The great disco debate

Richard from Commie Curmudgeon and Rough in Here... has taken issue with some of my earlier pro-disco posts, suggesting that I have exaggerated its utopian dimensions. He says:

'I was just a young teenager when disco had its heyday in NYC with Studio 54, not even of drinking age during most of that time, but I have a pretty clear memory of some things as an outside observer, such as the overblown elitism involved in that venture and much of the disco scene. Studio 54 was famous for having a door policy, something that didn't really exist in the punk scene until the Mudd Club and Danceteria (which policy I always disliked), and Studio 54 widely advertised the idea that you could get on their long line to participate in this big competition to prove you were glamorous or chic enough to get in. It was probably their biggest selling point.

Disco may have promoted a sort of liberation for oppressed identity groups, and it may have inverted the usual standing of some of these groups in society, but the disco scene, especially as manifested at '54, enforced a class elitism and system of hierarchical selection all its own. The argument that this movement was so utopian because it was run by women and gays could be countered with the argument that a woman also got elected to run the British government in the late '70s, and look how egalitarian she turned out to be.

If disco had these great liberating qualities for identity groups, it featured and promoted some pretty regressive attitudes as well. One might add that disco was characterized by a complete retreat from the overtly radical or even liberal politics of so much popular music (especially black dance music, if I recall correctly) in the '60s and early '70s. Disco had good qualities too, which were carried over into techno and a lot of related dance music in later years (which would take another, very long comment to spell out), but if my memory serves me correctly, calling it an egalitarian utopia is a bit of a stretch'.

Today I went to an exhibition in London of photographs of 'New York's Nightlife in the 1970s' by Allan Tannenbaum (example left). The exhibition at The Draywalk Gallery, off Brick Lane, was promoted by Deep Disco Culture and if indeed it was truly a representation of 70s disco culture I would have to agree that Richard was right. Many of the photos were of Studio 54, and while some of the scenes looked liked fun, there was clearly an emphasis on wealth and celebrity and more than a whiff of 'fuck the proles' upper class decadence.

But from all I have read and heard, I do not believe that disco can be reduced to Studio 54 and similar scenes. Tim Lawrence is one of many who have persuasively argued that the origins of disco were quite distinct from its later manifestation. In an article entitled In Defence of Disco (again) (New Formations, Summer 2006) he puts forward the following account:

'The disco that riled the gathering forces of the New Right was born in cauldron conditions. Lacking alternative social outlets, gay men and women of colour, along with new social movement sympathisers, gathered in abandoned loft spaces (the Loft, the Tenth Floor, Gallery) and off-the-beaten-track discotheques (the Sanctuary, the Continental Baths, Limelight) in zones such as NoHo and Hell's Kitchen, New York, to develop a uniquely affective community that combined sensation and sociality. Developing a model of diversity and inclusivity, participants established the practice of dancing throughout the night to the disorienting strains of heavily percussive music in the amorphous spaces of the darkened dance floor'.

The subsequent opening of Studio 54 in April 1977 as 'the glitziest and most exclusionary venue of the disco era.... steamrollered the ethical model of the downtown party network into smithereens... Whereas the dance floor was previously experienced as a space of sonic dominance, in which the sound system underpinned a dynamic of integration, experimentation and release, at Studio this became secondary to the theatre of a hierarchical door policy that was organised around exclusion and humiliation, as well as a brightly-lit dance floor that prioritised looking above listening, and separation above submersion... Whereas the dance floor had previously functioned as an aural space of communal participation and abandon, it was now reconceived as a visually-driven space of straight seduction and couples dancing, in which participants were focused on the their own space and , potentially, the celebrity who might be dancing within their vicinity'.

In disco the lyrical content was rarely political in the way some rock and soul was, as Richard identifies, but this can only be seen as a retreat if we judge music solely by what it says. A negative critique that explicitly refuses to affirm the way things are is one part of any radical social movement, and this is something that we find for instance, in some punk - essentially the sound of saying NO. But movements also need to be constitutive, that is to develop new more liberatory relationships between people involved. The latter was the contribution of the best disco dance floors, 'generating and spawning a model of potentially radical sociality' (Lawrence) quite different from the audience at traditional gigs, a contribution that has been played out in different dance music scenes ever since.

Disco was the only time we were equal

“Disco was the only time we were equal. No one cared whether you were black or white – no one even knew. We were using the culture and the clubs to elevate our thinking. It was revolution in a primal way… If you think about it, the whole movement was run by women, gays and ethnics: Donna Summer, Gloria Gaynor, Grace Jones… I mean the Village People were revolutionary! People who would never even stand in a room with a gay person were dancing to San Francisco, and that’s what was so subversive about disco. It rewrote the book”

Nile Rodgers, Chic, and ex-Black Panther - interviewed in The Guardian, 1999.

Space is the Place

A pleasant evening at the Camberwell Squatted Centre in South London last night, spent watching the fantastic Sun Ra film Space is the Place, as well as a short film about the Association of Autonomous Astronauts (AAA). Later I played some of my extensive collection of space-themed music. Last night this included everything from Pharoah Sanders (Astral Travelling) to The Rezillos (Flying Saucer Attack) via Klaxons (Gravity's Rainbow), with some Derrick Carter (Tripping among the stars) thrown in.


