The best part of looking at site stats today was finding my site was a hit for a search for “how nanna would make pumpkin soup”.
That pleases me.
I wish I had more to offer in the gastropod way of things. But I don’t. Buggered if I can remember what I’ve eaten this week. I’ve been so busy with the thesis, and I DJed three nights straight over the weekend (Thu, Fri, Sat), including my first after party. Which I was happy with, though I guess it’s hard to stuff up a 45 minute set, isn’t it?
My DJing issues are continuing with a search for a media player to which I can drag songs from itunes (using itunes as my library), but which also produces useful play lists. I mostly want to be able to preview songs on headphones before I play them, and for this you need two media players as macs can’t understand why you’d want to have two versions of one application open at any one time. Sometimes this rocks, but sometimes it sucks. This is one of those times. I think I’ll settle for a combination of DJ1800 (about $AU70) for previewing (no sensible playlist option), the usb headphones (plugged into the imic I need to buy from Brian, or into the usb directly) for listening to the DJ1800 songs, and itunes for actually playing to the sound system, searching, creating playlists, etc.
But if you’re looking for gastropod action, I have a little tub of nice bocconcini in our fridge atm, and some nice hydro tomatos on the window sill (I was in bed when the potato man came this week – 8am is TOO early!) and some sweet rocket in the garden. Make of that what you will. I choose to make nice salad.
I am also going nuts with mandarins and apples at the moment. It’s that time of year. We have a bowl full on the coffee table, and I push segments down The Squeeze’s neck every evening while we watch Buffy and Angel. Soon he will have strange Buffy-citrus dreams.
Meanwhile, I had a dream where I was stabbed by a platypus with its poison spur. It was also a dream about the house I lived in in Brisbane, and also about houses generally. I know that if I’m having house dreams, it’s anxiety season. And of course, the source of this anxiety would be the thesis. And the fact that my supervisor goes away 2 weeks from now, for 3 weeks. Arriving back one week before I’d planned to submit. Yes. Isn’t that nice?
Category Archives: academia
busybusy
Ok, so I’m hitting another period of crazy productivity. Look out supervisor.
Today I finished off redraft5.2 of chapters 2 and 3. I had had some concerns about chapter 2, but I think I fixed it, even though it meant cutting out a sweeeeet section on the relationship between jazz and dance in the 20s and 30s.
That was really just a long-winded way of my describing the way improvisation is contained within social/community structures in African American vernacular culture. I’m using this as a way of describing how the introduction of new ideas and ideology and self-expression/representation (‘difference’) is managed by community/social/discursive structures in African American vernacular dance in a productive and creative way. In contrast, contemporary swing dance culture in Melbourne marginalises difference by discouraging improvisation, innovation and the representation of self by the emphasis on formal classes, rote-learning and routines. The bit I’m really interested in is how media figures in all this – how do AV media do this? How does DJing do this? And of course, what role do dance schools play in this? Finally, how does this sort of marginalising of difference work as a capitalist tactic, particularly in developing a market for commodified dance (ie classes)?
That’s my thesis right there.
But I do take time out in each chapter to look at resistance to and transgression of this marginalisation of difference. In chapter 3 I look at how women might do feminist work in partner dancing by doing ‘black’ switches; leading; solo dancing. In chapter 4 I consider… well, I’m not sure yet. I’ll get back to you. Anyhoo, I read this resistance as the utilisation of African American dance discourse themes/tactics/practices (eg improvisation) by contemporary swing dancers. Which is neat, because Af-Am dance was all about resistance, particularly in the pre-emancipation era and on into the 20s and 30s.
So it’s all going nicely. Tomorrow I wrestle with chapter 4 (AV media), then I meet with the supes on Thursday. I’d actually like to leave that meeting til the following Thursday… I’ll see what I can do.
