Problematic Parties

Dancing As Instructed

Both literal and ideological:

I love to dance, but I’m a bit picky about music. If Motown is playing, I’m guaranteed to have a transcendent in-my-body experience, whereas electronic dance music is hit and miss. I was, however, determined to shake and sweat and twitch, and so I did. My new friend danced beside me, trying to talk to me through the foam plugs in my ears—I nodded along with a smile, hearing nothing.

I do have one or two questions – not least regarding the use of foam earplugs – but let us hasten on. The gyrator in question is a seemingly ungendered being named Kier Adrian Gray, who “went to a queer dance party with someone I’d met online.”

We’d had a nice time chatting over sodas at the city’s catholic themed bar before we headed to a warehouse full of slippery, glittering gays, adorned in fishnet and sequin, leather and lace.

Sequins and glitter, and a companion of indeterminate sex, another ungendered being. So far, so flaming. But for a night out to be progressive and fully intersectional, it does need some more improbable complications. And so,

After a while, they [our narrator’s companion] wanted to move closer to the stage and I followed. Before we could make it to the front, though, they explained how the dance floor closest to the DJ was for black and indigenous femmes only.

There we go.

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Begone, White Devils

Over at The College Fix, Dave Huber ponders the complications of being woke while simultaneously having a good time:

In [Swarthmore College student paper] The Phoenix, economics major Sameer Halepoto points to a pre-Thanksgiving party, hosted by the Swarthmore Queer Union, Swarthmore African Student Association, Swarthmore [Hispanic and Latino organisation] ENLACE, and the Swarthmore African-American Student Society, which had filled up rather quickly.

Filled up quickly. Must be the fun crowd.

Halepoto says “typical [Swarthmore] parties include an outsized number of white students (many of whom are athletes), making it harder for marginalised groups to feel welcome.” As a result, party organisers blared a repeating electronic message through speakers which warned that white people had to leave.

Vibeslayer. Or, as Mr Halepoto, our fretfully woke student columnist, puts it,

As the number of students at the party swelled, however, the organisers decided to clean house over fears of overcrowding. Specifically, it was time to kick out the white people. What followed was a message blaring through the speakers from Google Translate that looped for several minutes on end — telling white students to leave. By the time the message stopped playing, the party’s racial demographics had shifted significantly.

Mr Halepoto goes on to share his fashionable (and fashionably unsubstantiated) belief that being gay or brown or sort-of brown is a state of being “marginalised,” even on a modern, upscale, super-progressive campus, where annual tuition fees are north of $70,000. Being so cruelly downtrodden, such put-upon persons are, we’re told, entitled to “safe spaces.” In contrast, “white people” are defined, rather breezily, as a “non-marginalised group,” all party-going to the contrary. How white students who also happen to be gay should navigate student parties without risking looped and amplified racial scolding, and subsequent ejection, is not made entirely clear.

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