In Defence of Disco - Richard Dyer

In Defence of Disco by Richard Dyer was first published in the magazine Gay Left, Issue 8, in 1979. It has been republished in academic contexts, but doesn't seem to be available online (except embedded in the pdf archive of Gay Left magazine). This was a groundbreaking work in taking disco seriously, and many of its conclusions can equally be applied to the later dance music scenes dismissed as politically unsound by those who like a strong dose of didacticism with their music.

All my life I've liked the wrong music. I never liked Elvis and rock 'n' roll; I always preferred Rosemary Clooney. And since I became a socialist, I've often felt virtually terrorized by the prestige of rock and folk on the Left. How could I admit to two Petula Clark LPs in the face of miners' songs from the North East and the Rolling Stones? I recovered my nerve partially when I came to see show-biz music as a key part of gay culture, which, whatever its limitations, was a culture to defend. And I thought I'd really made it when I turned on to Tamla Motown, sweet soul sounds, disco. Chartbusters already, and I like them! Yet the prestige of folk and rock, and now punk and (rather patronizingly, I think) reggae, still holds sway. It's not just that people whose politics I broadly share don’t like disco; they manage to imply that it is politically beyond the pale to like it. It's against this attitude that I want to defend disco (which otherwise, of course, hardly needs any defence).

I'm going to talk mainly about disco music, but there are two preliminary points I'd like to make. The first is that disco is more than just a form of music, although certainly the music is at the heart of it. Disco is also kinds of dancing, club, fashion, film- in a word, a certain sensibility, manifest in music, clubs, and so forth, historically and culturally specific, economically, technologically, ideo­logically, and aesthetically determined- and worth thinking about. Second, as a sensibility in music it seems to me to encompass more than what we would perhaps strictly call disco music, and include a lot of soul, Tamla, and even the later work of mainstream and jazz artists like Peggy Lee and Johnny Mathis.

My defence is in two parts: first, a discussion of the arguments against disco in terms of its being ‘capitalist’ music and, second, an attempt to think through the- ambivalently, ambiguously, contradictorily- positive qualities of disco.

Disco and Capital

Much of the hostility to disco stems from the equation of it with capitalism. Both in how it is produced and in what it expresses, disco is held to be irredeemably capitalistic.

Now it is unambiguously the case that disco is produced by capitalist industry, and since capitalism is an irrational and inhuman mode of production, the disco industry is as bad as all the rest. Of course. However, this argument has assump­tions behind it that are more problematic. These are of two kinds. One assump­tion concerns music as a mode of production, and has to do with the belief that it is possible in a capitalist society to produce things (e.g., music, such as rock and folk) that are outside of the capitalist mode of production. Yet quite apart from the general point that such a position seeks to elevate activity outside of existing structures rather than struggles against them, the two kinds of music most often set against disco as a mode of production are not really convincing.

One is folk music - in the United Kingdom, people might point to Gaelic songs and industrial ballads - the kind of music often used, or reworked, in Left fringe theatre. These, it is argued, are not, like disco (and pop music in general), produced for the people, but by them. They are ‘authentic’ people's music. So they are -or rather were. The problem is that we don't live in a society of small, technologically simple communities such as produce such art. Preserving such music at best gives us a historical perspective on peasant and working-class struggle, at worst leads to nostalgia for a simple, harmonious communal existence that never even existed. More bluntly, songs in Gaelic or dealing with nineteenth-century factory conditions, beautiful as they are, don't mean much to most English-speaking people today.

The other kind of music most often posed against disco, and ‘pap pop’ at the level of how it is produced, is rock (including Dylan-type folk and everything from early rock 'n' roll to progressive concept albums). The argument here is that rock is easily produced by non-professionals- all that is needed are a few instruments and somewhere to play - whereas disco music requires the whole panoply of recording studio technology, which makes it impossible for non-professionals (the kid on the streets) to produce. The factual accuracy of this observation needs supplementing with some other observations. Quite apart from the very rapid - but then bemoaned by some purists - move of rock into elaborate recording studios, even when it is simple and producible by non-professionals, the fact is that rock is still quite expensive, and remains in practice largely the preserve of the middle class who can afford electric guitars, music lessons, and the like. (You have only to look at the biographies of those now professional rock musicians who started out in a simple non-professional way - the preponderance of public school and university-educated young men in the field is rivalled only by their preponderance in the Labour party cabinet.) More important, this kind of production is wrongly thought of as being generated from the grassroots when, except perhaps at certain key historical moments, non­-professional music making, in rock as elsewhere, bases itself, inevitably, on pro­fessional music. Any notion that rock emanates from ‘the people’ is soon con­founded by the recognition that what ‘the people’ are doing is trying to be as much like professionals as possible.

The second kind of argument based on the fact that disco is produced by capitalism concerns music as an ideological expression. Here it is assumed that capitalism as a mode of production necessarily and simply produces ‘capitalist’ ideology. The theory of the relation between the mode of production and the ideologies of a particular society is too complicated and unresolved to be gone into here, but we can begin by remembering that capitalism is about profit. In the language of classical economics, capitalism produces commodities, and its inter­est in commodities is their exchange value (how much profit they can realize) rather than their use value (their social or human worth). This becomes partic­ularly problematic for capitalism when dealing with an expressive commodity­ such as disco - since a major problem for capitalism is that there is no necessary or guaranteed connection between exchange value and use value. In other words, capitalism as productive relations can just as well make a profit from something that is ideologically opposed to bourgeois society as something that supports it. As long as a commodity makes a profit, what does it matter?

Indeed, it is because of this dangerous, anarchic tendency of capitalism that ideological institutions - the church, the state, education, the family - are necessary. It is their job to make sure that what capitalism produces is in capitalism's longer-term interests. How­ever, since they often don't know that that is their job, they don't always perform it. Cultural production within capitalist society is, then, founded on two pro­found contradictions - the first between production for profit and production for use; the second, within these institutions whose job it is to regulate the first contradiction. What all this boils down to, in terms of disco, is that the fact that disco is produced by capitalism does not mean that it is automatically, neces­sarily, simply supportive of capitalism. Capitalism constructs the disco experi­ence, but it does not necessarily know what it is doing, apart from making money.

I am not now about to launch into a defence of disco music as some great subversive art form. What the arguments above lead me to is, first, a basic point of departure in the recognition that cultural production under capitalism is necessarily contradictory, and, second, that it may well be the case that capitalist cultural products are most likely to be contradictory at just those points - such as disco - where they are most commercial and professional, where the urge to profit is at its strongest. Third, this mode of cultural production has produced a commodity, disco, that has been taken up by gays in ways that may well not have been intended by its producers. The anarchy of capitalism throws up commodities that an oppressed group can take up and use to cobble together its own culture. In this respect, disco is very much like another profoundly ambiguous aspect of male gay culture, camp. It is a ‘contrary’ use of what the dominant culture provides, it is important in forming a gay identity, and it has subversive potential as well as reactionary implications.

The Characteristics of Disco

Let me turn now to what I consider to be the three important characteristics of disco - eroticism, romanticism, and materialism. I'm going to talk about them in terms of what it seems to me they mean within the context of gay culture. These three characteristics are not in themselves good or bad (any more than disco music as a whole is), and they need specifying more precisely. What is interesting is how they take us to qualities that are not only key ambiguities within gay male culture, but have also traditionally proved stumbling blocks to socialists.

Eroticism

It can be argued that all popular music is erotic. What we need to define is the specific way of thinking and feeling erotically in disco. I'd like to call it ‘whole body’ eroticism, and to define it by comparing it with the eroticism of the two kinds of music to which disco is closest- popular song (i.e., the Gershwin, Cole Porter, Burt Bacharach type of song) and rock.

Popular song's eroticism is ‘disembodied’: it succeeds in expressing a sense of the erotic that yet denies eroticism's physicality. This can be shown by the nature of tunes in popular songs and the way they are handled.

Popular song's tunes are rounded off, closed, self-contained. They achieve this by adopting a strict musical structure (AA BA) in which the opening melodic phrases are returned to and, most important, the tonic note of the song is also the last note of the tune. (The tonic note is the note that forms the basis for the key in which the song is written; it is therefore the harmonic 'anchor’ of the tune, and closing on it gives precisely a feeling of ‘anchoring,’ coming to a settled stop.) Thus although popular songs often depart from their melodic and harmonic beginnings - especially in the middle section (B) - they also always return to them. This gives them- even at their most passionate, as in Cole Porter's ‘Night and Day’- a sense of security and containment. The tune is not allowed to invade the whole of one's body. Compare the typical disco tune, which is often little more than an endlessly repeated phrase that drives beyond itself, is not ‘closed off.’ Even when disco music uses a popular song standard, it often turns it into a simple phrase. Gloria Gaynor’s version of Porter’s ‘I’ve got you under my skin’, for instance, is in large part a chanted repetition of 'I've got you.’

Popular song's lyrics place its tunes within a conceptualization of love and passion as emanating from ‘inside,’ the heart or the soul. Thus the yearning cadences of popular song express an erotic yearning of the inner person, not the body. Once again, disco refuses this. Not only are the lyrics often more directly physical and the delivery more raunchy (e.g., Grace Jones's ‘I Need a Man’), but, most important, disco is insistently rhythmic in a way that popular song is not.

Rhythm, in Western music, is traditionally felt as being more physical than other musical elements such as melody, harmony, and instrumentation. This is why Western music is traditionally so dull rhythmically - nothing expresses our' Puritan heritage more vividly. It is to other cultures that we have had to turn - ­above all to Afro-American culture - to learn about rhythm. The history of pop­ular songs since the late nineteenth century is largely the history of the white in­corporation (or ripping off) of black music - ragtime, the Charleston, the tango, swing, rock 'n' roll, rock. Now what is interesting about this incorporation or ripping off is what it meant and means. Typically, black music was thought of by the white culture as being more primitive and more ‘authentically’ erotic. Infusions of black music were always seen as (and often condemned as) sexual and physical. The use of insistent black rhythms in disco music, recognizable by the closeness of the style to soul and reinforced by such characteristic features of black music as the repeated chanted phrase and the use of various African percussion instruments, means that it inescapably signifies (in this white context) physicality.

