ok, I have a bit more time to write.
==First off. This work will fuck you up.==
I and every other woman I know who’s worked extensively on this topic since 2015 (and before) is massively burnt out, and dealt/dealing with vicarious trauma from this work. Many of us (all of us?) have been subjected to threats of violence, legal action, smear campaigns, and worse. For me, the individual offenders were kind of small potatoes. The most distressing part of this has been the way men in the lindy hop scene actively worked to protect and enable offenders. ENABLE offenders. I have generally found that any man who actively objects to safe space policies is a sexual offender, and any woman who actively objects to safe space policies is a survivor. I wish I was generalising.
==Second. If you want to get into this stuff, plan ahead for trauma.==
You need to find a good therapist to talk to, particularly if you are not a man. Because at some point you’ll really realise, at a visceral level, that all these people who object to kicking out sexual offenders are ok with you (and every other woman and girl) being the victim of violence. And that fucks you up. But the work itself (reading endless accounts of assaults, dealing with the obstructionist arseholes, threats of violence, legal actions, and personal defamation) is just so. hard. You can’t do this alone, friend. Get help.
==Third. We have to be bottom-up, not top-down in our actions.==
I eventually realised that we cannot stop men offending. We can’t change the bigger social forces that train men to believe that it’s ok to sexually assault someone, that their pleasure comes before anyone else’s well being.
So the real solution for stamping out sexual assault in a relatively self contained scene like a dance community, is to power up the sisters and potential victims.
We do need codes of conduct and all the institutional changes (and mad props to Sarah, Michael, Charlie etc in Baltimore for their leadership on this). But these processes don’t change the power structures that enable sexual violence by men against women. It’s still powerful people at the top of a hierarchy managing the bodies of people at the bottom. We need to change this shit.
How?
In Sydney we saw incredible results when a group of Asian women started looking out for each other and getting up in the face of an unrelenting white man who targeted Asian women. They would step in when he approached new women dancers. They’d tell young women and girls not to tolerate his shit. They’d actively him skip in class rotation (even when he tried to physically grab them). They pushed and pushed and pushed to get him banned from things. And so on. A clear result of this was a marked increase in the number of poc at our events, not only women, but _all_ poc, because those offenders aren’t just committing acts of sexual violence. They’re also bullies, racist, etc etc.
Not only do we need to get intersectional on this, but we need to reconstruct the bullshit that convinces women dancers to tolerate sexual harassment and violence. And that is often as simple as having them practice saying ‘no thank you’ to dance invites in class.
==Fourth. Know your local laws, use your local resources==
Laws RE sexual assault and harassment differ between countries. Look up your local laws. There are general human rights type laws, but there are also work place safety laws that apply. Be wary of issues like defamation law. Know your shit before you bring the shit. And that means finding a lawyer who specialises in the relevant laws (not just some rando who ‘is a lawyer’). Be ready to fundraise to cover these expenses.
There are services that can help, so you don’t need to reinvent the wheel. Legal Aid can offer free legal advice here in Australia, and there is the equivalent in many other countries. Find the websites and help lines. Look up the excellent posters and campaigns that have already been going on in your country.
Get intersectional. This is a big one. The model a lot of us in the lindy hop world (in the US, Canada, UK, Australia, NZ, parts of Europe) use white, middle class, heterosexual gender roles and relationship models for ‘fixing’ this issue. Look further afield.
– How do Black women manage unwelcome sexual attention? What role do older Black women play in moderating men’s behaviour?
– How does the queer scene address sexual violence against trans kids (here’s an answer: https://www.transhub.org.au/unhealthy-relationships)?
-> You can learn from these examples. Do not, ever, generalise from your own experiences, especially if you are straight, white, living in a city, middle class, and English speaking.
==Fifth. Get local, get specific.==
There have been phenomenal projects undertaken all over the lindy hopping world to deal with this issue.
Dance Safe – 댄스세이프 in Seoul is incredible – they’ve done surveys, worked across a massive local scene to join often-unfriendly groups and individuals on board. They distributed literally boxes and boxes and boxes of info pamphlets. They used posters, they got away from gender binaries. It is just incredible. And locally appropriate, from language to age and culture.
Check out the codes of conduct that Tena Morales’ International Swing Dance Championships have. The language is very specific to the Black community of the US, where people speak English, carry guns, and are dealing with racism.
…and so on. Steal ideas from everyone, but make your work locally relevant, and locally appropriate.
==Sixth. Iterative design is the go==
Iterative design basically means that you’re never ‘finished’ with your code of conduct, your reporting process, your activism. Update your code of conduct annually. Learn from other organisations. You will get better and better at this.
==Seventh what are your limits? What is your code?==
Before you do anything else, write down (or record to camera or voice memo) your limits. What will you tolerate? What will you not tolerate?
My personal limits:
– I will not walk past someone who’s being harassed. I will intervene.
– I will risk physical violence for someone else’s safety.
– I will ask annoying questions in public about an event or person who aren’t fulfilling their duty of care.
– I won’t let men touch me if I don’t want it.
– I will not smile and make nice.
– I will walk away from an unpleasant dance.
– I will say ‘no thank you’ to an unwanted dance invite.
– I work to stay aware of my own privilege and power, and I will leverage them to help out people who need it.
Know what your limits are. Be sure of what you will tolerate.
==Eighth and final: this is about gender.==
We know, beyond doubt, and with mountains of substantiating data, that sexual violence in lindy hop is a problem with men. Men are the vast, vast majority of offenders. Women and girls are the victims/targets. We don’t have data for it (yet), but if we extrapolate from the wider community, men are also the targets of men’s sexual violence.
So men need to fix their shit. They need to step in and take ownership of this issue. Because women like me are far too fucking busy fending off groping hands and lewd comments at the mic, in the DJ booth, or on the dance floor to help your sorry arses. Step the fuck up.