Friday I will try to do chapter 5, but I don’t know – I have to DJ on Thursday so who knows how productive I’ll be on Friday. Anyway, I’ll finish off chapters 5 and 6 by the end of next week. Hopefully I’ll be able to go back through and make it all hang together. Chapters 2 and 3 are totally tight – the bestest best friends. Who knows what 4, 5 and 6 are doing. And the conclusion? I doubt it’s go anybody’s back, at the moment. But I trust 1 is ok. Just rough-edged and not really smoothing the way for the rest of the homies.
The Squeeze dreads these periods of insane, obsessively-compulsive productivity. Mostly because they’re followed by the inevitable crash as I wind myself tighter and tighter, tiring myself out with longer and longer hours. Hopefully I’ll get through redraft 5.2 before then.
helloooooo winter of content
It’s so cold in my room that the paper is steaming as it comes out of the printer.
Ah, I do so love the smell of freshly printed next-to-last redrafts.
taking a cat for a walk: DJing and phenomenological media studies
I’m addressing some interesting points Brian raise in the comments to the unexpectedly entry from a couple entries ago.
Brian writes in that comment:
That of course leads on to the big question is: “Is playing a small amount of non-swing music at a swing event a major problem.†The smarty pants answer would be, just play some Neo. My real answer is I don’t know. What I to know is that to put a non-swing song in your set and for it to go down will with all the dancers takes a lot of skill. I find you must first make sure all the classic hard core dancers are happy and maybe even some of them left (gone outside) the room. Play some hardcore classic songs in a row of upper tempo and you should achieve this. Then it’s a matter is checking if those “non-swing mood group are in the room and ready to dance. You then need to make the transition and then comes the non-swing song. And hey the songs selection is like bringing a cat for a walk.
This section really interested me. That’s a really clever approach. I’d been thinking “there’s no way I’m every playing neo because I hate it”. But this scheme offers me a new approach. It reminds me of Trev’s comment here on Swing Talk where he says:
Yes, the ‘wave’!
I was using it last night (will post set soon) – although lately i’ve been more brutal with my tempo changes – it’s great for shaking things up, and avoids things “sounding all the same”.
Don’t be afraid to drop in a fast, high energy one when you have the floor full at medium. I’m not talking crazy fast, but something around 190-210bpm. The folks that are into it will be hanging out for it, and if you keep the tempos too low (to keep the floor full) they will get bored/lazy. Even if you only get 2 couples dancing to a fast song, you get the benefits of:
a) lifting the energy/enthusiasm of the room even if they don’t dance; b) inspiring others to get better go they can do it too. It’s not the same for everyone, but when I was new watching a high-energy dance motivated me to keep at;
c) sending people to the bar to spend their $ on the venue!
If you do it right, the room will be buzzing, and you can follow up with something at around 150 and everyone will be right back into it.
I generally wouldn’t play more that 2 fast tempo songs in a row. People start getting pissed if they don’t want to/can’t dance fast, and tired if they’ve been dancing to it.
(NB the setlist he’s referring to is here, though I’m not sure which setlist he means)). For a description of ‘the wave’ check out this thread on swingdjs.
… ok, so now to address the point.
Basically, both Trev and Brian are suggesting that the DJ use the ‘wave’ – which is a way of describing the general ‘flow’ of mood in the room, to provoke a particular response from dancers. It’s hard to explain how it works with dancers, but
I’ve just been reading some fascinating articles referring to David Seamon’s book A Geography of the Lifeworld where he describes exactly this phenomeon – people making a space ‘place’ by repeated actions and social interaction. So, everyday a man makes a coffee shop ‘place’ by rising at 8, walking to the coffee shop, buying a paper, ordering a poached egg and coffee, eating and reading til 9 when he walks on to work. The man comments that he is only made aware of how ‘comforting’ and ‘warm’ this cafe space is when the series of actions is interrupted by something like the paper being sold out.
Seamon talks about this as people becoming aware of their ‘precognitive’ behaviour only when it’s interrupted. In other words, he’s interested in what happens when people are made conscious of the stuff they do habitually in particular spaces to make those spaces a ‘place’.