However, rock is as influenced by black music as disco is. This then leads me to the second area of comparison between the eroticism of disco and rock. The difference between them lies in what each ‘hears’ in black music. Rock's eroti­cism is thrusting, grinding - it is not whole body, but phallic. Hence it takes from black music the insistent beat and makes it even more driving; rock's repeated phrases trap you in their relentless push, rather than releasing you in an open-ended succession of repetitions as disco does. Most revealing perhaps is rock's instrumentation. Black music has more percussion instruments than white, and it knows how to use them to create all sorts of effects - light, soft, lively, as well as heavy, hard, and grinding. Rock, however, hears only the latter and develops the percussive qualities of essentially non-percussive instruments to increase this, hence the twanging electric guitar and the nasal vocal delivery.

One can see how, when rock 'n' roll first came in, this must have been a tremendous liberation from popular song's disembodied eroticism - here was a really physical music, and not just mealy-mouthed physical, but quite clear what it was about - cock. But rock confines sexuality to cock (and this is why, no matter how progressive the lyrics and even when performed by women, rock remains indelibly phallocentric mu­sic). Disco music, on the other hand, hears the physicality in black music and its range. It achieves this by a number of features, including the sheer amount going on rhythmically in even quite simple disco music (for rhythmic clarity with complexity, listen to the full-length version of the Temptations' ‘Papa Was a Rolling Stone’); the willingness to play with rhythm, delaying it, jumping it, countering it rather than simply driving on and on (e.g., Patti Labelle, Isaac Hayes); the range of percussion instruments used and their different effect (e.g. the spiky violins in Quincy Jones and Herbie Hancock's ‘Tell Me a Bedtime Story’; the gentle pulsations of George Benson). This never stops being erotic, but it restores eroticism to the whole of the body and for both sexes, not just confining it to the penis. It leads to the expressive, sinuous movement of disco dancing, not just that mixture of awkwardness and thrust so dismally charac­teristic of dancing to rock.

Gay men do not intrinsically have any prerogative over whole-body eroticism. ­We are often even more cock oriented than non-gays of either sex, and it depresses me that such phallic forms of disco as Village People should be so gay identified. Nonetheless, partly because many of us have traditionally not thought of ourselves as being ‘real men' and partly because gay ghetto culture is also a space where alternative definitions, including those of sexuality, can be devel­oped, it seems to me that the importance of disco in scene culture indicates an openness to a sexuality that is not defined in terms of cock. Although one cannot easily move from musical values to personal ones, or from personal ones to politically effective ones, it is at any rate suggestive that gay culture should promote a form of music that denies the centrality of the phallus while at the same time refusing the nonphysicality that such a denial has hitherto implied.

Romanticism

Not all disco music is romantic. The lyrics of many disco hits are either straightforwardly sexual - not to say sexist - or else broadly social (e.g., Detroit Spinners' ‘Ghetto Child,’ Stevie Wonder's ‘Living in the City’), and the hard drive of Village People or Labelle is positively antiromantic. Yet there is nonetheless a strong strain of romanticism in disco. This can be seen in the lyrics, which often differ little from popular song standards, and indeed often are standards (e.g., ‘What a Difference a Day Made’ by Esther Phillips, ‘La vie en rose’ by Grace Jones). More impressively, it is the instrumentation and arrangements of disco music that are so romantic.

The use of massed violins takes us straight back, via Hollywood, to Tchaikovsky, to surging, outpouring emotions. A brilliant example is Gloria Gaynor's ‘I've Got You under My Skin,’ where in the middle section the violins take a hint from one of Porter's melodic phrases and develop it away from this tune in an ecstatic, soaring movement. This ‘escape’ from the confines of popular song into ecstasy is very characteristic of disco music, and nowhere more consistently than in such Diana Ross classics as ‘Reach Out’ and ‘Ain't No Mountain High Enough.’ This latter, with its lyrics of total surrender to love, its heavenly choir, and sweeping violins, is perhaps one of the most extravagant reaches of disco’s romanticism. But Ross is also a key figure in the gay appropriation of disco.

What Ross's records do - and I'm thinking basically of her work up to ‘Greatest Hits volume 1’ and the 'Touch Me in the Morning' albums - is express the intensity of fleeting emotional contacts. They are all-out expressions of adoration that yet have built on to them the recognition of the (inevitably) temporary quality of the experience. This can be a straightforward lament for having been let down by a man, but more often it is both a celebration of a relationship and the almost willing recognition of its passing and the exquisite pain of its passing - ‘Remem­ber me / As a sunny day / That you once had / Along the way’; ‘If I've got to be strong / Don't you know I need to have tonight when you're gone / When you go I'll lie here / And think about / the last time that you / Touch me in the morning.' This last number, with Ross's ‘unreally’ sweet, porcelain fragile voice and the string backing, concentrates that sense of celebrating the intensity of the passing relationship that haunts so much of her work. No wonder Ross is (was?) so important in gay male scene culture, for she both reflects what that culture takes to be an inevitable reality (that relationships don't last) and at the same time celebrates it, validates it.

Not all disco music works in this vein, yet in both some of the more sweetly melancholy orchestrations (even in lively numbers, like ‘You Should Be Danc­ing’ from ‘Saturday Night Fever’) and some of the lyrics and general tone (e.g., Donna Summer's 'Four Seasons of Love' album), there is a carryover of this emo­tional timbre. At a minimum, then, disco's romanticism provides an embodi­ment and validation of an aspect of gay culture.

But romanticism is a particularly paradoxical quality of art to come to terms with. Its passion and intensity embody or create an experience that negates the dreariness of the mundane and everyday. It gives us a glimpse of what it means to live at the height of our emotional and experiential capacities - not dragged down by the banality of organized routine life. Given that everyday banality, work, domesticity, ordinary sexism, and racism are rooted in the structures of class and gender or this society, the flight from that banality can be seen as a flight from capitalism and patriarchy as lived experiences.

What make's this more complicated is the actual situation within which disco occurs. Disco is part of the wider to and fro between work and leisure, alienation and escape, boredom and enjoyment that we are so accustomed to (and that ‘Saturday Night Fever’ plugs into so effectively). Now this to and fro is partly the mechanism by which we keep going, at work, at home- the respite of leisure gives us the energy to work, and anyway we are still largely brought up to think of leisure as a ‘reward’ for work. This circle locks us into it. But what happens in that space of leisure can be profoundly significant; it is there that we may learn about an alternative to work and to society as it is. Romanticism is one of the major modes of leisure in which this sense of an alternative is kept alive. Roman­ticism asserts that the limits of work and domesticity are not the limits of experience.

I don't say that romanticism, with its passion and intensity, is a political ideal we could strive for - l doubt it is humanly possible to live permanently at that pitch. What I do believe is that the movement between banality and something ‘other’ than banality is an essential dialectic of society, a constant: keeping open of a gap between what is and what could or should be. Herbert Marcuse in the currently unfashionable ‘One-Dimensional Man: Studies in the Ideology of Advanced Industrial Society’ argues that our society tries to close that gap, to assert that what is is all that there could be, is what should be. For all its commercialism and containment within the to and fro between work and leisure, I think disco romanticism is one of the things that can keep the gap open, that can allow the experience of contradiction to continue. Since I also believe that political struggle is rooted in experience (though utterly doomed if left at it), I find this dimension of disco potentially positive. (A further romantic/utopian aspect of disco is realized in the non-commercial discos organized by gay and women's groups. Here a moment of community can be achieved, often in circle dances or simply in the sense of knowing people as people, not anonymous bodies. Fashion is less impor­tant, and sociability correspondingly more so. This can be achieved in smaller clubs, perhaps especially outside the centre of London, which, when not just grotty monuments to self-oppression, can function as supportive expressions of something like a gay community.)

Materialism

Disco is characteristic of advanced capitalist societies simply in terms of the scale of money squandered on it. It is a riot of consumerism, dazzling in its technology (echo chambers, double and more tracking, electric instruments), overwhelming in its scale (banks of violins, massed choirs, the limitless range of percussion instruments), lavishly gaudy in the mirrors and tat of discotheques, the glitter and denim flash of its costumes. Its tacky sumptuous­ness is well evoked in ‘Thank God it’s Friday’. Gone are the restraint of popular song, the sparseness of rock and reggae, the simplicity of folk. How can a socialist, or someone trying to be a feminist, defend it?

In certain respects, it is doubtless not defensible. Yet socialism and feminism are both forms of materialism - why is disco, a celebration of materialism if ever there was one, not therefore the appropriate art form of materialist politics?

Partly, obviously, because materialism in politics is not to be confused with mere matter. Materialism seeks to understand how things are in terms of how they have been produced and constructed in history, and how they can be better produced and constructed. This certainly does not mean immersing oneself in­ the material world - indeed, it includes deliberately stepping back from the mate­rial world to see what makes it the way it is and how to change it. But materialism is also based on the profound conviction that politics is about the material world, and indeed that human life and the material world are all there is; there is no God, there are no magic forces. One of the dangers of materialist politics is that it is in constant danger of spiritualizing itself, partly because of the historical legacy of the religious forms that brought materialism into existence, partly because materialists have to work so hard not to take matter at face value that they often end up not treating it as matter at all. Disco's celebration of materialism is only a celebration of the world we are necessarily and always immersed in. Disco's materialism, in technological modernity, is resolutely historical and cultural - it can never be, as most art claims for itself, an ‘emanation’ outside of history and of human production.

Disco's combination of romanticism and materialism effectively tells us - lets us experience - that we live in a world of materials, that we can enjoy them but that the experience of materialism is not necessarily what the everyday world assures us it is. Its eroticism allows us to rediscover our bodies as part or this experience of materialism and the possibility of change.

If this sounds over the top, let one thing be clear - disco can't change the world or make the revolution. No art can do that, and it is pointless to expect it to. But partly by opening up experience, partly by changing definitions, art and disco can be used. To which one might risk adding the refrain, if it feels good, use it.