…just some random thoughts from a discussion on fb that i’m posting here to keep track of.
If big dance events that were held over new year could collect accurate covid infection stats, it’d be super interesting to compare these with other sample groups. 1 in 5 is lower than omicron in Sydney at the moment, so I suspect it was higher at Focus. But if it was lower, that’d be pretty interesting… maybe because it was mostly local people, we’d see a lower rate of infection?
The issue, though, is that an event like Focus brings together people from separate networks of people. ie we live and interact with a limited number of people in our day to day life (friends, family, workmates, shop keepers, etc). The big issue comes not when we interact with them, but when networks interact. So if you and I went to Focus, I’d be exposing you (and your network) to the germs of my network (and vice versa).
I’m interested in how the statistical side of things (numbers) works in cooperation with the social side of things (the ways people interact, and how relationships determine who we’ll interact with). Here in Australia, the govt health advice has been based on:
1) states (ie mid-level government borders of responsibility),
2) local government areas (ie groups of suburbs),
3) households (nuclear families in particular) in free-standing houses, and
4) workplaces.
ie we are divided up by government powers, labour practice, and patriarchal ideas of the ‘family’. So restrictions are put in place to open or close state borders (and our states are geographically massive, but very low population density), to enforce lockdowns or restrict gatherings in local communities. Contact ‘bubbles’ are defined by households (ie an actual house) rather than apartment block. Allowable activities are also defined by houses rather than apartments (eg ‘kids play in your yard’ rather than ‘kids play in your local park’).
We’ve seen these divisions collapse when it comes to people who don’t fit into the white, heterosexual, monogamous middle class parents model. ie most people don’t fit into these categories. Most people actually are: engaged in extended family networks, are in precarious employment, aren’t in a monogamous heterosexual nuclear family, etc etc. The higher rates of transmission happen in places like apartment blocks, and in extended families, whereas the govt advice has focussed on how to behave in free standing houses, nuclear families, and fixed workplaces.
We know it’s more useful to think of people as part of the relatively stable networks of family+friends+work I described above, than the ‘household’ or ‘individual’ . The networks are bigger than a nuclear family unit, but they’re also more stable; we tend to max out at a specific number of contacts. And if we think in terms of networks, we can account for extended families, networks of care (eg neighbours caring for neighbours, friendships, sexual partners, etc) and get a more accurate picture of how real people interact (the nuclear family model just doesn’t account for the majority of relationships).
We can apply this idea to dance communities. We all operate within local dance communities (eg I’m in the inner west of Sydney, in NSW, in Australia), and that community network includes musicians, DJs, dancers, venue operators, _and_ my family and friends. But when we go to exchanges, my local network interacts with other people’s local networks.
As dancers, we already think about this interaction of networks: we are all pretty good at identifying someone’s home town by the moves they dance, the shape or aesthetics of their dancing, the music they like or dance to (eg fast or slow) _and_ markers like ethnicity, etc. Even at our most athletic, we can only partner dance with about 40 people in 2 hours of dancing, max (so long as there are no birthday jams!), but are more likely to dance with between 10 and 20.
But when we go to weekend events, we dance for far more hours, with far more people. Each of us, individually, represents a different local network as well as a local dance scene. So when we interact at an exchange, we are exposing ourselves to far more germs. Or increasing the chance of catching covid.
Our state govt has just added a restriction on dancing, where our public health officers Kerry Chant explained that dancing (ie solo dancing) brings us into contact with more people, in closer contact. ie the stuff that makes dancing feel wonderful is also what spreads covid 😃
Bizarrely, years ago I did a conference paper on the way f2f and global networks interact at exchanges. The thing about lindy hop is that we _must_ interact physically – dance – as part of the community. When we travel to dance, we expand that network of physical contact.
In the lindy hop world, that network of contact spreads dance skills, aesthetics, moves, rhythms, ideas, friendships, sexual relationships, etc. But in the covid world it also spreads…covid. Because the lindy hop world is designed _specifically_ to enable that f2f physical contact, it’s as though we built a machinery specifically designed to spread covid.
Yesterday a white guy had a troll on a productive discussion about teaching lindy hop. The original post in that discussion was
I was teaching “jig walks” today and it was pointed out to me that the word “jig” miiight not be the best of words. Anyone know anything about this?
This is a pretty good way to open a discussion about race in jazz dance, and it’s not the first time it’s come up in that forum. I won’t go into details here, because that’s not the point of my post.
This discussion had last been active about three months ago. Yesterday a white guy commented:
I am the only one with a Color Screen? or all screens are in black and white now?
I could just hear the eyes rolling from the southern hemisphere.
This is a classic tactic by antagonists in a social setting. We see this sort of behaviour in dance classes quite often, where a student (usually a white man, but not always) derails a discussion or activity with a ‘question’ that centers him and his feelings.
In a dance class setting, I would not engage with this questions, as it will eat up time and energy. As a woman teacher (who usually taught as a lead), I would be very quick to manage this sort of behaviour, as it’s a common tactic used by male students to grasp power in the class. So I’d probably ignore that comment and move us along with a practical exercise that demands attention. If the question is actually relevant to the class matter we’re working on, I would make very clear our position on the topic, and then move on. I think it’s worth looking at how we can, as teachers, respond to racist comments in class. Some of the strategies we use for dealing with sexism and homophobia will work here.
This is also a fairly classic and predictable tactic used by white men to derail discussions about racism. Again, the premise of this sort of question is that the interests of white men are more important than those of Black folk, and that antiracist action is somehow less important than ‘real’ topics.
In the context of dance, ‘historical accuracy’ is frequently used as a tactic for de-centering the interests of living Black dancers. In other words, it’s very common to hear a white male ‘dance historian’ argue that Black dancers in the past did X, Y, or Z, and did not talk about how a word was racist, and that if we are interested in historical accuracy, we must center _their_ behaviour. These sorts of ‘historians’ very rarely ask themselves why a Black dancer of a previous generation, making their wage from teaching white people, would not have spoken up about racism.