This phenomenological stuff really makes me laugh, because they write like no one has ever thought to investigate what happens when you make people aware of their unconscous habits. When of course, any physiotherapist, yoga instructor or dance teacher spends all their working hours helping people develop a ‘body awareness’, where they become conscious of the things they do habitually with their bodies and muscles.
but anyway…
That theory seems particularly relevent to this discussion of DJing, because DJs are basically people who develop the skills to manipulate the mood of a room full of dancers so as to get them all dancing. I’ve been absolutely fascinated, as a noob DJ, by the way the choices I make in playing songs and combining songs can affect the mood of a crowded room. While, as a dancer, I respond unconsciously to the music, either getting really ‘high’ with uptempo, upenergy music, or getting really ‘low’, and moderating my dancing (my unconscious movements and social behaviour), as a DJ, I’ve had to become conscious of this process and figure out how it works.
It’s important to note that ‘precognitive’ behaviour is essential to skilled partner dancing. I’m frequently reminding myself ‘stop thinking!’ and ‘just follow!’. It’s like driving a manual car – you suddenly reach a point when you’re learning where the combination of accelerator, clutch, gear stick, etc becomes unconscious. And when you’re suddenly made conscious of this process, it often stuffs up.
Leading, however, can be more comfortably ‘cognitive’ than following as you are planning and determining the course of the dance. I have found, though, that the best dances, the most effective ones, where I really use my centre to move their centre, are the ones where I relax and ‘just move my body’ naturally, rather than ‘trying to lead’ in order to effect weight changes which in turn move the follow’s weight – effecting their weigh changes.
So when Trev talks about manipulating the wave (ie developing a ‘mood’ or ‘vibe’ in the room, or, to use Seamon’s approach, making a space ‘place’ through playing music which will provoke particular social responses through dance), Brian talks about exploiting the wave/dancers’ response to the wave to sneak in songs which are potentially going to ‘break’ the wave. So he plays ‘risky’ songs (like neo) after a couple of faster, old school swinging jazz traacks, so that he can exploit the old school fans’ taking time out for a break to slip in some neo. So the potential ‘risk’ of playing the neo stuff is ameliorated.
Trev also talks about ‘breaking’ the wave constructively by making quicker transitions between tempos – dropping in a fast one, even if the floor was full at slower tempos, then dropping the tempo down again to ‘recover’ and pick up the dancers who’ve stepped off the floor for that fast song. And, incidentally, giving those who danced the faster song a break.
This is fascinating shit, because it all reveals how important it is as a DJ to be a dancer, but perhaps more importantly, to consciously recognise how dancers respond to combinations of songs and musical moods to manipulate the mood of the room, but also to ‘please everyone’. I adore this approach because of the way it contrasts with the comment “you can’t please everyone” a DJ (whose work doesn’t impress me at all) said to me recently. This comment ‘you can’t please everyone’ seems (in the case of this DJ) to serve as justification for not attempting to work the room and ‘wave’. Or rather, to me it seems like this DJ made this comment because they are simply unaware of these issues. Which holds true with their dancing, where they are similarly ‘unaware’ of other dancers in the immediate vicinity, unable to ‘feel’ their partners’ weight changes, and have a propensity for rough leads.
In my own DJing, however, I’ve recently discovered that I can actually keep the floor full for the entire set, at a 100% strike rate. This usually means playing mid-tempo songs, and not taking any ‘risks’. Yet one of the results of this approach is that some of the dancers (mostly that hardcore, experienced group), while they’re dancing every song and enjoying themselves, really want me to play some faster songs as well.