Songs About Dancing (2): Hella Good

Hella Good by No Doubt (2001) is one of the many songs which command the listener to dance. In fact the oft-repeated chorus simply affirms 'You've got me feeling hella good, So let's just keep on dancing, You hold me like you should, So I'm gonna keep on dancing'.

Of course anybody can sing that, but for the song to work the music must also communicate a similar message. On this one the production ensures just that with an irresistable electronic bass line. And so it should, co-written with The Neptunes and produced by Nellee Hooper. If they and Gwen Stefani can't come up with a decently danceable track between them all is lost on planet pop.

Some people might have Gwen Stefani down as just another corporate pop puppet, but I've always thought that she and No Doubt were pretty clued up musically - after all they started off as a ska band, and the album this track comes from, Rock Steady, also includes dancehall influences and an appearance by Bounty Killer. Also the video enacts one of my favourite fantasies - squatting a ship.

I first heard this years ago at the Laban Centre for Contemporary Dance in Deptford, where a big group of kids were doing modern dance to this track and to the Laban's very impressive PA.

Police raids international

England: Norfolk rave shut down (Norwich Evening News, 14 April 2008)

'Three people were arrested when an illegal rave was shut down by police in the early hours of yesterday morning. Norfolk police received information that the unlicensed music event was taking place at Horsey Gap.... A police spokesman said: “The event was shut down and two arrests were made in relation to persons being concerned with the organisation of an unlicensed musical event. A large amount of sound equipment was seized and a further arrest was made subsequently in relation to excess alcohol.”'

China: police raid gay clubs (Gay City News, 10 April 2008)

'on March 9.... police invaded Destination, Beijing's most popular gay nightspot. Police pretended the nightclub was "over-crowded" and ordered it closed, and it remained shuttered for several days... the raid on the Beijing club Destination took place the same night as a raid against PinkHome of Shanghai, where a number of gays were arrested. Such repressive measures taken so rapidly in such a short time span against places frequented by gays has never before been seen in China, and justifies our being afraid."

Vietnam: 300 arrested in disco (Vietnamnet, 4 April 2008)

'The Hai Phong city authorities began legal proceedings against Nguyen Truong Thinh, the owner of the UFO disco, for illegally storing and using drugs, and are holding the suspect under provisional detention... Police on March 1 made a sudden raid on the UFO disco, the biggest club in the northen port city, and confiscated a number of ecstasy tablets, cannabis and a shotgun.
They seized nearly 300 people but did not apprehend Nguyen Truong Thinh, the owner of the club, and could not find him at his home in Ngo Quyen District'.

USA: Dallas police raid rave

Heavily armed police raided the Candy Mountrain rave at Afterlife Dallas at the beginnng of April. According to someone who was there: 'Out of nowhere Dallas Swat, PD, Constables, and Sheriffs were swarming the area with assault rifles and other scary weapons demanding that everybody sit on the ground. Choppers were swarming overhead and the cops were NOT out to be anybody’s friends. The problem was apparently not with the party as much as with the venue owner. The police apparently had a major boner for busting the venue owner on something (He already has a case against the city pending for being unfairly treated in the past) so they did so in the flashiest way possible. Most of them who weren’t brandishing weapons were chuckling and taking pictures on their camera phones. Not exactly the image of professionalism'.

Black Metal

Norwegian Black Metal really isn’t my thing, but luckily there are others out there surveying its murky waters. Valter at Documents has written a series of posts reflecting on the 1993 murder of Mayhem's Øystein 'Euronymous' Aarseth by Burzum's Kristian 'Varg' Vikernes. The latter – who is still in prison - seems to be on the extreme right wing in a fairly straightforward way, the former claimed to be a communist, but if ever there was a case of red fascist this is it. For it seems to have been precisely the most brutal and repressive elements of Stalinist dictatorships that Aaseth found attractive, professing admiration for Cambodia’s Pol Pot and Romania’s Ceausescu: “I like secret police, cold war and worshiping of dictators. I like bugging and spying on people, torture chambers in police stations and that people suddenly “disappear”."

I must admit in my many and varied encounters with the multifarious varieties of leftism this is something I’ve never heard openly expressed – usually the facts of Stalinist repression are either (a) used to prove that the regimes in question weren’t really communist at all, ( b) denied or dismissed as propaganda or (c) justified on the grounds of historical necessity. Still given that there was never any shortage of apologists for these regimes, Aaseth's desire was probably not so uncommon even if hidden (and they are still out there).

It should be obvious that neither fascist nor Stalinist regimes would tolerate the long haired nihilism of black metal, so the eagerness of bands in this scene to embrace such ideologies might seem surprising. Valter draws on Walter Benjamin and Georges Bataille to throw light on this phenomenon, particularly the latter’s suggestion that the artist ‘ harbors a secret desire for a society that denies him the right to exist’ (Valter’s paraphrase) - because in a dictatorship, art and literature really matter and can assume heroic dimensions, the persecution of musicians and intellectuals giving them a greater social importance for instance. I am not sure this is the only explanation, but Black Metal is undoubtedly an extreme example of the (literal) dead end of transgression as an end in itself.

All you judges beware

I wasn't sure about going to see Grant Gee and Jon Savage's new Joy Division documentary so soon after weeping my way through Control. Joy Division had a massive impact on me as a teenager and I worry about the mystery being obscured in over-documentation of what was a very short episode. But since my partner won two tickets for the screening at the Brixton Ritzy I could hardly refuse to go, and I am glad I did.

I thought it nicely complemented Anton Corbijn's fictional treatment. The latter evoked the period very well, but as a movie inevitably it raised the story to the dimension of the mythic and universal. The documentary on the other hand is very much rooted in the specifics of time and place, with lots of grainy footage of Manchester and Joy Division gigs and a tour of the sites of lost landmarks in their story - the Electric Palace, Rafters, Pips and other nightclubs. There is mention of Manchester's notoriously right-wing police chief, James Anderton, and super 8 footage of the racks in a left-wing bookshop stocked with magazines like Peace News and World Revolution.

Nice to see the late Anthony Wilson in what must have been one of his last interviews, although part of me thinks that there is danger - typified by his comments - of inscribing Joy Division too tightly within a narrative about the transformation of Manchester. Joy Division's beauty was their defiance of the mundane. As was mentioned in the film their songs opened up windows into other worlds for those looking for them - whether it was referencing J.G. Ballard (Atrocity Exhibition), Kafka (Colony), or Williams Burroughs (Interzone). There's a funny story in the film about Ian Curtis's encounter with Burroughs at a gig in Belgium. Others who wrote about Joy Division, like Paul Morely and Jon Savage, were also inspired and inspiring - even if the latter's quote from Raoul Vaneigem in his 1979 Melody Maker review was later to take on a macabre resonance: 'To talk of life today is like talking of rope in the house of a hanged man'.

Several people in the film talk of Ian Curtis in terms of possession, as if he was channelling some kind of energy. Most memorably, Genesis P. Orridge, talks of him switched on by electricity like some 'tranced out symbol for a human being'. Curtis himself seems to have been interested in such notions, and the film features a recording of him undergoing some amateur 'past life regression' hypnotherapy with Bernard Sumner.

All this and an opening quote from Marshall Berman's All That is Solid Melts into Air: "To be modern is to find ourselves in an environment that promises us adventure, power, joy, growth, transformation of ourselves and the world - and at the same time threatens to destroy everything we have, everything we know, everything we are" .

Women and Rave

Carrying on the discussion about gender and dance music, here's an extract from 'Women and the Early British Rave Scene' by Maria Pini, originally published in 'Back to Reality? Social Experience and Cultural Studies', edited by Angela McRobbie (Manchester University Press, 1997). Maria Pini based this work on interviews with women in the rave scene, and later expanded on the subject in her book Club Cultures and Female Subjectivity: from Home to House.

In general, I would argue that rave's appeal to women is tied with its opening up of new modes of 'looking', its set-up of particular interpersonal relations and its encouragement of new understandings of 'self'. Women within this context feel freed from traditional associa­tions of dancing with sexual invite, and in this sense rave seems to repre­sent an 'alternative' space… many of these women articulate their involvement within rave, and the pleasures it is seen to afford, in terms of an implicitly feminist dissatisfaction with traditional sexual relations and particular forms of masculinity. For instance, Jane speaks of other social-dance scenes as 'pick-up cities', and describes the kind of feelings she associates with these:

‘There was always a feeling that you could fail- if you didn't get picked-up, and also, if you didn't get picked-up by the right person - then what was the point? There was always the idea, when you got approached of 'oh God, are they going to demand something from me that I'm not going to give­ - meaning a snog, or a fuck, or a date, or a phone-number or whatever’.

The rave dance-floor, I would argue, is one of the few spaces which afford - and indeed, encourage - open displays of physical pleasure and affection. Explicit displays of 'ecstatic' happiness, and the relentless drive to achieve this, have never been so central to a youth culture's meaning. Arguably rave represents the emergence of a particular form of 'jouissance', one which is more centred on the achievement of phys­ical and mental transformation and one which is possibly best under­stood as a non-phallic form of pleasure. Many of the interviewees did speak of rave pleasures as being 'sexual', but many had difficulty in clearly 'languaging' what this 'sexual' was. I would suggest that this is because these pleasures do not dearly 'fit' standard, patriarchal defini­tions of sexuality, and eroticism. To illustrate this difficulty:

“I kind of see it as a place where I can feel sexually about other people, but it doesn't actually go anywhere ... It doesn't have to go anywhere 'cause that's it really: (Catherine)

“It's not sexual, but orgasmic .. I wouldn't say it was sexual. It's different from being sexual. It's orgasmic in the sense of being very intense and reaching a peak”. (Miriam)

“Well it's sexual kind of ... no, it's not sexual- it's different. (Helen)

“When I go raving ... it's very ... um ... well, one word that really comes to mind is auto-erotic ... because you're getting off on yourself. And you can dance quite sexily and you can enjoy it ... and you can get really into being a sexual being. It can be sexual, but it's a kind of self-contained sexual, so that auto-erotic spreads out- out of the erotic- and into a whole personality thing”. (Jane)

Also Jane points out that although she might normally feel 'guilt' around certain forms of self-pleasure (and here, she mentions masturbation), auto-eroticism within rave is normalised:

“But, somehow it's sanctioned more in a club - 'cause if you look round you think other people are doing it too so, it's OK. It's normalised because like, everyone is doing it and you can always see somebody out there with less clothes on than you and dancing way more sexy than you - and all you think is 'wow, they look like they're having a good time' - and it actually helps “.