This is racist because a white person is using the name of a Black person who has passed as a sigil of authority, rather than standing aside for living Black people to speak and address their interests. They are, effectively, taking ownership of a Black elder and that elder’s knowledge. I can only imagine how maddening and infuriating this is for Black dancers.
In my own mind, when I hear this sort of talk from white, male ‘historians’, I think “Ah, here is a white man using the name of Black elders to maintain his own patriarchal power. He is not comfortable with young Black people (of all genders) changing the discussion to address their living needs and issues. So he dismisses issues like ‘language’ as ‘irrelevant’, and derails a productive discussion to recenter himself and his own interests.”
I find this co-opting of Black lives and people very disturbing. It is as though white jazz dance historians are more comfortable with a dead Black man than with living Black people.
I’ve been thinking about this question: ‘why watch things you know you’re going to hate?’
There are lots of personal reasons – boredom, the pleasure of a hate-watch, curiosity, keeping up with trends, I’m not the only person watching the telly in my household, etc etc. But I also try to keep abreast of things that I know I won’t like, so that I have an idea of what’s happening in various media – film, telly, music, books, comics, etc. I also believe that it’s ok to dislike or hate something. And to talk about why we hate or dislike something.
In the case of the Beatles, they’re the epitome of Boomer cred: white person cultural tastes. To even say (as Heidi did) that ‘the Beatles are over-rated’ is almost a taboo. How can they be overrated? They’re the BEATLES!
When we talk about why dislike something that we’re _supposed_ to like (or love), we offer critical engagement with dominant culture. I do often say ‘I hate that!’ without qualification, but if I’m at the point where I want to talk about it on fb (unlike twitter, which is just friends), I usually offer qualification.
Why do I hate this program ‘Get Back’? What is it about it that makes me so uncomfortable? Why watch something I won’t like? What is happening in this text that narks this feminist so much? Why do I dislike it, even though I like the music? That last question is the interesting one: what’s happening in a text like this that lets me both love parts of it (the melodies) and hate other parts of it (the gender and race politics at work in the text and surrounding the text)? This is the best question, I think.
It’s an example of how a text doesn’t carry innate value or meaning. It’s just light and sound. But each time I engage with it, I make meaning, and my meanings change. I can look at this film and ask ‘Where are the women? Why has nothing changed in the music industry?’ And I can ask ‘Where are the poc? Why has nothing changed in the m/s music industry?’ But I can also ask, ‘Is this how a group of white men can negotiate disagreements without violence?’ or ‘Is this how a song gets made, collaboratively?’ The text doesn’t change, but my way of reading and interacting with it does.
This is, of course, the core of concepts like ‘critical race theory’. Why would I read the diary of a slaver who justifies his work as economic necessity, when I know I’m going to hate it? Why not just read things that I love that make me happy?
When you read and watch from a marginalised position (esp as a woman, a poc, etc), there are so few m/s texts that offer uncompromised joy and happiness.
Of course, as soon as I read Daniel’s original tweets on this, my brain started thinking about the way dance steps/styles travel between communities. Dance steps are units of meaning, ways of communicating ideas, who we are, and what we value. In Australia our local lindy hop scenes are separated by huge distances (the two closest scenes are a 3 hour drive apart; most are ~1000km apart), so they tend to have distinct local flavours, even with The Internet. We can think of these as functioning the way a workplace does. For many of us, these are our workplaces. Our germs and dance steps circulate within that local community, which expands into our homes and family circles.
When we travel to meet each other and dance together at exchanges, we literally exchange a whole bunch of things. Dance moves, strategies for preventing sexual assault, hospitality, songs, germs. We make jokes about things like ‘exchange flu’ or ‘Herrang flu’, but this is precisely how covid works: we move out of our own bubbles (local networks) and interact with people from other networks. Boom, new dance steps, new musical trends, new germs.
Daniel’s article does some fantastic work explaining why each local network is different.
Estimating transmission rates depends on understanding the network landscape, and that’s exceptionally difficult to map in real time. You can’t do it using the abstract mathematical models that dominate our public debate.
You and I, lindy hoppers, could do a very good job of explaining the internal relationships of our dance communities. The number and types of classes and parties. The formal dance troops gathering regularly to practice. The casual ‘sessions’ where people get together to jam and practice. Regular live music gigs where we interact with nondancers, venue staff, and musicians. Friendships. Romances and hook ups. Employer/employee gigs. After-dancing snack spots. And so on.
When I was doing my doctoral research, a big chunk of it was ethnographic mapping of local and global dance scenes (pre fb and youtube). To get an accurate picture of how a scene worked, I had to do participant-observation, and then have community members engaged in the ‘mapping’ process. I went from very big survey samples, to a series of smaller focus groups and discussions. Because each human is different, and each local community reflects not only the society in which they function, but also the particular dynamics of each local scene.
If I went in with the assumption that every local scene relied on live bands for social dancing, I’d have no way of describing places like Seoul. If I went in with the assumption that every scene had only male-female dance partnerships, I’d miss… every single dance scene that actually exists 😃
The way lockdowns are enforced in Australia at the moment, there is the assumption that every local community works in the same way. This ‘way’ reflects a particular type of family and culture: white, middle class, suburban, patriarchal.
As Daniel says, the structures within a local network are even more complex than a dance scene. Particularly migrant, outer-suburban communities. People taking turns bringing elders food. Sharehouses where everyone works at least 2 jobs in an ‘essential’ industry. Crowded apartments where more than one family share a shower, kitchen, and common areas. Informal childcare arrangements. And so on.
In the white nuclear family model where four people live in one house in the relative isolation of a suburban house, the father/husband goes to an office job, and the mother/wife stays home to look after the kids. This fits very nicely with the lockdown model. You can order people to work from home, to order groceries online, and stay home together, getting some sun in the garden every day.