I’ve been a bit tentative about doing this, as the numbers on the floor immediately drop when faster songs are played (though I have noticed that they pick up or don’t drop if the song is very swingy and good quality). One thing I have learnt, as Trev has pointed out, is that it’s ok to drop the numbers for a song or two. I’ve also found that if the floor does empty (for any reason, whether the song was fast, or you’ve played a dud) there are ways to fill it again – I have a few ‘safety songs’ which will always fill the floor. So it’s ok to play fast songs, empty the floor, and then fill it again. As Trev has pointed out, playing the odd faster song will, while people stand out for a song or too, actually pump up the energy in the room. And, as Brian points out, it also gives you an opportunity to play something that group of experienced, old school faster dancers wouldn’t dance to anyway, even if they weren’t standing on the sidelines strugging to breathe.
Another trick that Brian has noted before, is that if you do take the tempos up really high, you can actually raise the overall tempos when you play the next song. So if you find the room is stuck at about 140bpm, playing something at 200, while it may clear the room for those 3 minutes, will actually make it possible for you to follow up with something at 160 or 180, because it feels so much slower, comparatively, people get out there and dance. So allowing you to up the general tempo of the room, and change the overall wave.
I have noticed, however, that while you can raise the tempos generally, you will have to bring them down again eventually, as people’s energy and stamina wears out. I had previously been obsessed with getting tempos up and keeping there, as if 200bpm was my ultimate goal. Now I realise that it’s about varying tempos over the course of the night – the wave is a wave, and not just an incline. The trick is, of course, managing these crests and troughs without dropping the energy and tempos prematurely.
So DJing is a really interesting way of putting into practice that phenomenological approach to media use in everyday spaces.
NB when we say ‘bpm’, we mean ‘beats per minute’. The average speed of house or ‘dance’ music is 120bpm. The average tempo for dancing lindy in the 1930s was 180bpm. I can follow comfortably up to 180bpm, then I have to work harder. I can lead comfortably up to about 160. 20s Charleston, however, requires faster tempos – over 200 is average. Over 300 is ‘fast’. We can dance to such high tempos in lindy because the music ‘swings’ – it doesn’t feel like you’re rushing, and in fact really swinging songs feel slower than they are. Which helps to keep you relaxed, as you can’t dance fast if you’re freaking. 20s charleston, however, is usually danced to ‘dixie’ or jazz from the 20s, which predates swing, and has a different timing – 1-2, 1-2, 1-2 rather than 1-2-3-4, 5-6-7-8.
FYI: 180bpm is more than 3 steps per second, as we actually make 10 weight changes (or steps) in the basic lindy rhythm and Swing Out (fundamental step of lindy).
hey!

Look! It’s Frowy!
I like the thought of John Frow attacking anyone (though if anyone could provoke a gentle lefty acka to the offensive, it’d be our Fearless Leader).
Go read that article. It’s interesting. And it demonstrates why Howard could have done with at least one humanities subject under his belt: my first years could see how he’s exposed his ignorance.
thesis update
I am editing like a crazy person. Well, preferably like a clever, articulate and focussed academic.
I’m up to the 4th draft of Chapter 2 (Dance as public discourse: Afro-American vernacular dance). Actually, I’m mid-way with draft #4 of Chapter 3 (cultural transmission in dance: the movement of cultural form and practice as ideological and mediated process). This will be followed by the 4th drafts of Chapter 4 (AV media in contemporary swing dance culture: revivalism and the ideological management of mediated dance), Chapter 5 (DJing in contemporary swing dance culture: the collusion of cultural practices in mediated dance), Chapter 6 (institutions in contemporary swing dance culture: swing dance schools and the ideological management of embodied practice via media) and rounding up with a first draft of my conclusion. Then I go back to Chapter 1 (Introduction) to do its 4th draft.
Then I edit for typos/grammar/spelling and all that rubbish. Hopefully to submit in August.
It’s all going pretty well, and the supes gave me the thumbs up on my recent effort at making 6 seperate blobs of work one comprehensive ‘story’ about swing dancers’ use of media in embodied practice. It was a matter of juggling writing style, making each chapter support a key thesis (which I can’t articulate right now, sorry), and then each point in each chapter support that thesis.