Hence, what seems to emerge within rave is a space for new modes of femininity and physical pleasures. In terms of how this space fits within a wider life-context, many interviewees described the rave scene as pro­viding a space for the expression of 'other sides' of themselves. As Jane puts it;

“It's about letting go of being conformist, and being professional and proper and ... 'together'. It's 'other' to presenting that face of you. It's not necessarily the dark side of you - but it's the messy side of you ... It's about something you do which isn't about working. It's about the time you spend doing things which are about freedom”.

To close then, despite women's relative absence at the levels of rave pro­duction and organisation, at other levels rave can be seen as indicating an important shift in sexual relations, and indeed might suggest (with its emphasis on dance, physicality, affection and unity) a general 'femi­nisation' of 'youth'.

A time to mourn, a time to dance

Is there ever a time when it's not OK to dance? Of course there have always been priests telling people not to dance on sabbaths, but what about dancing at a time of war and misery? My general view is that dancing as the affirmation of life is irrepressible even in the darkest times, but sometimes doesn't defiance become indifference to others' suffering?

There's a bit of a fuss at the moment about an exhibition of photographs of Parisians apparently enjoying themselves under Nazi occupation, including nightclubbing. Was this simple collaboration? Undoubtedly in some cases, although the history of the Zazous - denounced by fascists for defying bans on dancing - suggests that dancing in wartime France was more complex.

But clearly there are times when a line is crossed, and here's an unambiguous example. When the Nazis and their Bulgarian allies occupied Greece they massacred the majority of the country's Jewish population. In the city of Salonica, 95% of Jews were rounded up and deported to death camps, with around 45,000 being killed at Auschwitz. When the few survivors returned to the city in 1945 they found that 'Jewish tombstones were to be found in urinals and driveways, and had been used to make up the dance-floor of a taverna built over a corner of the former cemetery itself'.

Source: Salonica: City of Ghosts - Christians, Muslims and Jews 1430-1950 - Mark Mazower (Lonon, Harper Collins, 2004)

House Music/Gender/Sexuality

Great post on house music and masculinity from a Jamaican in New York perspective at fem.men.ist (and interesting comments from a similar perspective by DJ Ripley). From the original post:

'I would go to mostly to Red Zone to hear DJ Dmitri from Deelite spin. It was a mostly people of color crowd, and people would just be there to DANCE their asses off, go to the bathroom to wash their faces and gulp water from the pipe, then go back and dance some more. Then there was the dancing itself. Gender became a blur. Drag queens would go from voguing to uprocking and breakin. Girls in baggy pants and baseball caps would do the same. There was a large diversity of gender. And men who i knew were hetero would have fun busting into a runway strut and a fierce vogue... After living in Jamaica, to see such a celebration of gender fluidity was stunning- and more importantly, liberating. Judith Butler theorizes gender to be performance, and we all tried it on, supported and ritualized fluidity, away from the gender police. It gave me permission that i had never had before as a hetero man to try on various masculinities, to be more comfortable being andro, and trying on movements where i could explore being more butch or more femme. I had officially escaped the confining box of hegemonic masculinity, and wore my fluidity naturally with pride' (there's also some interesting stuff about invoking Orishas on the dancefloor, but that's another post).

Obviously my perspective as a white man in London is different, but certainly the gender/sexuality fluidity of techno and house music parties/clubs was part of what made it so exciting when I first submerged myself in that scene. A lot of the squat techno parties I went to in the early/mid 90s were androgynous in a fairly masculine way - i.e. men and women all dressed in jeans/black clothes/combat gear. Then there were the glam house clubs I frequented where there was much more of an emphasis on dressing up, but still in a very playful way, boys and girls with glitter, sparkly clothes and make up. There was a mixed gay/straight vibe and many straight clubbbers were going to gay clubs like Heaven.

I recall the feeling of this beginning to freeze over from the mid-90s - in the culture there was a resurgence of 'blokeism' with lads mags extolling a lowest common denominator masculinity of football, cars and breasts. On the dancefloor more and more blokes were turning up in nobody-could-mistake-for-camp Ben Sherman shirts. For women the playful adoption of a 'glamour' look became more like a compulsory 'club babe' dress code. It was no surprize that within a few years, cliched boys with guitars rock had began to push dance music back to the margins.

And just to prove this trend wasn't just in my imagination, here's a letter published in Mixmag in 1995:

"I am becoming increasingly aware of and concerned about promoters insisting that women (babes) should be dressed to thrill. I think that women (babes) are being pushed away from the dancefloor by these essentially male promoters and treated as a commodity, by which I mean that a better looking female crowd induces a greater number of men, more media attention and a hipper status... to get into a venue we are told not to be geeks, to glam it up and to look gorgeous. Does this mean I have to wear high heels, restrictive clothes, a wonderbra and to visit the hairdressers for the latest stylish hairdo? I like to dress up, it gives you a sense of occasion, but I can't dance in high heels, I need to wear comfortable (which does mean drab) clothes, and just tie my hair back. So far I've had no problems entering clubs, but the way clubland is heading how much longer? Is it soon to become a distasteful sight to see a woman (babe) out of it and saying fuck off to all the men, she's here for herself" (Elizabeth, Hastings, Mixmag, June 1995).

Thanks to John at Uncarved for alerting me to this discussion.

The House the Kids Built: The Gay Black Imprint on American Dance Music

Expect to read a lot this year about the 20th anniversary of acid house in the UK. There’s a new Danny Rampling '20 years of house' mix CD and a linked facebook group with 13,000+ members (worth a look if you’re on facebook as people have uploaded lots of great flyers). There’s also a planned flash mob event based around the premise of getting lots of people together to dance to acid house classics – on their headphones. Clearly 1988 was the year when house music really exploded in the UK, but house music itself goes back a few years further. The following article was originally published in the US magazine Out/Look in 1989, and looks at house music’s origins in the black gay clubs of Chicago in the 1980s:

The House the Kids Built: The Gay Black Imprint on American Dance Music - Anthony Thomas

America’s critical establishment has yet to acknowledge the contributions made by gay Afro-Americans. Yet black (and often white) society continues to adopt cultural and social patterns from the gay black subculture. In terms of language, turns of phrase that were once used exclusively by gay Afro-Americans have crept into the vocabulary of the larger black society; singer Gladys Knight preaches about unrequited love to her "girlfriend" in the hit "Love Overboard"'; and college rivals toss around "Miss Thing" in Spike Lee's film "School Daze."

What's also continued to emerge from the underground is the dance music of gay black America. More energetic and polyrhythmic than the sensibility of straight African-Americans, and simply more African than the sensibility of white gays, the musical sensibility of today's ‘house’ music- like that of disco and club music before it- has spread beyond the gay black subculture to influence broader musical tastes.

What exactly is house music? At a recording session for DJ International, a leading label of house music, British journalist Sheryl Garratt posed that question to the assembled artists. A veritable barrage of answers followed: "I couldn't begin to tell you what house is. You have to go to the clubs and see how people react when they hear it. It's more like a feeling that runs through, like old time religion in the way that people jus' get happy and screamin'… It's happening! ... It's Chicago's own sound.... It's rock till you drop… You might go and seek religion afterwards! It's gonna be hot, it's gonna be sweaty, and it's gonna be great, It's honest-ta-goodness, get down, low down gutsy, grabbin' type music." (1).

Like the blues and gospel, house is very Chicago. Like rap out, of New York and go-go out of D.C., house is evidence of the regionalization of black American music. Like its predecessors, disco and club, house is a scene as well as a music, black as well as gay.

But as house music goes pop, so slams the closet door that keeps the facts about its roots from public view. House, disco, and dub are not the only black music that gays have been involved in producing, nor is everyone involved in this music gay. Still, the sound, the beat, and the rhythm have risen up from the dancing sensibilities of urban gay Afro-Americans.

The music, in turn, has provided one of the underpinnings of the gay black subculture. Dance clubs are the only popular institutions of the gay black community that are separate and distinct from the institutions of the straight black majority. Unlike their white counterparts, gay black Americans, for the most part, have not redefined themselves- politically or culturally- apart from their majority community. Although political and cultural organizations of gay Afro-Americans have formed in recent years, membership in these groups remains very small and represents only a tiny minority of the gay black population. Lesbian and gay Afro-Americans still attend black churches, join black fraternities and sororities, and belong to the NAACP.

Gay black dance clubs, like New York's Paradise Garage and Chicago's Warehouse (the birthplace of house music) have staked out a social space where gay black men don't have to deal with the racist door policies at predominantly white gay clubs or the homophobia of black straight clubs. Over the last twenty years the soundtrack to this dancing revolution has been provided by disco, club, and now-house music.

Playback: The Roots of House

Although disco is most often associated with gay while men, the roots of the music actually go back to the small underground gay black clubs of New York City. During the sixties and early seventies, these clubs offered inexpensive all-night entertainment where DJs, in order to accommodate the dancing urgencies of their gay black clientele, overlapped soul and Philly (Philadelphia International) records, phasing them in and out, to form uninterrupted soundtracks for non-stop dancing. The Temptations’ 1969 hit “I Can't Get Next To You" and the O'Jays' "Back Stabbers" are classic examples of the genre of songs that were manipulated by gay black DJs. The songs' up-tempo, polyrhythmic, Latin percussion-backed grooves were well suited for the high energy, emotional, and physical dancing sensibility of the urban gay black audience.