Extended family networks don’t look or act like this. So they need different models. Curfews, cops on corners, and other draconian lockdown features won’t (and can’t) stop these people meeting.
The truly interesting part of Daniel’s article is where they point out that a relatively limited number of germs circulate within a smaller network. Even if you’re caring for nanna, living in a crowded house, or going dancing every week, practicing with your buddy, you’re only interacting with a set number of predictable people.
The difficulty comes when you go to work. In workplaces we see a number of the contained networks overlap. People from different networks interact and share germs. And not just on a one-to-one basis, where one father-worker shares their germs with another father-worker and his nuclear family. Boom. Exponential sharing.
In a dance scene, this might be a dance class where not only does everyone learn the new dance step from their partner, but everyone learns how to dance with a million other people. ‘Learn how to dance with’ = become more open to sharing and learning ideas (both physical ideas and creative ideas). Then they get onto the social dance floor and this sharing of moves and movement goes superexponential.
If workplaces are where smaller networks interact, then workers need safer workplaces:
– Shorter shifts, so they are exposed for less time;
– Better pay, so they need work only one job, and at that job for fewer hours (ie 8 hours a day);
– Paid sick leave, and leave for testing (or on-site testing) so they can go get those covid tests;
– Job security, so they aren’t fired or lose income if they miss a shift.
But none of these things are present in casualised work, or workplaces that have been de-unionised.
As a sort of extension of my doctoral work, I’ve found that a top-down response to sexual assault and harassment in a dance community is highly ineffective. Simply having a code of conduct where organisers lay down the ‘don’t rape people!’ rule does not prevent sexual assault.
Again, if we want to control a negative factor, we need to get highly specific, we need to give individuals the power to make decisions about their own lives and actions. Rather than a top-down, blanket order to ‘stop touching each other!’ we need to give people the freedom to avoid contact in ways that preserve their local support networks (families, or peer groups), and even more usefully _use_ their local networks to spread information, resources, and support. The agility of the Sikhs delivering meals safely. The authority of an aunty putting teenagers to work. The collaboration of girlfriends stepping in to divert a creeper from a new dancer. And so on.
Capitalism, patriarchy, however you like to think about these bigger, authoritarian hierarchies, are bad for people’s health.
One of the things I’ve thought about a lot over the years, running workshop weekends, is how much we pay teachers. My general policy with paying teachers is that I always pay what they ask (I never bargain them down), I always pay teachers the same rate (so never paying less to the female partner, or less experienced teacher), and I try to pay more than they ask for.
This is because we underpay dance teachers. When I was working in academia, ten years ago, my per-hour rate for guest lectures was far higher than any dancer teacher receives per hour for teaching today. And I understand that teaching dance is not only about the face time and class prep, but about the toll it takes on a dancer’s body (especially with newer teachers who haven’t figured out how to dance less while teaching).
We also under-charge for workshops. I’m always pretty stunned when I see how low the workshop costs are for American events. Even the BLHF intensives seem too cheap to me – 105 euro is only $AU163 for 7.5 hours of teaching, which is the same as two full days of classes. Here in Australia you’d pay at least $200, probably over $300 for that, and the workshop income always subsidises the parties. Yes, that does pay for more expensive airfares, but it’s still almost at cost. The profit margin is far too small, and it hasn’t changed in decades.
It’s totally ‘normal’ for an ‘A-list’ teacher to be paid more than a newer teacher. We have this unwritten set of rules about whose teaching is worth more. And there are only a couple of people of colour in that highest tier. By far, most of them are white, and most of them are white men.
Why do we feel their work is worth paying more for?
It’s partly to do with promotion. A big name event feels like it’s worth paying more to attend. Competitions build reputations and pay rates, so if a teacher has won big name comp X, then we are more willing to pay for their classes. But we rarely see people of colour win lindy hop or balboa competitions at that high profile level, and white men dominate the solo jazz competitions.
There are ways to get around this racist tangle. If your event has a profile and reputation in its own right, then attendees will come simply to be part of it, regardless of the teaching line up. Before covid, we were seeing the beginnings of a market for ‘unique’ events. Boutique events. Events like Upside Down in Belgium, where the event offered far more than a series of workshops and parties in the familiar schedule. Events with a strong local culture and ‘flavour’, offering more than just adrenaline and a sample pack of dance steps. I think this market exists only when the bigger market is saturated with standard party/class events, and attendees can pick and choose between events. Europe, with its cheaper flights, closer cities, and saturated scene is the most obvious place. If you are operating within this context, then you can afford to offer something unique.
How does this explain BLHF? I don’t think it does. I think that BLHF is more a response to the mainstreaming of Black Lives Matter during the covid pandemic. In that pressure cooker moment during 2020, when Covid locked us in our homes and inequities became undeniable, the BLM movement took flight. While Black dancers have _always_ been talking about and living these issues, the mainstream discourse’s taking up of BLM ideas gave Black dancers an opportunity to present racism within lindy hop to white dance audiences. And of course, in that covid moment, dancers finally stopped dancing long enough to listen.
When I’ve asked other organisers in the US or Australia or Europe why they don’t hire people of colour to teach, there’s usually some humming and hawing about marketability and profile and paying the bills. And I keep asking myself: why haven’t I hired more people of colour? My own answers have been the same: marketability. And I tend to hire teachers I’ve taken classes with or worked with as a DJ. So of course, this is a self-perpetuating cycle of racist work practices.
A couple of years ago I posted on fb: “Why not begin with the assumption that you’ll only hire Black teachers for a lindy hop weekend, then ask yourself to work harder to justify any white teachers.” I was surprised by the angry responses from white dancers. Just as I’m surprised by the comments I see from white dancers who want to break into teaching, where they declaim: take a risk on a new dancer! As though they have a right to teach at an event… because they’re white?