So Chapter 2 is now looking pretty comprehensive (dance as discourse; how to discuss dance as discourse, theoretically and analytically; dance discourse as culturally specific; then considering Afro-American vernacular dance of the 20s/30s/40s as an example, paying most attention to the relationship between the introduction of new ideas/dance steps (mostly through improvisation) and community structures which regulate/manage this process. In other words, how is the representation of ‘self’ and individual identity (through improvisation, creative ‘work’) by individual dancers ‘managed’ by community structures (such as musical structures, social conventions regarding sexuality and public behaviour, etc etc).
I make the point quite clearly that individual self expression in Af-Am v dance (or the representation of self and individual interests and ‘difference’ in public (dance) discourse) is more flexible than in contemporary swing dance culture.
I see the formal heirachies of teaching and learning (esp in schools) as the reason why there’s less tolerance/opportunity for the representation of self/difference in contemporary swing dance culture. And teaching and learning in contemporary swing dance culture is dominated by ‘revivalist’ ideology – the idea that swing dances are dead, they were great, and they need to be ‘revived’.
I explore this in greater detail in Chapter 4, the AV chapter, where I look at the role of archival film in the revivalist project.
In Chapter 3, though, I talk about ‘cultural transmission’, and consider contemporary swing dance culture, noting how it’s a fairly homogenous culture, in fact a predominantly youth/consumer culture, a consequence of the formal pedagogic practices of swing culture. I take Melbourne as an extreme example, looking at how the swing dance school’s commodification of dance as a package to be bought and sold via classes has resulted in a homogenous ‘market’ for this product – white, middle class, hetero kids.
But this chapter is more interesting than that. I argue swing dances’ movement into the white American mainstream in the 30s was achieved primarily through the mediation of the form: film and dance studios brought swing dances to the mainstream (with obvious asides to stuff like Afro-American troops interacting with white women, though I argue that the segregation of the day prevented the wide-spread effect some dance historians argue for. I think film and dance teachers were significant – though it was a combination of factors).
I’m most interested in the mediation of swing dances in their movement from Afro-American communites to mainstream America and then into the internaitonal community. There’s plenty of work on this stuff, esp in relation to mambo and latin dance and their movement into mainstream America (admittedly in later years).
I’m interested in how film was important. Then I make the point in Chapter 3 that these films represented the racism and segregation of the day in various ways (ie some studios not showing black and white characters on screen together – segregation in-text; racist work-practices in the studios themselves). And then, that revivalist dancers cannot help but reproduce these racist and dodgy themes in using these films as key sources for reviving swing dances. The problem lies in their not critically engaging with these issues in their teaching/researching dance. In fact, I argue quite strongly that swing dancers today are notably reluctant to engage with issues of race and class in their discussions of swing dance history. Which concerns me, esp as 20s and 30s ‘Harlem’ and ‘slavery’ seem quite ideologically loaded terms.
Ok, so with all that in mind, I then introduce swing dancers as fans, through their media use, and through their class/age/etc demographics.
Then I say: ‘ok, so with all that in mind, what evidence do I have for all that in actual examples from dancers’ embodied practice? Where is this shit in the dancing?’ And then I do some neat analysis of actual dance stuff, in particular reference to gender and sexuality (because they’re key issues in swing culture). And I make the argument that just that fans are engaged in ‘textual poaching’ – tactical engagments with dominant ideologies and discourses, so too are swing dancers. It’s even more interesting when you read Afro-American vernacular dance as embodying tactical resistance to dominant American ideology and discourse of the day – hell, let’s be blunt. When you read Afro-American vernacular dance as the dance of people whose history involves racism, segregation, jim crow legislation, racial violence, etc etc. In that situation, of course cultural production will be resistant. Particularly dance, for people of West African descent.