I began accumulating this collection when I was part of the Disconaut node of the AAA (1995-2000). The premise of the AAA was a global network committed to challenging the state and corporate monopoly of space through the development of community-based space exploration programmes. Within this network, Disconaut AAA focused on dance music as a vehicle for space exploration. Some of the Disconaut material from our Everybody is a Star! newsletter is archived at Uncarved, but the full story of the AAA remains to be told - and maybe the story isn't finished yet, as AAA Kernow (not unconnected to Nocturnal Emissions) apparently relaunched itself last month. I have reflected on the AAA experience elsewhere and will be considering all of this further at this site, but for now here's the founding text of Disconaut AAA:


Disconauts are go! (from 'Everybody is a Star!', no.1, 1996)

Forget Apollo, NASA and the Space Shuttle... the most exciting explorations of space in the last 30 years have been carried out through music.

Emerging on the radical fringes of jazz in the 1950's Sun Ra (1914-1993) and his Intergalactic Research Arkestra (as his band was later known) set the space vibe in motion with interstellar explorations like 'Space Jazz Reverie', 'Love in Outer Space', 'Disco 3000', and the film 'Space is the Place' [picture is of Sun Ra in film].

Described by one critic as "a comic strip version of Sun Ra", George Clinton developed his own funky cosmic Afronaut mythology in the 1970's through his work with Funkadelic and Parliament. For instance, the album "Mothership Connection" (1975) is based around the concept of aliens visiting earth to take the funk back to their own planet.


Sun Ra and Clinton's work can be read as a sort of sci-fi take on Marcus Garvey. While Garvey dreamt of Black Star Liners shipping back people from slavery across the ocean to an African utopia, they leave the planet altogether.

Space continued to be a preoccupation during the 1970s disco boom. Derided by rock critics for its lack of serious content, disco had a distinct utopian element. In disco the intensity of pleasure on the dancefloor was reimagined as an ideal for living rather than just a Saturday night release. The implicit fantasy was of a 'Boogie Wonderland' where music, dancing and sex were organising principles rather than work and the economy. "Lost in music, feel so alive, I quit my nine-to-five", as Sister Sledge put it.

In the unpromising social climate of the 1970's, this wonderland was sometimes projected into space. Earth, Wind and Fire (who recorded 'Boogie Wonderland') combined elements of Egyptology and sci-fi with albums like 'Head for the Sky' (1973) and 'All n All' (1977) with its cover pic of a rocket taking off from a pyramid. In the late 1970s there was a rash of space themed disco hits like Sheila B. Devotion's 'Spacer' and Slick's '(Everybody goes to the) Space Base' (1979), the latter imagining the space base as disco and social centre rather than military-industrial installation.

Some of these space records can be viewed as simple cash-ins on the popularity of Star Wars and similar films of this period, but was there something deeper going on? While the sale of disco records reaped big profits for the record companies, the logic of the dancefloor was potentially at odds with the society of domination. On the floor pleasure was elevated above the puritan work ethic and hierarchies of class, race, gender and sexuality were (sometimes) dissolved.

Discos (like today's dance spaces) could have been the launchpad for explorations of different worlds on earth and beyond, powered by the Dance Disco Heat energy on the floor. In this light the disco icon par excellence, the glittering mirror ball, has to be re-evaluated. Detailed archaeological investigations of the alignment of these spheres of light suspended high above the dancefloor will doubtless reveal that they were installed to equip dancers with a rudimentary astronomical knowledge to help them find their way around the universe.

Once Upon a Time in New York

Excellent BBC4 documentary this week. Once Upon a Time in New York: The Birth of Hip Hop, Disco and Funk was only an hour long when any of the subjects are worthy of a series, or even a channel of their own, but it did convey a sense of the excitement of a very fertile time. It is arguable whether New York was singly the birth place of these genres, but it is undoubtedly true that in a 6 or 7 year period (approx. 1975-1982) the city was a sonic laboratory producing mutant musical strains that shaped the next thirty years of popular culture (so far). Not to say that New York wasn't important before or since - the film covered some of the pre-history with the Velvet Underground and the Stonewall riots (showing a contemporary newspaper report with the headline 'Homo Nest Raided. Queen Bees are Stinging Mad').

I liked the footage of the club scenes - Edie Sedgwick dancing at Andy Warhol's Factory, a packed David Mancuso's Loft, punters at CBGBs with John Cale, Debbie Harry (right) and Talking Heads in the crowd. Footage of DJ Kool Herc driving around with massive speakers in his car and block parties, an early Blondie performance at CBGBs doing a cover version of Martha & The Vandellas 'Heatwave'. Most hilarious was a TV report from the British 'News at Ten' direct from the dancefloor at Studio 54 with the hapless reporter saying that it was 'difficult to know exactly what it is that attracts people here'. Perhaps he should have asked Wayne County, Nile Rodgers or Nelson George who int he programme recalled sex and drugs on the club's balcony.

If you are in the UK and have freeview or cable, I think you can catch this programme repeated tomorrow (Friday) at 10 pm

Disco: blueprint for a future society

Good article on disco by Paul Lester in the Guardian this week:

'For Steven Collazo, the musical director of Odyssey, disco was a time of tensions: between musicianship and mechanisation, between what he calls the "plastic clubs" that played commercial disco and the underground where the harder stuff got aired, and between the latent violence of mainstream hetero discos and the carefree exuberance he witnessed on the gay scene that helped spawn the movement .

"I learned at the 'plastic clubs' to never raise my arms above the imaginary homosexual line, ie above the eyebrows, otherwise the sphincter police would arrest you," says Collazo. But he's got a serious point. "I'm not gay, but I remember one amazing night when I was 18, going to this huge gay club in New York called the Paradise Garage. It was almost like a blueprint for a future society, devoid of social or sexual barriers in an atmosphere of total abandon. I'll never forget that night."

From 'Can you feel the force?' by Paul Lester, Guardian, 23 February 2007.