There are only two events in Europe and the US that I know of that start with the assumption that they will only hire Black teachers: BLHF and the International Swing Dance Championships. Tena Morales Armstrong is involved with both. Events with a lower profile, catering mostly to local dancers, may use people of colour – eg Mapoto Swing, South Korean, mainland Chinese events. This reflects the figures we see in government – local government features a more diverse line up of MPs, but as we look higher, members of parliament become more homogenous. They represent the most powerful members of that local community.
I look at all of this and think ‘white supremacy’. This is how white patriarchy works. It employs capitalism to disempower some and empower others.
So what does it mean to have a dance class that is taught only by Black dancers, and is free for Black dancers? It is a clear act of empowerment for Black dancers. But it’s also transgressing the dominant discourse of white lindy hop. This dominant discourse says that ‘lower profile’ teachers (ie teachers who aren’t white men) are worth less than higher profile teachers. Black teachers are worth less than white teachers. The BLHF is simply saying: Black teachers are worth as much as white teachers, and in this case, they are worth _more_.
When we look at the teaching line up for a big event and see no people of colour, yet still pay for workshops, then we are accepting the idea that white people are worth more than people of colour.
We should be looking at the BLHF workshop line up and say “Holy shit, these teachers are rare as hens’ teeth! I should pay MORE to work with them!”
But as the line goes, white people value Black art higher than they value Black people.
I’ve been chasing down as many of the antiracist groups in the lindy hop world as I can find. I want to make a list here, so people can have it as a resource. And by people I mean me, and by have, I mean share.
I’m thinking the groups that are specifically anti-racist in ideology and practice (rather than groups that have inclusive policies but other goals – eg Mobtown, Swingopedia, etc), and groups that focus on Black dance.
So far I’ve thought of:
Balboa In Color
(FB group for balboa dancers of colour, focussing on balboa)
Black Lindy Hop Matters
(based in Baltimore, USA, including Black board members, focussing on linking up Black jazz dance resources)
Black Lindy Hoppers Fund
(based in the USA, Black board members, focussed on fund raising for Black artists and presenting dance workshops)
Guardian Baltimore
(based in Baltimore, USA, Black board members, focussing on Black dance culture and history as a site for social change)
HellaBlackLindyHop
(based in USA, Black board, focussing on Black dance orsm)
Integrated Rhythm podcast (based in USA, including Black board members, focussing on discussing race and Black experience in jazz dance.) NB no website/fb, but podcast link
MOVE TOGETHER: Dancing Towards Inclusivity & Global Social Justice
(based in the USA, including Black board members focussing on hosting discussion forums and fund raising)
Obsidean Tea (based in the USA, Black staff, focussing on Black culture and dance today)
I’ve also been thinking about what we do with all this information. There’s lots to read and learn, but integrating it in our teaching practice can be harder. Especially if you’re not teaching at the moment.
I’ve been thinking that it’s good to combine one of the practical dance classes with one of the talk-and-think classes. eg the Harlem Renaissance link from Guardian Baltimore with a tap dance class from Josette Wiggans; Black Lindy Hoppers Fund with Collective Voices for Change. There are also some great Black DJs doing sets at various online parties (Global Online Social, Track Town Swing’s online party, etc etc), and they frequently speak a few words between songs. And of course, there’s the Blues In a Flat fundraiser/collab with Maputo Swing.
I’m feeling it’s essential to get up and do something, rather than just thinking or listening. Thinking and listening quietly is a very Anglo-European (settler) approach to learning. Getting up learning-through-being-and-doing is a cornerstone of Black dance culture. Most of the modern lindy hop world prioritises white ways of learning, where the ‘lesson’ is spelled out explicitly. It’s worth undoing that by taking a class or dancing to a set with Black artists, to undo that.
So my feel, generally, is that simply ‘adding Black history’ to your dance class isn’t anti-racist. It doesn’t change anything. To be really anti-racist, you need to make radical paradigm changes. And the most important one of those is for teachers to take classes and to focus on learning. Because the idea that a teacher is beyond learning is not only a BIG problem, it’s also really dull.
As I write this stuff, I’m super conscious of who is reading, and who I am, writing. I am a white woman. So I need to engage with that in my own thinking and practice. It’s a sad fact that most of the members of this group are not Black. So most of us have a lot of work to do; most of us need to be questioning everything we think we know about lindy hop and about teaching.
But what if you are a Black teacher or dancer? I know that there is an argument for decolonising your own thinking, as a Black artist. That might mean unlearning the ways of teaching you’ve learnt as a student in white-run classes. Which carries with it all sorts of risks. And I do not want to encourage Black dancers to doubt themselves!
I feel supremely uncomfortable writing those sorts of suggestions, as a white woman aware of my power and privilege. But perhaps Audre Lorde’s piece ‘The Master’s Tools Will Never Dismantle the Master’s House’ is the best piece to read for more on that. I’d like to end by saying to Black dancers: trust yourself, and trust your history and culture. You know much more about it than someone like me does. And I’m happy to clear a space so you can do what you need to do.
nb this is a useful unit drawing together some of these ideas in Black feminist thinking.
Yesterday I DJed a really nice zoom party/listening session for the San Antonio Swing Dance Society in Texas. I was in Sydney (still am), but perhaps one unexpected perks of a pandemic, is dance scenes’ refocussing on their local community. Quite a few local scenes have been running regular online meet-ups for the crews, keeping social and creative bonds alive.
In the days before COVID, it’s unlikely I’d have had a chance to DJ in San Antonio. I wouldn’t have travelled so far for a small gig that can’t defray costs, and I would have found it hard to make friends with the San Antonio peeps from Australia. But now – I can!
