Ford, but I’ve mulling over this very point RE offenders in the dance scene:
…people with criminal convictions have the moral right to reintegrate into society once their sentence has been served. But being entitled to access basic needs like employment, housing and amenities is starkly different to being supported to re-enter spaces that automatically confer privilege and power (Clementine Ford, What it means to be a good bloke).
Thomas pointed out in response to this,
This thread’s on point. If a criminal conviction can limit someone’s ability to travel, it’s difficult to see how they shouldn’t be limited in their access to positions of power as well.
and Liam replied
Agreed, but Ford is confusing criminal punishment and social shunning, which are both at work, or not at work. Shunning of transgressors is a social punishment there aren’t any rights against (which is why it’s so powerful/dangerous, and sometimes called for).
The issue within the lindy hop world (and the wider world implicitly), is that most rapes don’t go to court. More precisely: very few of all rapes and assaults go to court. So in most cases there aren’t any criminal charges to enforce or take into account. In the dance world the nearest equivalent is a public report and then community-based action.
The modern lindy hop world has a very strong (certainly evangelical) ethos of ‘growing the scene’. This is rooted in the myth that lindy hop has ‘died out’ and needs to be ‘revived’ or ‘kept alive’. The specific reasons why it should be kept alive are harder to pin down.
But this push to ‘grow the scene’ is often employed by less ethical organisers to justify everyone supporting their events or classes (eg ‘we should support all the classes because we want to grow the scene‘). And it plays a very important part in many community members’ refusal to ban or blacklist offenders: we must ‘keep’ big name/talented/famous dancers (especially ones who were involved in historical research, people like Steven Mitchell) because we have to ‘keep lindy hop alive’ and honour these roots.
This last point is the most worrying for many of us. We are encouraged to venerate original groovers and historians because they are so important to a preservationist/revivalist project. Many dancers resist blacklisting or shunning these dancers because there is a sense that… fuck, it a clear belief that ‘preserving the dance’ is more important than women’s safety.
Steven Mitchell’s systematic grooming and assault of a large number of women and girls was facilitated by dancers who excused his behaviour because he was important for ‘reviving lindy hop’.
Within the dance scene, social shunning is almost the only response to assault by community members. And it is super powerful, because it’s usually achieved by:
- Blacklisting teachers and DJs (so they don’t get gigs and aren’t put in a position where they can hurt people);
- Blacklisting/boycotting organisers’ events (if they offend or hire offenders, or don’t ban offenders);
- Banning offenders from attending big events, and smaller local classes and parties;
- Excluding offenders from fb groups and discussion lists (which are really super important for community participation where the dance floor itself precludes a lot of talk).
…and so on.
The issues within the dance scene at the moment are:
- Who carries out and enforces these bans, boycotts, and blacklists;
- When and who decides it’s time to lift these bans;
- How to organisers share info with other organisers and with the general punters about who’s been banned (and do they have an obligation to share this information);
- Who will share information about offenders with whom, and which of these sources is ‘reliable’;
- What role women reporting offenders should play in this process. eg are they obliged to forgo anonymity and risk physical danger (this seems to be a preponderant view among male organisers, and more conservative organisers);
- Organisers’ not knowing how, or when, they should enforce bans, and being faced with financial loss and face when discovering a contractor is an offender.
I must point out, that while there’s quite a bit of chatter on the fb about how we should act on these issues, the vast bulk of the practical work is being done by women.
Which brings me back to Ford’s original point: why aren’t men stepping the fuck up on this?
My final points: if we are supposed to commit to rehabilitation of offenders within the community, who exactly is going to do this unpaid labour? And why is their rehabilitation given great value than the mental and physical wellbeing of the women who survived their criminal violence?