Every few years I tap into dance culture again and it usually ends the same: with a rant about “Children of the Machine.” I don’t really mean it that way, young ones: more as an observation.
This morning, driving home from a sunny sit on the beach, I had the insight that our separation from nature has gone through two quantum steps: first becoming immersed in town and city life, and now disappearing into digital anomie. (Child of both urban and cybernetic machines, I click open the online dictionary to confirm my intuitive choice of anomie—“from Greek anomiā, lawlessness.”). What I also mean is anonymity.
So describes my sense of music and movement in contemporary dance culture, such as I have touched upon it since the birth of rock ‘n roll, through psychedelia and disco, to clubs and festivals, and more lately, Dance Temple. It’s basically the same gyrating solo expression going on, while the music can vary from basic rock cover bands to rainbow-tinged reggae to ecstasy-fueled electronica.
In the case of tonight’s Dance Temple set, the visiting DJ was heavy on the industrial and electronic vibe, reinforcing my morning’s revelation about our separation from nature. Gone (in these circles, at least) are the square dances, circle dances, line and contra dances, swing and jive, folk dances and ritual dances of cultures past, including our own. All sacrificed to the new god Freedom.
Live musicians are another casualty of our giant steps away from organic culture toward the machine and computer. At this same venue a few years back, I attended what was billed as a reggae band from Jamaica. The act proved to be one singer with a beat box (and a table of moringa to sell).
The music at Dance Temple sometimes offers more sustained grooves with a simple curated playlist, lending more coherence to the rhythm and dance, and honoring traditional music styles heavier on human voice and acoustic instruments such as strings and flutes, percussion and hand drums. This rootsy tribal style of music is ever popular as a strain of contemporary DJ, dance and festival culture, but more and more it finds itself bent and blended into electronic fusions.
Tonight’s mix was more at the posthuman end of the scale, with choppy beats, heavy grunge and digital glitch changing gears every eight bars at most, in tune with the click and swipe of the modern attention span.
So much for my cynical critique. The human spirit flies between these stamps of disapproval, skipping lightly or swirling undisturbed. Some elements of the music itself lead the way in soaring tempo behind the broken bricks. And while eye contact is fleeting and body contact improv’ed, there is an invisible tribal bond created in the room, a shared reality deeper than superficial labels of culture, dance or music style.
The Children of the Machine, and I am one, will not be denied our humanity. Our boomer-lifetime of “counterculture” may have been engineered in some social deconstructionist’s (I’m looking at you, Timothy Leary) wet dream, but it was still ours to live, and still is. Our “alternative culture” might be a symptom or even a driver of our civilizational dis-ease; but either way it’s a mirror of our soul, framed by our limitations and opening a window into all we might be.
flashback sixteen years (8 March 2008) to this entry in my travel blog, reprinted in my book, The Last Tourist.
Black Moon Culture: Children of the Machine
A hundred devotees sat motionless on the sand watching, as if on reality-TV, the spectacle of young Thai men playing skiprope with fire, a 15-foot length of flaming sisal. Thump-thump-a-thump-thump went the pounding "music" in the dark; the dayglo constructions overhead offering the only variety from the relentless beat of the machine. Most of the crowd were men, young travelers from Western lands who shared buckets of Red Bull and local whiskey with their shadow-eyed Thai escorts of the night, or with me in exchange for a few eager taps on my djembe.
It was a spur-of-the-moment kind of thing, with the group of us who started out in the Be-Bob bar. Be-Bob was not the usual kind of casual misspelling; it was an intentionally clever description of its proprietor, a Thai in his mid-twenties who in his own gentle and gracious way, offered to this corner of the world a kind of personal altar to Bob Marley. Day and night the old standards played, "Redemption Song" and "No Woman No Cry," sometimes accompanied by Mang and friends on guitar or drum, but never out of the looping playlist for long. It was a haven artfully constructed from local rocks and tree limbs, festooned with vines and strings of coral and featuring the burbling sounds of a recreated forest spring. A few feet out the door lay the swath of new road construction, daily heaving with its trucks and bulldozers and graders as the access is prepared for the 200-million-baht, 50-bungalow resort going up on the nearby end of the beach.
A couple of days earlier I had wondered about attending the Black Moon dance party at Ban Tai, just to get a taste of the phenomenon—at least its new moon variant—that attracted so many partygoers to that opposite end of the island. But it seemed a bit far to go, with a pricey taxi ride and no certain return in the late night; and techno music was not really my thing. Meanwhile after a casual jam at the Be-Bob, Mang had the inspiration to throw a party on this same night, which seemed a good, rootsy alternative to the Ban Tai beach scene. He printed up some flyers with the additionally clever come-on, "Be There—Be Bob." His friends would show up with a piece of metal roofing to fold into a makeshift barbecue, and the usual fare of drinks and smokeables would be on hand to ease guests into cozy conviviality.