Anyhoo, the session was about 1.5 hours long, and is run weekly. It was so NICE to see a bunch of brand new people, and to make new friends! This sort of social interaction has just become so important for me during COVID. I’m used to traveling a lot during the year and meeting lots of new people. But it’s been a year of no traveling, and very little socialising. I’ve met far too few new people. But for this set, I only knew ONE of the participants!
I’ve done quite a few of these online/zoom sets now, and I’m really enjoying tailoring the session to the group and expectations of the organiser. Do they want solid party hits for dancing? Do they want a radio show style session with back announcing songs? Do they want history stuff? This session involves a fair bit of conversation in the chat, and there’s less dancing that pure social engagement. If everyone else is like me, they’re just soaking up all those faces on the screen.
Anyway, this one was a bit of talking (more than I usually do, but I checked with the organiser mid-set a few times to see if they wanted less talking, more music), but lots of good music, played the way I’d play a normal social dancing gig.
This is what I played:
(title year artist bpm album length)
Tippin’ Out 1946 Roy Eldridge and his Orchestra (Zutty Singleton) 112bpm Roy Eldridge: Little Jazz Giant 2:54
Hootie Boogie 1945 Jay McShann 148bpm Jay McShann: Complete Jazz Series 1944 – 1946 2:55
Tempo de Luxe 1940 Harry James and the Boogie Woogie Trio 130bpm New York World’s Fair, 1940 – The Blue Room, Hotel Lincoln 3:19
Ridin’ On The L&N 1946 Lionel Hampton and his Quartet (170) Lionel Hampton Story 3: Hey! Ba-Ba-Re-Bop 2:53
A Touch Of Boogie Woogie 1944 Teddy Wilson Sextet (Emmett Berry, Benny Morton, Edmond Hall, Slam Stewart, Sidney Catlett) 196bpm Teddy Wilson: The Complete Associated Transcriptions 1944 4:49
The Count 1941 Benny Goodman and his Orchestra (Jimmy Maxwell, Billy Butterfield, Al Davis, Cootie Williams, Lou McGarity, Cutty Cutshall, Clint Neagley, Skip Martin, Vido Musso, George Berg, Chuck Gentry, Mel Powell, Tom Morgan, John Simmons, Sidney Catlett) 169bpm Classic Columbia and Okeh Benny Goodman Orchestra Sessions (1939-1958) (Mosaic disc 04) 3:15
Take It 1941 Benny Goodman and his Orchestra (Jimmy Maxwell, Irving Goodman, Alec Fila, Cootie Williams, Lou McGarity, Cutty Cutshall, Gus Bivona, Les Robinson, Georgie Auld, Pete Mondello, Bob Snyder, Johnny Guarnieri, Mike Bryan, Artie Bernstein, Dave Tough) 174bpm Classic Columbia and Okeh Benny Goodman Orchestra Sessions (1939-1958) (Mosaic disc 03) 3:13
If I Could Be With You 1948 Kay Starr featuring Novelty Orchestra (Joe Venuti, Les Paul) 124bpm Best Of The Standard Transcriptions [Disc 1] 1:53
No Regrets 1936 Billie Holiday and her Orchestra (Bunny Berigan, Artie Shaw, Cozy Cole) 130bpm Lady Day: The Complete Billie Holiday On Columbia (1933-1944) (Disc 01) 2:38
When Day Is Done 1935 Mildred Bailey and her Swing Band (Chu Berry) 218bpm Classic Chu Berry Columbia And Victor Sessions (Mosaic disc 01) 3:32
Rose Room 1944 Esquire Metropolitan Opera house jam session (Barney Bigard, Art Tatum, Al Casey, Oscar Pettiford, Sidney Catlett) 196bpm Sid Catlett: Chronological Classics 1944-1946 5:56
Well All Right! 1939 Ella Fitzgerald and her Famous Orchestra 183bpm Ella Fitzgerald In The Groove 2:31
Flying Home 1940 Charlie Barnet and his Orchestra 185bpm Charlie Barnet : Skyliner 2:57
Redskin Rhumba 1940 Charlie Barnet and his Orchestra 186bpm Charlie Barnet : Skyliner 2:41
Algiers Stomp 1936 Mills Blue Rhythm Band (Lucky Millinder, Henry ‘Red’ Allen, JC Higgenbotham, George Washington, Edgar Hayes) 219bpm Mills Blue Rhythm Band: Harlem Heat 3:08
Apollo Jump 1943 Lucky Millinder and his Orchestra 143bpm Apollo Jump 3:27
Harlem Air-Shaft (Rumpus in Richmond) 1940 Duke Ellington and his Orchestra 191bpm The Duke Ellington Centennial Edition: Complete RCA Victor Recordings (disc 08) 2:59
Barney Goin’ Easy (I’m Checkin Out Goom-Bye) (WM 1036-A) 1939 Barney Bigard and his Jazzopators (Rex Stewart, Juan Tizol, Harry Carney, Duke Ellington, Billy Taylor, Sonny Greer, Fred Guy) 151bpm Duke Ellington: The Complete 1936-1940 Variety, Vocalion and Okeh Small Group Sessions (Mosaic disc 06) 2:59
Harmony In Harlem 1937 Duke Ellington and his Orchestra 151bpm The Complete 1932-1940 Brunswick, Columbia And Master Recordings Of Duke Ellington And His Famous Orchestra (Mosaic disc 08) 3:08
Hello Little Boy 1950 Duke Ellington and his Orchestra 180bpm Duke Ellington and his Orchestra: 1949-1950 2:50
Hi Ho Trailus Boot Whip 1946 Roy Eldridge and his Orchestra (Zutty Singleton) 224bpm After You’ve Gone 2:46
All She Wants To Do Is Rock Wynonie Harris 145bpm Greatest Hits 2:34
Froggy Bottom 1957 Jay McShann and his Band (Jimmy Witherspoon) 155bpm Goin’ To Kansas City Blues (Mosaic) 2:37
C Jam Blues 1994 Statesmen Of Jazz 161bpm Statesman Of Jazz 6:32
Every Day I Have The Blues 1959 Count Basie and his Orchestra (Joe Williams) 116bpm Breakfast Dance And Barbecue 3:49
Hallelujah, I Love Her So 1958 Count basie and his Atomic Band 133bpm Complete Live at the Crescendo 1958 (disc 2) 3:03
What did you do?