In African and African-American music, new styles are almost always built from simple modifications of existing and respected musical styles and forms. By mixing together the best dance elements of soul and Philly records, DJs in gay black clubs had taken the first steps in the creative process that music critic Iain Chambers interprets as a marker of disco's continuity with the rhythm and blues tradition: "[In disco] the musical pulse is freed from the claustrophobic interiors of the blues and the tight scaffolding of R&B and early soul music. A looser) explicitly polyrhythmic attack pushes the blues, gospel and soul heritage into an apparently endless cycle where there is no beginning or end, just an ever-present 'now.' Disco music does not come to a halt… restricted to a three-minute single, the music would be rendered senseless. The power of disco… lay in saturating dancers and the dance floor in the continual explosion of its presence.' (2)

Although the disco pulse was born in the small gay black clubs of New York, disco music only began to gain commercial attention when it was exposed to the dance floor public of the large, predominantly white gay discos. Billboard only introduced the term disco-hit in 1973, years after disco was a staple among gay Afro-Americans, but- as music historian Tony Cummings noted- only one year after black and while gay men began to intermingle on the dance floor.

By the mid-seventies disco music production was in high gear, and many soul performers (such as Johnny Taylor with his 1976 hit "Disco Lady") had switched camps to take advantage of disco's larger market. Records were now being recorded to accomplish what DJs in gay black clubs had done earlier. Gloria Gaynor scored a breakthrough in disco technique with her 1974 album, Never Can Say Goodbye. The album treated the three songs on side one ("Honey Bee," "Never Call Say Goodbye," and "Reach Out, I'll Be There") as one long suite delivered without interrupting the dance beat- a ploy that would become a standard disco format and the basis of house music's energy level.

As the decade progressed, disco music spread far beyond its gay black origins and went on to affect the sound of pop. In its journey from this underground scene, however, disco was whitewashed. The massive success of the 1978 film Saturday Night Fever convinced mainstream America that disco was a new fad),the likes and sound of which had never been seen before. While gay men latched onto the ‘Hi NRG’ Eurodisco beat of Donna Summer's post-‘Love to Love You’ recordings and the camp stylings of Bette Midler.

Indeed, the dance floor proved to be an accurate barometer of the racial differences in the musical tastes of white and black gays and the variation in dancing sensibilities between gay and straight Afro-Americans. Quick to recognize and exploit the profit-making potential of this phenomenon, independent producers began to put out more and more records reflecting a gay black sound.

Starting in 1977, there was an upsurge in the production of disco-like records with a soul, rhythm and blues, and gospel feel: club music was born. The most significant difference between disco and club was rhythm. Club rhythms were more complex and more Africanized. With club music, the gay black subculture reappropriated the disco impulse, as demonstrated by the evolution in disco superstar Sylvester's music.

In 1978 Sylvester had a big hit with "Disco Heat"; in 1980 he released another smash, "Fever." "Disco Heat" was a classic example of the type of disco popular among gay Afro-Americans. At 136 beats per minute it combined the high energy aspect of white gay disco with the orchestral flourishes of contemporary soul. The song also contained the metronomic bass drum that characterized all disco. It was only the gospel and soul-influenced vocals of Sylvester and his back-up singers, Two Tons o’Fun, that distinguished the music from whiter genres of disco.

"Fever," on the other hand, more dearly reflects a black/African sensibility. To begin with, the song starts with the rhythmic beating of cow bells. Sylvester also slowed the beat down to a funkier 116 beats per minute and added polyrhythmic conga and bongo drumming. The drumming is constant throughout the song and is as dominant as any other sound in it. Just as significant, in terms of Africanizing the music, was the removal of the metronomic bass drum that served to beat time in disco. In African music there is no single main beat; the beat emerges from the relation of cross-rhythms and is provided by the listener or dancer, not the musician. By removing the explicit time-keeping bass of disco, Sylvester had reintroduced the African concept of the "hidden rhythm."

While most black pop emphasizes vocals and instrumental sounds, club music tends to place more emphasis on a wide array of percussive sounds (many of which are electronically produced) to create complex patterns of cross-rhythms. In the best of club music, these patterns change very slowly; some remain stable throughout the song. It is this characteristic of club music, above all, that makes it an African-American dance music par excellence. Like disco, club also moved beyond the gay black underground scene. Gay clubs helped spread the music to a "straight" black audience on ostensibly "straight" Friday nights. And some club artists, like Grace Jones, Colonel Abrams, and Gwen Guthrie, achieved limited success in the black pop market.

For most of its history, though, club music largely has been ignored by black-oriented radio stations. Those in New York, for instance, were slow to start playing club music with any regularity; finally WBLS and WRKS began airing dance mixes at various intervals during the day. In the early eighties, the two black-oriented FM radio outlets in Chicago, WBMX and WGCI, began a similar programming format that helped give rise to the most recent variation of gay black music: house.

Pumping Up the Volume

The house scene began, and derived its name from Chicago's now defunct dance club The Warehouse. At the time of its debut in 1977, the club was the only after-hours dance venue in the city, opening at midnight Saturday and closing after the last dancers left on Sunday afternoon. On a typical Saturday night, two to five thousand patrons passed through its doors.

The Warehouse was a small three-story building- literally an abandoned warehouse with a seating area upstairs, free juice, water, and munchies in the basement, and a dimly lit, steamy dance floor in between. You only could reach the dance floor through a trap door from the level above, adding to the underground feeling of the club.

A mixed crowd (predominately gay- male and female) in various stages of undress (with athletic wear and bare flesh predominating) was packed into the dance space, wall to wall. Many actually danced hanging from water pipes that extended on a diagonal from the walls to the ceiling. The heat generated by the dancers would rise to greet you as you descended, confirming your initial impression that you were going down into something very funky and "low."

What set the Warehouse apart from comparable clubs in other cities was its economically democratic admission policy. Its bargain admission price of four dollars made it possible for almost anyone to attend. The Paradise Garage in New York, on the other hand, was a private club that charged a yearly membership fee of seventy-five dollars, plus a door price of eight dollars. The economic barriers in New York clubs resulted in a less "low" crowd and atmosphere, and the scene there was more about who you saw and what you looked like than in Chicago.

For the Warehouse’s opening night in 1977, its owners lured one of New York's hottest DJS, Frankie Knuckles, to spin for the "kids" (as gay Afro-Americans refer to each other). Knuckles found out that these Chicagoans would bring the roof down if the number of beats per minute weren't sky high: "That fast beat [had] been missing for a long time. All the records out of New York the last three years (had] been mid- or down-tempo, and thee kids here in Chicago] won't do that all night long, they need more energy."(3)

Responding to the needs of their audience, the DJs in Chicago's gay black clubs, led by Knuckles, supplied that energy in two ways: by playing club tunes and old Philly songs (like MFSB’s "Love Is the Message") with a faster, boosted rhythm track, and by mixing in the best of up-tempo avant-garde electronic dance music from Europe. Both ploys were well received by the kids in Chicago; the same was not true of the kids in New York.

As Knuckles points out, many of the popular songs in Chicago were big in New York City, "but one of the biggest cult hits, 'Los Ninos' by Liaisons Dangereuses, only got played in the punk clubs there." Dance Music Report noted that for most of the eighties, Chicago has been the most receptive American market for avant-garde dance music. The Windy City's gay black clubs have a penchant for futuristic music, and its black radio stations were the first in the United States to give airplay to Kraftwerk's "Trans Europe Express" and Frankie Goes to Hollywood's "Two Tribes." The Art of Noise, Depeche Mode, David Byrne and the Talking Heads, and Brian Eno were all popular in Chicago's gay black circles.

What's also popular in Chicago is the art of mixing. In an interview with Sheryl Garratt, Farley Keith Williams (a.k.a. "Farley Jackmaster Funk"), one of house music's best known DJ/producers, says: "Chicago is a DJ city .... If there's a hot record out, in Chicago they'll all buy two copies so they can mix it, we have a talent for mixing. When we first started on the radio there weren't many [DJS], but then every kid wanted two turntables and a mixer for Christmas... And if a DJ can't mix, they'll boo him in a minute because half of them probably known [sic] how to do it themselves."

What was fresh about house music in its early days was that folks did it themselves; it was "homemade." Chicago DJs began recording rhythm tracks, using inexpensive synthesizers and drum machines. Very soon, a booming trade developed in records consisting solely of a bassline and drum patterns. As music critic Carol Cooper notes, "basement and home studios sprang up all over Chicago."

DJs were now able to create and record music and then expose it to a dance floor public all their own, completely circumventing the usual process of music production and distribution. These homespun DJs-cum-artists/producers synthesized the best of the avant-garde electronic dance music (Trilogy's "Not Love," Capricorn's "I Need Love," and Telex's "Brain Washed") with the best loved elements of classic African-American dance cuts, and wove it all through the cross-rhythms of the percussion tracks, creating something unique to the character of gay black Chicago.

There are so many variants of house that it is difficult to describe the music in general terms. Still, there are two common traits that hold for all of house: the music is always a brisk 120 bpm or faster; and percussion is everything. Drums and percussion are brought to the fore, and instrumental elements are electronically reproduced. In Western music, rhythm is secondary in emphasis and complexity to harmony and melody. In house music, as in African music, this sensibility is reversed.

Chip E., producer of the stuttering, stripped-down dance tracks "Like This" and "Godfather of House" characterizes house's beat as "a lot of bottom, real heavy kick drum, snappy snare, bright hi-hat and a real driving bassline to keep the groove. Not a lot of lyrics- just a sample of some sort, a melody [just] to remind you of the name of the record."(4).

That's all you can remember- the song's title- if you're working the groove of house music, because house is pure dance music. Don't dismiss the simple chord changes, the echoing percussion lines, and the minimalist melody: in African music the repetition of well-chosen rhythms is crucial to the dynamism of the music. In the classic African Rhythm and African Sensibility, John Chernoff remarks that "repetition continually re-affirms the power of the music by locking that rhythm, and the people listening or dancing to it, into a dynamic and open structure." It is precisely the recycling of well-chosen rhythmic patterns in house that gives the music a hypnotic and powerfully kinetic thrusting, permitting dancers to extract the full tension from the music's beat.