So then I do some neat analysis, basically asking how sexual and gender differences are represented in contemporary swing dance cultures around the world. I look at how, for example, young women in North America use swing dance to explore ‘sexual display’ within a safe social context, where they may (beyond dance) be unwilling to do things like flash their knickers, wear suspenders for show, shimmy, etc. I’m also interested in stuff like women leading and men following as a way of subverting heternormative social forces. I’m also facinated by local differences – eg blues dancing in Korea and Japan, as opposed to blues dancing in Canada or Australia or New Zealand.
And of course, the most imporant part of all this the role media plays. How contemporary swing dancers use the internet, AV media, etc in all this. How important are swing discussion boards in the way young people in swing dance communities represent sexual and gender differences? I argue that media is very important, and provide some neat examples from different discussion boards, websites and email lists.
Then I move on to AV media in Chapter 4, where I talk specifically about media use in contemporary swing dance culture. I take AV media as an example of one key media form (and practice), and then DJing as an example of the collusion of different media forms and embodied practices – in swing DJing we see dancers using discussion boards, email lists, websites, digitial music technology (from downloading mp3s to DJing from laptops), to research, purchase, discuss and explore music and how to use it. Then I look at how all this stuff functions in embodied practice: how DJs’ media use actually functions in their embodied DJing for a crowd of dancers.
In Chapter 5 I look at how all this stuff – media use – is managed by institutions in contemporary swing dance culture. I focus on Melbourne as it has the largest swing dance school in the world, and is a local scene dominated by school discourse (which is, incidentally, capitalist discourse). And I look at how capitalist discourse functions to commodify what was once a vernacular dance – to sell young people a lifestyle product. And, most facinating of all, how they are also sold an ideological ‘product’ as well. I’m interested in how the ideology and discourse of schools in Melbourne reflect dominant social discourse and ideology in the wider Melbourne and Australian community.
Therefore proving my original argument, that dance = public discourse, where ideology is represented, and that this discourse is representative of the social/political/cultural forces of the wider community in which this community-of-interest is located.
I squeeze the fandom stuff in Chapters 4 and 5 in more detail, mostly to explain specific media practices.
Ta-DAH!
speed
I know, I know, I’ve not been around much any more. But I can’t help it! I’ve been editing like a crazy editing fool, and then I move from the computer to the bike to ride off to yoga or into the city or wherever the fuck I want to go – because I can ride my bike as fast as the wind, certainly faster than Commonwealth Games stalled traffic. And it’s much easier for me to get onto my bike than it is for a cranky commuter to get onto a tram these days as well (PT users city-wide are ‘amused’ by the little notes at the tram stop: avoid using trams during peak periods. Nice one – two thumbs).
Though I am worried about the disappearing bike lanes. Melbournians will be familiar with the Games Lanes marked in blue on on CBD streets. Not so many will have noticed the way several key bike lanes (a few-block section on Swanston Street, all of Queensberry Street) have completely disappeared. I’m paranoid – really worried – that they won’t come back after the games have finished. But this hasn’t stopped me speeding into town or off to Brunswick Street or to the cinema. 20 minutes to town (official time down 10minutes on previous personal best). Still 20 minutes to Carlton, but surely that’s a timing error? Yoga, however, is down to 10 minutes.
I am truly In Love with Blacky. Though its first service seems in order… how could we bare to be parted?
On other fronts, I’ve DJed no less than four times in the past three weeks. It seems there’s a bit of a DJ drought in Melbourne atm. My skills have necessarily taken a serious up-turn and I’m sure the groupies are moments away. They are no doubt waiting for a tram somewhere on Swanston Street.
yes, don Hamleoni
I have tired brain. I’m not tired physically, I just suddenly become tired when I start reading this chapter I’m trying to edit. The words sort of blur together and I realise how frequently I repeat myself. It’s humid and warm today and I’m hiding inside. It’s not really working, as my sinuses have reminded me that humidity is good for mould. Not Bob Mould, but the other type.
I have this chapter to finish, then the other difficult one (DJing) to finish, and all before the end of the month. 20 days, with weekends off. Meanwhile, the date for submitting my application for extension draws closer and closer (loom is the appropriate word here), my panic ebbs and flows. It’s given me strange dreams, a combination of the hardcore inter-species war being conducted in the Judas Unchained universe and my sudden Lost bingeing.
I hadn’t watched Lost ever before, but an impulse added it to my trawl at the video shop last week. I thoroughly enjoyed the first 4 episodes or so, but it’s kind of losing its appeal – it’s getting silly. I keep noticing things that could either be continuity errors or clever plot lines. If this was David Lynch, I’d be overjoyed and suspecting the latter. But it’s not. One thing I want to know: how is it I can never find half a dozen functioning bobby pins in my own home, when the blondey asthma chick can find at least 20 every day on a desert island? I also want to know how the Korean chick managed to explain to the black guy which type of leaf she needed to do a little eucalyptus naturopath action on blondey. And why she didn’t punch him when he came back with an armload of wattle* instead. That’s not to mention my disbelief at his success finding this particular type of indigenous Australian plant on a tropical island which does not show any other plants from the same family or micro-climte group at all.
Ok, so it could all just be woo-aliens or wooo-government-conspiracy, but please. Respect the bounds of my belief!
On another television front, I think I could be interested in Carnivale on the ABC, but seeing as how I only ever watch telly on DVDs now, that could be difficult…
Meanwhile, we continue the Godfather Experience with Godfather II this week, prompted in part by our delight with phrases like “would I make my sister a widow?” and threatening Crinkle with waking up with the severed head of one of her beloved bunnies in her bed if she gave us any trouble. And no, despite first impressions, it wouldn’t be just like waking up with your period in the night, it would be horrific and she’d scream and scream and scream. And then come on a night time revenge visit with half a dozen henchmen and a machine gun.
In our house, if you displease don Hamleoni, you’re offered a trip to Vegas.
But back on the thesis thing: surely I’ll find my focus again soon? Surely?
*it could have been a particular alpine eucalypt indigenous only to alpine Tasmania, but please.
busy busy
and because I have plenty to blog about, does that mean I’m doing any blogging…?
I have, however, been busybusy with the thesis (I’ve probably jinxed it now) – the first two chapters have now been re-edited (come on down draft #3!), I’ve written a first (craptastic) version of chapter six, and I’m now going through chapters four and five, re-editing. I’m finding it tricky keeping the whole thesis in my head – I keep losing track of what the whole thing is about. I do need to go through and make it all answer this basic question:
How do swing dancers use electronic media in their embodied practices? It’s actually a pretty good question, and one I can answer. I just keep forgetting – I get caught up in the details.
So,
chapter 2: Afro-American vernacular dance in the 1930s and before.
Electronic media isn’t really used in embodied practice. I talk about embodied dance as discourse, and vernacular dance as being in every part of everyday life – so it is a medium in itself. I introduce the idea of cultural transmission in dance.
chapter 3: contemporary swing dance culture.
I take up the idea of cultural transmission in dance, positioning contemporary swing dancers as on the receiving end of transmission from the Afro-American vernacular dance tradition. I introduce the idea of the recreationist myth and its use in swing culture. I discuss the various ways swing dance today is mediated – by studios and classes; by electronic media. Then I discuss specific examples of the way certain moves and traditions in swing dance have been taken up by contemporary swing dance communities around the world, in different ways. In these moments, I take issues of gender and sexuality as case studies. So I’m introducing the idea of local difference within a global culture.
This chapter is good, and kind of important, but as you can see, it’s also kind of a mess.
chapter 4: AV media.
I haven’t gotten to this one yet. But I do know I’m looking at three stages in the development of the contemporary swing dancing community, defined by three types of media. This suggests that particular media forms and their use are central to and also indicative of social and cultural change within a community.
So, we have the first stage – archival film and its use in the 1980s revivalist moment. Then we have the second – ‘official’ videos (instructional; mementos for camps, etc) and the development of local community identity. And finally we have digital clips and the rise of a localised global community.
I also discuss gender and sexuality in this chapter, but not to a great extent.
It’s easy to answer the question ‘how do swing dancers use electronic media in their embodied practices?’ in this chapter.
chapter 5: DJing
This is a bit of a big mess, but I have lots of things to say. I talk about the increasing complexity and diversity in cultural practice within a community as that community gets older, and develops inter-community networks. So I’m paralleling cultural diversity with global community participation, yet still emphasising the essential nature of embodied practice and (consequently) local community practice and identity. I use discussions of the SwingDJs board in this, as well as some references to Swing Talk and other discussion boards.
I talk about the professional development of individual DJs within the Melbourne scene, and parallel that with the development of the Melbourne scene as an increasingly globalised community. I also discuss the role of gender and class and other identity markers in the rise of a professional DJing role, and also in individual DJs’ experiences as DJs in local and global swing culture.
Again, it’s not difficult to answer the question ‘how do swing dancers use electronic media in their embodied practices’, it’s just that the chapter is kind of busy….
chapter 6: Dance schools and other institutions
This was going to be a chapter about camps and exchanges, but I found I had very little to actually say about camps and exchanges that was actually addressing my Question, but that I did have a lot to say about the role of institutions in swing culture. I’m not sure if this chapter will stay here, at the end, or if it’ll go back to the beginning somewhere. I kind of like it here, because it sums up all the other chapters, explaining the way DJing, AV media and embodied dance practice are all managed discursively by schools. I emphasise the commodification of swing dance in contemporary Melbourne swing culture, thus indicating its mediation by schools. I also discuss the role of emailed newsletters, school websites and other ‘official’ discourse and texts, and the ways in which they mediate embodied dance practice.
This is perhaps the most interesting chapter of all, and also the most obviously political. Here, I’m attempting to address the conflicts between profit-oriented, old-school captialism and a communitarian rhetoric. I’m also interested in the way the revivalist myth (ie the idea that swing dancees have to be revived at all) is employed by schools and other institutions as justification for their activities, particularly their business activities.
I also make a clear argument about the way a school-as-a-business employs pedagogic principles – the significance of institutional heirarchies and heirchical orderings of knowledge; the neglect of alternative teaching and learning practices; the encouragement of heirarchies within a body of students which encourages them to consume – to buy – more classes, rather than to explore experiential learning. In other words, I’m interested in why schools are bound to push classes as the most valid form of learning, and congruently neglect the learning opportunities presented by social dancing.
I’m facinated by the role of emailed newsletters and websites (where there is no dialogue) in this process (developing and securing a market for a product), and the alternative offered by Swing Talk as an institution. I do not suggest that Swing Talk is necessarily any ‘better’ than the schools, as institutions go, but I do argue that it employs different strategies, has a different ‘dominant’ ethos or ideology, and functions in different ways than the schools. It is still, however, a site where ideas about dancing are managed cooperatively and in reference to existing social and cultural heirarchies within the community.
I get so close to talking about public spheres here, it’s not funny.
So the thesis is going well. It’s all interesting. It’s kind of a mess, but I’m working on that. I aim to get through all these chapters, then send them to my second supervisor to get her to read through it all. Then I write chapter 1 (the introduction) and the conclusion.
Then I begin rewriting all over again!
peanuts or pistachio nuts?

Right now I’m reading this book – What Made Pistachio Nuts? by Henry Jenkins. It’s about vaudville aesthetic and the shift to narrative in early comedy-musical Hollywood film (1930s or so). Sorry, that sounded like I can’t speak or write English.
Anyway, it’s by Henry Jenkins and it’s interesting. I was reading it on the tram Tuesday and did get momentarily distracted by the elephants (you can see them from the tram as you pass the zoo). And frankly, who wouldn’t be? I hope I never cease to be distracted by real live elephants.
I’ll report back when I’ve read more.