I began with an acknowledgement of the Gadigal people of the Eora nation, traditional custodians of this land (where I was speaking from), and a shout out to the Black history of jazz music and dance, to the elders of that community.
Why did you play that?
Then I played one of my favourite songs, Hootie’s Boogie.
It has good energy, but isn’t too up in your face crazy loud/fast. Also it’s LOLsome.
Then Tempo deLuxe, which is another of my faves. It’s a song I’ve started a jillion sets with in the past, because it builds from a mellow intro to an upenergy, fun finale with shouting and shit. It’s a live recording from the 1939/1940 New York World Fair. This is a pretty fun connection for dancers, as the Savoy Ballroom had an exhibition at the fair. And there’s footage of it:
Yep, that’s women dancing with women, and men dancing with women. Always has been, always will be.
There are HEAPS of photos of people dancing lindy hop (and of lindy hoppers and jazz musicians), including this one:
You might recognise that jacket logo from the repro Chloe Hong from Seoul did a few years ago for Frankie100. When you think about the fact Whitey’s Lindy Hoppers were promoting the Savoy, it makes complete sense that they were basically walking billboards.
Apparently working the World Fair gig was HARD WORK, with long hours, few breaks, hot sun, and bullshit working conditions. It gave us footage like the Hot Mikado, but it also pushed the Black dancers far too hard. Check out Frankie Manning’s bio for stories about his experiences, and the Alan Lomax bio, ‘Man Who Recorded the World’ for stories about how Lomax’s original ideas for showcasing Black music were curtailed by bullshit.
There’s a heap of stuff from the World Fair in the NY Public Library, so you should defs hunt that down!
Anyhow, I played that song second because it’s by Harry James’ Boogie Woogie Trio (though I think it’s more than three musicians :D) and I dig the boogie vibe.
Then it was Ridin On The L & N, which is one of my most faves. It also has a boogie piano feeling, this time feeling like a train (the L&N) riding down the track.
Then we had radio transcript, ‘A Touch Of Boogie Woogie’ by Teddy Wilson and his Sextet. I had intended to play the 1941 Wilson Orchestra version, because it’s such a surprise to hear that band play something so chunky and exciting and pulse-poundingly good. But the sextet version is equally good, BUT it features some interesting musicians: Sidney Catlett and Slam Stewart. We all know Teddy Wilson for his work with Billie Holiday, and then Benny Goodman’s small groups, but Catlett is a drummer who played in Goodman’s band too. But only for a few months.
Apparently Catlett was so charismatic, so exciting, and so popular, that Goodman fired him in a fit of jealousy. I don’t know if it’s true. But luckily we have some of his recordings with Goodman’s band, including the live album ‘Roll Em!’ from 1941. I don’t have that album, but there is photographic evidence of the gig:
And of course, Slam Stewart we know from Slim and Slam, and thinking of him in Mr Tighty-Whitey Rules Mc Rulesington Benny Goodman’s band is just weird. But there are recordings of him with the Goodman orchestra, and they are FANTASTIC.
(Stewart and Goodman waiting for something in 1945 (source)).
Anyway, I played ‘The Count’ by Goodman’s orchestra, featuring Catlett, so we could feel just how exciting the band was with this drummer. Incidentally, this song is a nice follow-up to the previous one, as it carries that big energy, lindy hopping fun with it. NB it’s just as great for balboa :D
I followed up with another Goodman Orchestra recording from the same year, this time with Dave Tough (our beloved Dave) on drums. Still amazing, but also different. Two songs by one artist in a row? Don’t mind if I do!
A Note: Catlett and Stewart are Black. Goodman was putting mixed race bands on stage for years, and copped flack for it.
After that, it was a complete change of pace, with Kay Starr singing ‘If I could be With You’. This is another transcript, and the band features Joe Venuti, which is weird, because I associate him with gypsy jazz. But by this point, he was major famous. But it’s also wonderful. This photo of them in the ABC Studios was taken ~1945, while the song was recorded in 1948.
circa 1945: EXCLUSIVE American jazz violinist Joe Venuti (1903-1978) and American vocalist Kay Starr smile and sing while playing a violin together. They stand by an ABC microphone. (Photo by Metronome/Getty Images)
Onwards!
Then we had some Billie Holiday, because I wanted to hear some more nice female vocals, with a bit of charm. 1936 put us back into the period I wanted to explore next.
Then ‘Day Is Done’ by Mildred Bailey and her band, featuring her husband Red Norvo.
This song is a nice companion to the previous two female vocals, and she and Holiday match well. But I wanted to play these two artists because they were important in the story of Goodman’s small groups. The story is that Bailey used to host great parties at her house, and at one of these in 1935, Goodman and Teddy Wilson met, and started jamming together. Later that year the Goodman Trio was born.
Bailey herself is super important as this sort of social lubricant, but also as a musician.
Then I played ‘Rose Room’ by an Esquire band, because it’s a live recording, and it features Catlett talking to the audience directly. And it has an epic drum solo at the end.
Then I just went with that exciting big band sound, and another live recording, this time Ella Fitzgerald with Webb’s band in 1939. I wanted to just play some good hard party music. YEAH!
Same for the next song, really: straight up party music. I ADORE this version of Flying Home.
And again – just another uptempo party song.
Then a slight change in tone, with Algier’s Stomp by the Mills Blue Rhythm Band. I do recommend reading up about them. This song features Lucky Millinder.
Which was my segue to playing Apollo Jump, classic lindy hop party song.
Then I switched it up a smear, to play Harlem Air Shaft, by Ellington of course. I like this song for the story about it: that Ellington composed it to reflect the sounds that carry up the internal shaft in an Harlem apartment building.
I dropped a word here about the extreme crowding in Harlem in that 1920s-40s period, where thousands of Black Americans travelled north in the Great Migration, fleeing lynching and violence, and looking for jobs. This crowding led to extremely high rents, rent parties, and competition for housing. It also led to the burst of creativity and political activism that was the Harlem Renaissance.
[I didn’t say it, but in my mind, I was thinking about how these close conditions, everyday stuff like Mildred Bailey’s parties, etc all led to people living and working and writing and thinking and playing music in very close quarters. Harlem really was an important place in that moment.]
Then on to something else by Ellington, but one of his smaller groups, playing something calmer. Here, I wanted to chill us out a bit, emotionally, but stick to Ellington and that period and sound.
And another Ellington, Harmony In Harlem. Because Harlem. Musically, it’s a bit chill, but it grows in energy. It’s a nice dancing song at first, because it’s quite simple and calm, but it gets louder and more exciting. Break over. Party time.
ANOTHER Ellington, but this is one of my super faves. It has a chill start, but a snappy tempo, and what makes it really interesting and fun, is the combination of characteristically weird Ellington harmonies with a solid, chunking beat, all over an old school blues structure and blues vocals. It’s about as Ellington as Ellington can get. You can enjoy it for the stompy rhythm and salty lyrics, for the clever harmonies and almost-dissonance, or all of it combined.
Then I just went hardcore with ‘High-ho trailus bootwhip’, which is loud and fun and exciting. In my head, I was thinking ‘let’s strengthen that blues structure and element, and go further towards jump blues. But I didn’t say that. I was just thinking it.
That song is quite quick, but it feels EXCITING. So I pulled a standard DJing stunt, and built energy with that, then followed up with a solid party hit at an accessible tempo, with shouting and clapping. Something that would fill the floor after the faster song. Wynonie Harris is straight up party music.
Then I just felt like it was a party.
So Witherspoon.
Then I realised I hadn’t cued up a song :D So I fumbled, and pulled out the Elder Statesmen of Jazz, playing ‘C Jam Blues’.
Then back on party track with ‘Everyday I have the Blues’ from Breakfast Dance and Barbecue, the first Basie album I bought. It has a great story: held at about 3am, a party held by the American Disc Jockey’s Association, and everyone was drunk and tired. Then Basie’s band hit the stage, and it was PARTY TIME. Worth buying the CD for the liner notes!
And then the final song, a party version of Basie’s Atomic band playing ‘Hallelujah I love her so’. This is from a huge, multi-CD set, ‘Complete Live at the Crescendo 1958’, which you can listen to on youtube. Or buy for the liner notes.
WHAT a fun set. Lots of nice people talking and having fun. I love it.
“Question: has someone made a visual timeline/lineage of Lindy Hop? Is this a good idea?”
I dislike the linear timeline model because:
It puts Africa in the past, when helloooo it’s not;
It uses a very western hierarchy of value with a particular dance or people as the apex or cumulation of different dance. Soz but lindy hop has never stood still or existed in a singular ‘true’ form. It is meaning in motion.
Who gets to decide when the line begins and ends? If it ‘begins’ in Africa and ‘ends’ with the white observer, then that is some fucked up racist social Darwinist crap. Stop, white person. That ways lies revivalist colonialism.
linear notions of time are white patriarchy.
There are other, far more interesting notions of ‘time’. The Aboriginal idea of the Dreaming is a good one: it is now, then, to come, and always. So, eg, when we tell a creating Dreaming story/dance/song, we are at once telling history and engaging in that act of creating as well.
If we take this way of understanding (the assumption that time needn’t be linear) to jazz dance, we have multiple dances existing at the same time in different and the same spaces. Specific shapes move through time and between generations, but are also moving laterally between siblings of different ages. So different aged people dance the same movements at the same time, but it has different meanings, depending on who is dancing where.
If we use a linear model, elders are in the past, superseded by successive generations of ‘improvers’, all focussed on a single point/form in time: lindy hop.
But we know it doesn’t work like that. Frankie teaching a bunch of white people the electric slide to Easy Does It, at the same time (day, even!) Black families might be dancing it to disco at a party. White people may separate generations and social spaces and learning, but other cultures do not.
So i say no to time _lines_, because they force western ideas and hierarchies of meaning onto Black culture.
It’s more useful to get up and dance, and feel those changes. Or to think of those dancers from all over Africa leaping up to share a step like the ones Al and Leon were demonstrating, all of them ignoring Marshall Stearns’ voice, and sharing ideas and feelings in a single moment of inter-continental, cross-generational immanence.
Africa isn’t in the roots of lindy hop. The nations of Africa are dancing now, in conversation with lindy hop.
Workplaces are where COVID is spreading in Australia. Not at the park or in the shops.
But in meat packing plants, aged care homes. Places where the pay is bad, and the work is hard. And the industry is not properly regulated.
If you really do want to get angry about covid, get really angry about:
– Jobs shifting from permanent full time to casual (removing workers’ access to sick days and the ability to take time off when they’re sick);
– The price of childcare (that forces women to work excessive hours just to pay the bills);
– Wage theft (where bosses don’t pay workers their full pay);
– The privatisation of public services like aged care facilities.
All these things put vulnerable workers (people on low incomes in jobs they could lose with no notice) at risk. They have to go to work because they’re desperate for money. Even if they’re sick. Even if their boss won’t let them distance properly, wash properly, or wear masks.
These workers often have more than one job. So they double their risks as they enter two workplaces. And they have dependent families (parents, grandparents, children).
And a note: you can bet your bottom dollar that that shirt you bought at Gorman or those socks you bought at Kmart weren’t manufactured in safe factories.