Chernoff argues that the power and dynamic potential of African music is in the gaps between the notes, and that it is there that a creative participant will place his contribution. By focusing on the gaps rather than the beats, the dancers at the Warehouse found much more freedom in terms of dancing possibilities, a freedom that permitted total improvisation.

The result was a style of dancing dubbed "jacking" that more closely resembled the spasmodic up and down movements of people possessed than it did the more choreographed and fluid "vogueing" movement of the dancers at other dubs like New York's Paradise Garage. Dancers at The Warehouse tended to move faster, quirkier, more individualistically, and deliberately off-beat. It's not that the kids had difficulty getting the beat; they simply had decided to move beyond it-around, above, and below it. Dancing on the beat was considered too normal. To dance at the Warehouse was to participate in a type of mass possession: hundreds of young black kids packed into the heat and darkness of an abandoned warehouse in the heart of Chicago during the twilight hours of Sunday morning, jacking as if there would be no tomorrow, It was a dancing orgy of unrivalled intensity, as Frankie Knuckles recalls: "It was absolutely the only club in the city to got to… it wasn't a polished atmosphere - the lighting was real simplistic, but the sound system was intense and it was about what you heard as opposed to what you saw." (5)

No Way Back: House Crosses Over

Like disco and club, house music is rapidly moving beyond the gay black underground scene, thanks in part to a boost from radio play. As early as 1980, Chicago's black-oriented radio stations WBMX and WGCI rotated house music into their programming by airing dance mixes. WBMX signed on a group pf street DJS, the ‘Hot Mix 5’, whose ranks included two of the most prolific and important house producers/artists- Ralph Rosario and Farley Jackmaster Funk. When the Hot Mix crew look to the air on Saturday nights, their five-hour show drew an estimated audience of 250,000 to 1,000,000 Chicagoans.

Now in Chicago, five-year-olds are listening to house and jacking. Rocky Jones, president of the DJ International recording label, points out that ‘[in Chicago, house] appeals to kids, teenagers, blacks, whites, hispanics, straights, gays. When McDonald's HQ throws a party for its employees, they hire house DJs."

Outside of Chicago, house sells mainly in New York, Detroit, D.C., and other large urban/black markets in the Northeast and Midwest. As in Chicago, the music has moved beyond the gay black market and is now very popular in the predominantly white downtown scene in New York, where it regularly is featured in clubs like Boy Bar and the World. But the sound also has travelled uptown, into the boroughs (and even into New Jersey) by way of increased airplay on New York's black radio stations; house can now be heard blasting forth from the boom boxes of b-boys and b-girls throughout the metropolitan area. It has also spread south and west to gay clubs like the Marquette in Atlanta and Catch One in Los Angeles. Even Detroit is manufacturing its own line, tagged "techno-house."

House music has a significant public in England as well, especially in London. In reporting on the house scene in Chicago, the British music press scooped most of its American counterparts (with the notable exception of Dance Music Report) by more than a year. So enthusiastic has been the British response to house that English DJs and musicians (both black and white) are now producing their own variety of house music, known as "acid" house.

House music, however, is not without its critics. Like disco and club, it has been either ignored or libelled by most in the American music press. In a recent Village Voice article hailing the popularity of rap music, Nelson George perfunctorily dismisses the music as "retro-disco." Other detractors of house have labelled the music "repetitive" and "unoriginal." (6)

Because of its complex rhythmic framework, though, house should not be judged by Western music standards but by criteria similar to those used to judge African music. House is retro-disco in the same way and to the same extent that rap is "retro-funk."

The criticism that this music is unoriginal stems from the fact that many house records are actually house versions of rhythms found in old soul and Philly songs. Anyone familiar with African-American musical idioms is aware that the remaking of songs is a time-honored tradition. As John Chernoff has documented, truly original style in African and African-American music often consists in subtle modifications of perfected and strictly respected forms. Thus, Africans remain "curiously" indifferent to what is an important concern of Western culture: the issue of artistic origins.

Each time a DJ plays at a club, it is a different music-making situation. The kids in the club are basically familiar with the music and follow the DJ'S mixing with informed interest. So, when a master DJ flawlessly mixes bits and pieces of classic soul, Philly, disco, and club tunes with the best of more recent house fare to form an evenly pumping groove, or layers the speeches of political heroes (Martin Luther King, Jr., Malcolm X, or Jesse Jackson) or funky Americana (a telephone operator's voice or jingles from old television programs) over well known rhythm tracks, the variations stand out clearly to the kids and can make a night at the club a special affair.

To be properly appreciated, house must be experienced in a gay black club. As is true of other African music, it is a mistake "to listen" to house because it is not set apart from its social and cultural context. "You have to go to the clubs and see how people react when they hear it ‘... people jus’ get happy and screamin’”. When house really jacks, it is about the most intense dance music around. Wallflowers beware: you have to move to understand the power of house.

Notes

1. Sheryl Garratt, "Let's Play House," The Face (September 1986), 18-23.
2. lain Chambers, Urban Rhythms: Pop Music and Popular Culture (New York: St. Martin's, 1985), 187-188.
3. Simon Wiffer, "House Music," i-d (September 1986),
4. Garratt, "Let's Play House," 23•
5. Wiffer, "House Music."
6. Nelson George, "Nationwide: America Raps Back," VillageVoice 4,19 January 1988, p.32-33.

Privatized sound? - from the Walkman to the iPod

I have recently been re-reading some essays written in the 1980s by Marxist/Feminist cultural critic Judith Williamson, collected together in her book Consuming Passions: the Dynamics of Popular Culture (London: Marion Boyars, 1986), The following essay was originally published in the London magazine City Limits in 1983, and is a response to the popularity of the (then new) Sony Walkman personal stereo. 25 years later, with the Walkman superseded by the iPod and music playing mobiles, some of the arguments about their use as amounting to a privatized withdrawal from social life still ring true. But equally part of me feels that human sociability is stronger than any technical device or political offensive to created atomised citizens - with the mobile phone in particular there are contradictory things going on, listening to music in private while simultaneously being involved in communications with others on a scale that would have been unthinkable 25 years ago.

URBAN SPACEMAN

A vodka advertisement in the London underground shows a cartoon man and woman with little headphones over their ears and little cassette-players over their shoulders. One of them holds up a card which asks, 'Your place or mine?' - so incapable are they of communicating in any other way.

The walkman has become a familiar image of modern urban life, creating troops of sleep-walking space-creatures, who seem to feel themselves invisible because they imagine that what they're listening to is inaudible. It rarely is: nothing is more irritating than the gnats' orchestra which so frequently assails the fellow-passenger of an oblivious walk-person sounding, literally, like a flea in your ear. Although disconcertingly insubstantial, this phantom music has all the piercing insistency of a digital watch alarm; it is your request to the headphoned one to turn it down that cannot be heard. The argument that the walkman protects the public from hearing one person's sounds, is back-to-front: it is the walk-person who is protected from the outside world, for whether or not their music is audible they are shut off as if by a spell.

The walkman is a vivid symbol of our time. It provides a concrete image of alienation, suggesting an implicit hostility to, and isolation from, the environment in which it is worn.

Yet it also embodies the underlying values of precisely the society which produces that alienation - those principles which are the lynch-pin of Thatcherite Britain: individualism, privatization and 'choice'. The walkman is primarily a way of escaping from a shared experience or environment. It produces a privatized sound, in the public domain; a weapon of the individual against the communal. It attempts to negate chance: you never know what you are going to hear on a bus or in the streets, but the walk-person is buffered against the unexpected - an apparent triumph of individual control over social spontaneity. Of course, what the walkperson controls is very limited; they can only affect their own environment, and although this may make the individual feel active (or even rebellious) in social terms they are absolutely passive. The wearer of a walkman states that they expect to make no input into the social arena, no speech, no reaction, no intervention. Their own body is the extent of their domain. The turning of desire for control inwards towards the body has been a much more general phenomenon of recent years; as if one's muscles or jogging record were all that one could improve in this world. But while everyone listens to whatever they want within their 'private' domestic space, the peculiarity of the walkman is that it turns the inside of the head into a mobile home rather like the building society image of the couple who, instead of an umbrella, carry a tiled roof over their heads (to protect them against hazards created by the same system that provides their mortgage).

This interpretation of the walkman may seem extreme, but only because first, we have become accustomed to the privatization of social space, and second, we have come to regard sound as secondary to sight - a sort of accompaniment to a life which appears as essentially visual. Imagine people walking round the streets with little TVs strapped in front of their eyes, because they would rather watch a favourite film or programme than see where they were going, and what was going on around them. (It could be argued that this would be too dangerous - but how about the thousands of suicidal cyclists who prefer taped music to their own safety?). This bizarre idea is no more extreme in principle than the walkman. In the visual media there has already been a move from the social setting of the cinema, to the privacy of the TV set in the living-room, and personalized mobile viewing would be the logical next step. In all media, the technology of this century has been directed towards a shift, first from the social to the private - from concert to record-player - and then of the private into the social - exemplified by the walkman, which, paradoxically, allows someone to listen to a recording of a public concert, in public, completely privately.

The contemporary antithesis to the walkman is perhaps the appropriately named ghetto-blaster. Music in the street or played too loud indoors can be extremely anti-social although at least its perpetrators can hear you when you come and tell them to shut up. Yet in its current use, the ghetto-blaster stands for a shared experience, a communal event. Outdoors, ghetto-blasters are seldom used by only their individual owners, but rather act as the focal point for a group, something to gather around. In urban life 'the streets' stand for shared existence, a common understanding, a place that is owned by no-one and used by everyone. The traditional custom of giving people the 'freedom of the city' has a meaning which can be appropriated for ourselves today. There is a kind of freedom about chance encounters, which is why conversations and arguments in buses and bus-queues are often so much livelier than those of the wittiest dinner party. Help is also easy to come by on urban streets, whether with a burst shopping bag or a road accident.