So it went… me arriving with djembe in hand fresh from kirtan, already uplifted into seventh-chakra bliss by the vibrations of the beehive-kiva sound temple at the yoga center up the hill. I joined a party of somewhat familiar fellow travelers, seven of us from seven countries. Scattered tales of Jamaica and Amsterdam, Laos and India… but soon the idea arose: who's up for a trip to Ban Tai? Some waffled. Sandrine flipped a coin: heads, she'll go. Tempted by the opportunity and a group taxi fare, I yet demurred. The complimentary barbecue food, tasty fish and plates heaped with salad, was just starting to arrive at our table, and the intended jam session was yet to begin. Mang sat pensive and alone—perhaps a trifle discombobulated—behind the bar, watching his only party guests consider an early exit. "Don't worry," we half-sang to one another; "Everything's gonna be all right…" At that moment disembodied Bob joined us for the chorus.
I felt in a sense obligated to honor the personal invitation that had been extended to me, along with the promise of semi-public performance; but on the other hand the party was, so far at least, nearly empty but for the group of tourists about to walk out the door. At the last instant I changed my mind, grabbed my drum, and joined them, promising Mang to come back and jam again another night. As I walked through the door Bob, always on cue, sang a serenade: "You're running, you're running, you're running away…"
Sandrine (who worked for the EU in Brussels and was also on a vacation from television) confided that she always had trouble making decisions. Sometimes she would call a friend for advice; usually she would resort to the coin-flip method. That often entailed more than one result: two out of three, or even up to ten tries, to "increase the probabilities." I shared that during my recent Vipassana retreat (at a monastery just up the hill from the town of Ban Tai) I had put this very question of nagging doubt and indecision to the teacher. He had a couple of ready answers. "When in doubt, don't do. Then the task is to ask a friend. If still in doubt, flip a coin." Evidently Sandrine was already tapped into this timeless spiritual wisdom. I recalled the past year's deep dark film based on the Cormac McCarthy novel, No Country for Old Men, with the coin flip a device used by the psychopathic killer to doom his victims by their own choice. This resonance was further enriched by the fact that our Irish friend for the night's road trip was named Cormac.
By the time we reached the taxi stand there were four of us still committed to the journey. But now the taxi driver, taking his ease with friends between the shops in the calm night air, changed his mind, shaking his head as he looked at us as if in dour judgment of our collective cultural (or was it anti-cultural?) folly. No matter; we found another taxi stand, and waited there sipping what was advertised in red block letters on the wall as "Sexy Beer."
Once deposited under the broad banner of "Black Moon Culture," we were confronted with a 300-baht entrance fee, unanticipated but unavoidable now that we'd arrived. The scene past the gate was uninspiring: vendors with rainbow wands beside large boards filled with dayglo figures they would paint on body parts. Long booths selling incongruous drinks such as red plastic beach buckets brimming with Jack Daniels. Herds of aimless, faceless people visible only as a pattern of black and white, punctuated by flashing wands of rainbow light. The ever-insistent, never-uplifting deadbeat pulse of the beat, beat, beat.
Where and when had I felt something like this malaise before? Ah, yes… the Hinsdale, Illinois Youth Center, when I was seventeen and looking for something to do on a Friday night.
Eventually people danced. Cormac wandered for two hours looking for his girlfriend who had disappeared in the company of another friend. Sandrine sipped whiskey and coke and talked wistfully of her bungalow and book, Krishnamurti. Even so she was content enough with her decision to go for "the adventure," and so was I. You never know unless you try. "Better to act," my teacher had said, "than sit on the fence." I drank a second beer, sat in the sand astride my drum and tried to play along with the bassy airwaves, refusing an offer of Ecstasy. But the beer didn't quite do it. The drumming couldn't really be heard. We joined the dancers. With a little effort and time you could kind of get sucked into the tsunami of sound. After a while that too was boring; we decided it was enough and we should look for a taxi ride home. Cormac gave up on trying to find his girlfriend.
The taxis were doing a brisk business at 3:30 a.m., and we quickly found a ride back to Haad Salad, packed in the back of a pickup with five or six others headed to assorted destinations. The tipsy Swedish blonde sitting across from me could hardly keep her flying fingers off my djembe; but whenever she paused for a moment, the French woman next to me immediately urged me to keep playing. Perhaps, after all, the spirit of Bob was still with us: "jammin till the break of day…"
It was four thirty by the time I reached my bungalow. The decision to turn off the six o’clock meditation bell-alarm was a no-brainer. Sleep when it came was not steady or deep, as the leftover pulse of the beat machine refused to go away… having entered the very structure of my cells, reprogramming my DNA. Joining the others, in the inexorable drift toward Black Moon culture, now I, too, had become a child of the machine.
Fast-forward: 9:30 a.m.
"I woke up this morning, and wrote down this song…"
“Black Moon Bay,” digital drum composition by Nowick Gray
further reading on the hacking of my generation: