Dingo Baby is determined to show me an underground London, in the sense of a rave culture rather than the inner workings of the Tube. There is perhaps a justifiable pride in rave's history in the UK. In its hey-day in the 1980s, illegal gatherings and squat parties were a means to rail against Margaret Thatcher's oppressive ordering of society and privatisation of everything that moved, except dancing. But there is a debatable question as to whether it was a political movement that generated a space of equality as everyone took off their weekday wear, whether a suit or overalls, and put on baggy jeans and t-shirts, or whether it was just another form of pointless hedonism. Personally, much as I love a good dance, I don't think the Conservatives or any other bastion of law and order should be too worried about the impact of raves today. They are for the most part in line with Thatcher's denial of society ... individuated experiences, now legal apart from the substances consumed to get the party started; underground but not subversive. This is not Notting Hill.
To be fair, there are some remnants of an ideology left. A recent event in the cavernous bowels of London Bridge's arches was billed by the organisers as 'a magical indoor festival combining musicians, DJs, VJs, performers and artists from all corners of creativity, joined by various proactive NGOs and charities with the expressed aim to make a difference'. At this event not only could I dance to some brilliant psychedelic trance and world music, I could draw what I love, learn to make a seed bomb, model endangered species in clay, undergo various healing and alternative therapies, or get a cup of chai and just sit and chill while listening to talks on climate change. In the 'inspiration hall' area, some of those involved in the early rave days 20 years ago talked about its impact and the state of 'the scene' today. There was some talk about spreading love with the music and bringing in people from different faiths. I wondered how much love would be in the room of mostly white party-goers if a group of young people arrived to dance who happened to be black, Muslim and wearing hoodies ... how much love and how much tension. Ironically, a young man was shot and killed the next night outside the same venue. There was debate on what to call the event with the standard interruptions from a man of indeterminate age but who probably left his personal growth and social skills in the 1960s. 'It's a gathering'. Okay, it's a gathering, and I wondered how much love was being extended his way or if people were getting irritated (okay, maybe not 'people' per se, but I for one was getting annoyed and was going to have to get my chakras cleaned again in the healing area). I also wondered on the irony of why it was that he who bore the hall marks of a 'new age lifestyle' as an alternative to capitalism's privatised, industrialised, mass-produced society, in fact reproduced characteristics of the very thing he was protesting about, a system that is crippled by a lack of social skills, empathy and tolerance. It came down to Paradox, 'a one-legged existential stand-up beat poet' to put it all into context with his self-referential piss take on 'tribalists' who take it a wee bit too seriously and then take the glow sticks out of their hair when they put their suits back on to go to work in the city on Monday.
Perhaps rather than indulge in gazing at 'the scene's' navel and getting nostalgic for times past that were probably not as bold as a drug induced haze has made them out to be, I suggest we just love it for what it is and go home as the sun rises (or in my case as I'm getting old we could only make it to 5.30) because that is a brilliant time to see the city waking up, and think about important questions such as why do British men dance better than Australian men, why do some of them wear thick wool beanies while dancing inside in a hot room, and why it's so difficult to find a bag small enough to be able to dance with it over the shoulder but big enough to put a can of deodorant in. As for bigger questions on political, economic and social change, perhaps the best we can hope for is to create a moment of collective energy and good-will that impels the converted to keep going.
To be fair, there are some remnants of an ideology left. A recent event in the cavernous bowels of London Bridge's arches was billed by the organisers as 'a magical indoor festival combining musicians, DJs, VJs, performers and artists from all corners of creativity, joined by various proactive NGOs and charities with the expressed aim to make a difference'. At this event not only could I dance to some brilliant psychedelic trance and world music, I could draw what I love, learn to make a seed bomb, model endangered species in clay, undergo various healing and alternative therapies, or get a cup of chai and just sit and chill while listening to talks on climate change. In the 'inspiration hall' area, some of those involved in the early rave days 20 years ago talked about its impact and the state of 'the scene' today. There was some talk about spreading love with the music and bringing in people from different faiths. I wondered how much love would be in the room of mostly white party-goers if a group of young people arrived to dance who happened to be black, Muslim and wearing hoodies ... how much love and how much tension. Ironically, a young man was shot and killed the next night outside the same venue. There was debate on what to call the event with the standard interruptions from a man of indeterminate age but who probably left his personal growth and social skills in the 1960s. 'It's a gathering'. Okay, it's a gathering, and I wondered how much love was being extended his way or if people were getting irritated (okay, maybe not 'people' per se, but I for one was getting annoyed and was going to have to get my chakras cleaned again in the healing area). I also wondered on the irony of why it was that he who bore the hall marks of a 'new age lifestyle' as an alternative to capitalism's privatised, industrialised, mass-produced society, in fact reproduced characteristics of the very thing he was protesting about, a system that is crippled by a lack of social skills, empathy and tolerance. It came down to Paradox, 'a one-legged existential stand-up beat poet' to put it all into context with his self-referential piss take on 'tribalists' who take it a wee bit too seriously and then take the glow sticks out of their hair when they put their suits back on to go to work in the city on Monday.
Perhaps rather than indulge in gazing at 'the scene's' navel and getting nostalgic for times past that were probably not as bold as a drug induced haze has made them out to be, I suggest we just love it for what it is and go home as the sun rises (or in my case as I'm getting old we could only make it to 5.30) because that is a brilliant time to see the city waking up, and think about important questions such as why do British men dance better than Australian men, why do some of them wear thick wool beanies while dancing inside in a hot room, and why it's so difficult to find a bag small enough to be able to dance with it over the shoulder but big enough to put a can of deodorant in. As for bigger questions on political, economic and social change, perhaps the best we can hope for is to create a moment of collective energy and good-will that impels the converted to keep going.