It would be a great romanticization not to admit that all these social places can also hold danger, abuse, violence. But, in both its good and bad aspects, urban space is like the physical medium of society itself. The prevailing ideology sees society as simply a mathematical sum of its individual parts, a collection of private interests. Yet social life demonstrates the transformation of quantity into quality: it has something extra, over and above the characteristics of its members in isolation. That 'something extra' is unpredictable, unfixed, and resides in interaction. It would be a victory for the same forces that have slashed public transport and privatized British Telecom, if the day were to come when everyone walked the street in headphones.

Free Jamyang Kyi

'A Tibetan singer well known as a feminist activist has been taken by Chinese authorities and her family has received no word of her fate. Jamyang Kyi was detained on April 1, friends said. The US government-supporting Radio Free Asia quoted unidentified sources as saying that she had been formally arrested in the western city of Xining. However police made no comment.

Kyi, a longtime producer in the Tibetan-language section of Qinghai Television, the state-run channel for western Qinghai province bordering Tibet, has not been seen since April 7. That was when her husband was last allowed contact with her, friends said' (Times, 17 April 2008). Lots more Tibetan music here.

Night Haunts

In Night haunts: a journey through the London Night (Verso, 2007), Sukhdev Sandhu asks ‘Whatever happened to the London night?’, arguing that while in Victorian times ‘Gas lighting opened up the night’, nocturnal London was still seen as the other of daytime life: ‘The night was seen as lawless, foreign territory teeming with rogues and banditos… It was a hive of fascination and to it came a steady flow of gawkers, boulevardiers, solitaires, rubberneckers, slummers and sex tourists exercising their right to roam’.

Sandu suggests that the second world war ‘Blitz did for the London night. It produced life-threatening fear rather than flaneurial frissons’ and that is has been further killed off by ‘a slicked-up form of commodity urbanism… the ‘London night’ has morphed into, and been rebranded as, ‘London nightlife’’.

Night is no longer ‘a distinct, cordoned-off territory in which we may immerse ourselves in strange possibilities or make ourselves susceptible to off-kilter enchantments’. Instead it is a focus of a whole industry: ‘Fun – its conception, manufacture, and promotion – occupies hundreds of thousands of people… Night London is endlessly studied and written about – not for any mysteries it may hold, but because it is now seen as an economic unit… Acronyms clog the pages – TfL, EMZs, the latter standing for Entertainment Management Zones, a new term that describes areas in which large numbers of young people like to hang out in the evening’.

Nevertheless Sandhu still thinks it’s worth his while to explore, hanging out with nocturnal workers and other denizens of the dark – mini-cab drivers, office cleaners, nurses in a sleep clinic and Benedictine nuns at Tyburn Convent praying for the souls of Londoners in a ceremony called the Night Adoration. The image of prayer unites Sandhu’s night-time pilgrims: ‘Listen carefully. People are praying tonight. The blue-light ambulance driver tearing through the streets of South London in the hope that he can still deliver a hit-and-run victim to A&E before it’s too late. The young Chinese vendor who has spent the last few hours ducking in and out of New Cross pubs trying to sell knock-off DVDs, and who now sees a group of toughs looking enviously at his backpack… Prayer is the true language of the night. It is the sound of London’s heart beating. The sound of individuals walking alone in the dark’.

There is something seductive about Sandhu's prose and his argument about the taming of the London night certainly strikes a chord. Still he is well-enough read in Londonist prose to know that there is nothing new about lamenting for the glories of London 's nocturnal past. H.V. Morton, whose The Nights of London (1926) Sandhu takes as a model, mentions that 'Old men who drink port have told me, when warmed up, how beautiful London was at night in those [Victorian] days of side whiskers and plaid trousers and Ouida'.

It also seems to me that in eschewing London 'nightlife' as simply a managed industry, Sandhu has missed out on what is still exciting for many. Nocturnal London isn't just one long dark night of the soul, populated by lonely wanderers whistling in the shadows. There are surely still many making a collective journey on to the dawn and having adventures along the way.

Night, the beloved

'Night, the beloved. Night, when words fade and things come alive. When the destructive analysis of day is done, and all that is truly important becomes whole and sound again'

(Antoine de Saint-Exupery)

image is from a Los Angeles house club called Balance

Classic party scenes (3): Desperately Seeking Susan

In Susan Seidelman's 1985 film, bored housewife Roberta (Rosanna Arquette) swaps lives with bohemian rock chick/gangster's moll Susan (played by Madonna playing herself), leading Roberta's husband ('the spa king of New Jersey') to seek out Susan to help him find his wiife. 'Meet me at 30 West 21st Street' says Susan/Madonna and so the hapless yuppie finds himself dancing to 'Get Into the Groove' surrounded by an assortment of post-punk/new romantic haircuts. Earlier in the film, by way of contrast, we've seen his own tedious house party - a few nibbles, no dancing, conversations with dentists. Out on the dancefloor he really lets go, well loosens his tie anyway - 'only when I'm dancing can I feel this free'.

The scene was shot in real New York club Danceteria (fondly remembered here before by Charles Donelan), with various regulars and staff from the club in the film scene.

Mexico 'Emo' Bashing

Last week in Lancashire a 15 -year-old was convicted to 'stamping to death a young woman in a park because she was dressed as a Goth'.

Now from Mexico and Chile comes news of a wave anti-emo attacks. According to NME: "On March 7 around 800 young people in the city of Querataro amassed against emos in the city resulting in many violent attacks, and a week later a similar incident occurred in Mexico City. Emos in both cities responded to the attacks by marching peacefully through the center of the cities. Meanwhile, Chile is also seeing a wave of violence against emo, with TV station Chilevision showing an attack on a group of PokEMOns by skinheads. Emo’s in Chile are known as PokEMOns in different parts of the country."

As usual in incidents like these, sexuality is at the heart of the matter with so-called emos being targeted for dressing effeminately and wearing make up: "At the core of this is the homophobic issue. The other arguments are just window dressing for that," said Victor Mendoza, a youth worker in Mexico City. "This is not a battle between music styles at all. It is the conservative side of Mexican society fighting against something different."

Turnmills closes

Another London nighttime landmark has closed, following the final weekend of Turmills - the famous club in Clerkenwell. The final record to be played last Monday afternoon was apparently Blue Monday by New Order. Landlord Derwent London is planning to convert the building into an office block.

Turnmills opened as a wine bar in 1985 and came into its own as a club from 1990 when it became the first in the country to be granted a licence to open 24 hours a day all year round. In the mid-1990s it became home to groundbreaking gay nights Trade and FF and then to the Friday house night The Gallery, which started in July 1994 and featured DJ 'Tall' Paul Newman - whose dad John Newman owned the club.

I spent some happy nights at The Gallery and techno club Eurobeat 2000 which was also held there for a while. The pages reproduced here are a hyperbolic article about The Gallery from Muzik magazine (July 1998 - click on them to read) which described it as 'the full-on Northern club night in the middle of London' on the basis of it being an attitude-free night of full-on hedonism in 'a cool venue full of twists, turns and little hideways to indulge in a "bit of the other"'. It is true that the dancefloor wasn't massive, but it didn't matter as there were speakers all over the place and people danced wherever they happen to be standing, by the bar or the pinball machine as well as on the dancefloor proper.

There was also a gallery overlooking the main part of the club. I remember sitting up there on The Gallery's first birthday night in 1995, watching Boy George (who is a tall bloke) walking though the crowd in a T-shirt saying "Hate is not my drug", shaking hands, and heading into the DJ booth to announce himself with Lippy Lou's Liberation, followed by a stampede to the dance floor. I remember wearing a silver sparkly top, girls with fairy wings and a man walking into the toilets wearing a dress and offering round a bowl of bonbons (at Easter 1996 they also gave out chocolate mini eggs at the door). Musically I remember pumped up mixes of disco classics I Feel Love and Do you wanna Funk, Insomnia by Faithless and more than anything else bouncing around under the lasers to Access by DJ Misjah & Tim.

In his book, London: The Biography, Peter Ackroyd mentions Turnmills, seeing it as an inheritor of Clerkenwell's historic reputation for disrespectful nightlife and more broadly as 'the harbour for the outcast and those who wished to go beyond the law'. For Ackroyd, these continuities in London life 'suggest that there are certain kinds of activity, or patterns of inheritance, arising from the streets and alleys themselves', a kind of spirit of place which he has referred to as a 'territorial imperative'. Whether this spirit of Clerkenwell will withstand property developers remains to be seen. Derwent London at least seem intent on exorcising the ghosts of Clerkenwell radical and salubrious past, stating that their business is 'to improve the desirability of people coming to these buildings'.

Here We Dance

Last week I went to the launch of Here We Dance, at Tate Modern. The exhibition aims to look at 'the relationship between the body and the state, exploring how the physical presence and circulation of bodies in public space informs our perceptions of identity, nation, society and democracy. The title derives from a work by Ian Hamilton Finlay, which refers to the celebrations that took place during the French Revolution, and alludes to the importance of social gathering in any form of political action or resistance. Bodily movements and gestures, collective actions and games are examined through media as diverse as film, photography, neon text and performance'.

At the private view there was a performance of Gail Pickering's Zulu - a woman moving around wooden shapes while reciting texts which seemed to be from the Weather Underground and similar 60s/70s urban guerrilla groups. This is powerful material that needs a lot of critical discussion and I am not convinced that playing with it in a gallery context really allows the space for reflection - given that most people viewing it would have no idea of the context or even where these words come from.

For me, the most striking piece is the late Ian Hamilton Finlay’s neon sign Ici on Danse ('here we dance/here one dances') - the words displayed at the entrance to a festival that was held on the site of the Bastille in July 1790 to celebrate the anniversary of the storming of the prison. On the gallery wall next to the sign, there is an accompanying text by Camille Desmoulins:

‘While the spectators, who imagined themselves in the gardens on Alcinous, were unable to tear themselves away, the site of the Bastille and its dungeons, which had been converted into groves, held other charms for those whom the passage of a single year had not yet accustomed to believe their eyes. An artificial wood, consisting of large trees, had been planted there. It was extremely well lit. In the middle of this lair of despotism there had been planted a pike with a cap of liberty stuck on top. Close by had been buried the ruins of the Bastille. Amongst its irons and gratings could be seen the bas-relief representing slaves in chains which had aptly adorned the fortress’s great clock, the most surprising aspect of the sight perhaps being that the fortress could have been toppled without overwhelming in its fall the posterity of the tyrants by whom it had been raised and who had filled it with so many innocent victims. These ruins and the memories they called up were in singular contrast with the inscription that could be read at the entrance to the grove – a simple inscription whose placement gave it a truly sublime beauty – ici on danse’.

The image of dancing on the ruins of the Bastille certainly appeals to me, even if the experience of Desmoulins – a revolutionary executed in 1794 by the new post-revolutinary authorities – suggests that those celebrating should always be looking over their shoulder for those building new Bastilles around the corner.

Neither Washington, nor Moscow, but Eton?

Interesting article by John Harris in today's Guardian looking at the seemingly bizarre phenomenon of English Conservative politicians expressing their love for the anti-Conservative music of their 1980s youth. That Tory leader David Cameron claims to like The Smiths, Billy Bragg and The Jam is not new - the latter particularly amusing as Cameron went to top toff public school Eton, satirised by The Jam in a song that included the line 'Hello, hooray, I'd prefer the plague/To the Eton rifles'. Paul Weller of The Jam at least remains uncompromising about this period according to Harris: "I think they were absolute fucking scum - especially Thatcher, who I think should be shot as a traitor to the people. I still think that, and nothing will ever change my opinion. We're still feeling the effects of what they did to the country now, and probably always will: the whole breakdown of communities, trade unions, the working class - the dismantling of lots of things."

More surprizing was to hear that Conservative MP Ed Vaizey was a fan of avowed trotskyists The Redskins: 'he still treasures a vinyl copy of their sole album Neither Washington Nor Moscow - strap-lined, in keeping with a Socialist Workers party slogan, "but international socialism"'.

The article mentions a day that I remember well: "Bragg has a theory that when he, The Smiths and the Redskins played a benefit for the doomed GLC in 1986, Cameron was probably in the audience". The gig in question was actually the Greater London Council-sponsored 'Jobs for a Change' festival on 10th June 1984, in Jubilee Gardens on London's South Bank. The GLC, then controlled by the Labour Left, was in the process of being abolished by the right-wing Thatcher government. Whatever the limitations of municipal labourism, the GLC did put on some fantastic free festivals in this period. As well as this one with The Smiths, I also saw The Pogues at an event in Battersea Park (1985) and The Damned, The Fall. New Model Army and Spear of Destiny in Brockwell Park, Brixton (1984). These were huge events, 80,000+ plus.

I could hardly forget seeing The Smiths but what sticks in my mind from that time is a feeling of powerlessness not of collective strength. While The Redskins were playing, a group of fascist skinheads stormed the stage. Despite there being thousands of avowed leftists in the crowd and only a few dozen nazis (at most), the former mostly fled in panic. Shortly afterwards a group of anti-fascists punks, Class War and Red Action types found each other and chased the fascists through the crowd - only to be slagged off by other festival-goers for being aggressive and spoiling their party. Later I saw the skinheads returning towards the festival over Waterloo Bridge - when I tried to summon up some interest from stewards I was met with complete indifference. After all these people had only just physically attacked one of the bands playing, nothing to worry about!

In the light of this I would have to reluctantly agree - albeit from a diametrically opposed perspective - with Tory MP Vaizey who is quoted in the Guardian article saying: "People could do all this ranting from the stage, but you knew it wasn't going to change the tide of history."

There are some interesting considerations in this whole discussion about the limitations of pop politics, and despite my loathing of Conservative appropriation of music that I love, I would also question any suggestion that people should automatically let their taste in music determine their political perspective, even if the bands' political perspective is a good one - that way lies the aestheticization of politics and the abandoment of critical thinking.

There is a recording of The Smiths GLC set out there somewhere

Classic party scenes (2): Basic Instinct

It's 1992 and cop Michael Douglas pursues suspect psycho Sharon Stone into a San Francisco club with sex, drugs and pumping sounds by Channel X (Rave the Rhythm) and LaTour (Blue). Jacques Peretti once characterised this as 'The Citizen Kane of club scenes... in which Michael Douglas, playing an Andrew Neil-lookalike in V-neck jumper and no shirt (a sweaty fashion detail signifying middle-aged man smelling out sex) watches Sharon Stone, who taunts his manhood by indulging in a faux-lesbian sex dance'.

Apparently this scene was not filmed in a real club but on a Hollywood film set inspired by the Limelight Club in New York.

Trance Dancing

I originally wrote this article for ‘Head’ magazine where it was published in issue no.10, ‘Altered States’, 2000.

After more than ten years of the instant altered states offered by drugs, dancing and electronic beats it has become almost a cliche for people to see themselves as following the shaman’s footsteps on the dancing ground. A typical example talks of 'techno trance parties as the new contemporary ritual', embodying “the power of ecstatic trance dancing' like 'the temple dancers of Egypt, the ecstatic Dionysian dances in the temples of Greece', Sufis, Native American Sundancers and Australian Aboriginals (Return to the Source).

Music, dance (and sometimes pyshcoactive plants) are certainly key ‘archaic techiques of ecstasy’ (Eliade) used to achieve trance states throughout history and in most parts of the world. But it is misleading to think of a universal, unchanging trance dance. There is a great deal of variation in terms of the kind of music used (and in some cases there is even dancing without music); the bodily movements of the dance, which range from the calm to the frenetic; and the kind of mental state induced. Most importantly, the meaning given to the trance state varies according to the ritual context and the beliefs of the participants.

Clearly there are parallels with modern dance scenes, but it is arrogant to assume that all the various techniques of trance dancing amount to the same thing as staying up all night at a club in South London. It implies that we already know it all, and have nothing more to learn. Considering the differences may be more instructive.

In most settings, trance dance is not just about hedonism (although pleasure is often part of it) or even the mystical state of oneness. Typically, trance involves some notion of possession, with spirits being invoked in a controlled ritual context. These spirits may be ancestors, nature sprites or aspects of Gods and Goddesses. Furthermore these rituals tend to be undertaken not just to achieve altered states of consciousness but to bring about change in the material world, such as curing sickness or making it rain. These rituals can be very complex, with the trance dance only one element. For instance the all night dance of the Navajo’s healing ‘medicine sing’ marked the conclusion of a nine-day ceremonial featuring prayers, sand paintings, sweat baths and medications.

It follows from this complexity that to be able to master the trance experience can take years of training. It is perhaps typical of the commodified New Age spiritual supermarket that people imagine they can achieve the same results for the price of a pill and a ticket.

To say that contemporary mass dancing offers a different kind of trance experience is not to say that it is always inferior. Practitioners of esoteric/magical trance dancing sometimes bemoan the lack of focus for the energy raised in a club or party, but in some ways the key to this experience is precisely the pleasure of abandon and excess without purpose, an anti-economic expenditure of energy without return (Bataille).

There is a clear political aspect to many traditional trance practices. I.M. Lewis refers to spirit possession/trance as a ‘ strategy of mystical attack’ by which people of low social status are able to act and speak in ways which would not otherwise be socially permitted. He gives examples of spirits which possess women and servants, demanding that their husbands or masters treat them with respect or offer them gifts. Since it is the gods or the sprits who are responsible, this ritualised rebellion is tolerated within certain limits, beyond which people risk being labelled as witches or sorcerers.

Trance dancing is also characterised by what the anthropologist Victor Turner calls ‘liminality’ (from the Latin for threshold). This describes the way that people in ritual activity ‘separate themselves... from the roles and statuses they have in the workaday world’ crossing the threshold to a space emphasising ‘equality, anonymity and foolishness when compared with the heterogeneous, status-marked, name-conscious intelligence of the social order’ (Driver).

An example is the medieval phenomenen known as St Vitus Dance or tarantism. In Germany, Holland, Belgium and Italy ‘In times of misery, the most abused members of society felt themselves seized by an irresistable urge to dance wildly until they reached a state of trance and collapsed exhausted... peasants left their ploughs, mechanics their workshops, house-wives their domestic duties, children their parents, servants, their masters - all swept headlong into the Bacchanialian revelry’ (Lewis).

Trance dancing ceremonies often involve reaffirming the bonds between people, between the living and the ancestral dead; between humans, animals and the land. Turner calls this ‘communitas’, a spirit of unity and mutual belonging generated by ritual that is more than simply the fact of living in a common space implied by ‘community’.

Prior to their last stand against confinement in a reservation in the 1870s, the Comanches held an elaborate sun dance: ‘the people danced in bands for five days before the sun dancers themselves danced, drummed and sang for three further days, doing without food and water for the duration of the dance’ (Wilson). We can trace a similar link between dance, community and resistance today. On Reclaim the Streets parties for instance dance music is much more than just a soundtrack. It is the act of dancing together that help creates a collectivity from a collection of isolated individuals, giving us a sense of our power and a vision of a different way of being.

Anybody who has been out dancing in the last ten years will recognise something of their own experience in these ideas of liminality and communitas. (I would add that this applies not just in the self-defined trance scene, but in dance music scenes generally whatever the soundtrack.). Of course, it is possible to criticise this experience as illusory, compensating for, but not challenging the ruling society that denies real community. In this sense, the contemporary dance scene could be said to perform the same role as religion as ‘the heart of heartless world... the opiate of the masses’ (Marx). And there is a truth in this. In clubs you sometimes get an incredible mix of people dancing together, but whatever the feeling of togetherness, at the end of the night some go back to stately homes, some to children’s homes. Yet, however fleeting this feeling, it is never entirely a fiction - even if it only provides a glimpse of how different things could be.

References:

- G. Bataille, Eroticism, 1962.
- T.F. Driver, The magic of ritual: our need for liberating rites that transform our lives and our communities, 1991.
- M. Eliade, Shamanism: archaic techniques of Ecstasy.
- I.M. Lewis, Ecstatic Religion: an anthropological study of spirit possession and shamanism.
- Return to the Source, Deep Trance and Ritual Beats booklet, 1995
- B. Wilson, Magic and the Millenium, 1973.