Memo to Miley: twerking is not a feminist statement

Freedom of choice for women is central to the idea of gender equality, but that doesn’t make every choice a woman makes inherently feminist.

There comes a time in any young woman’s life when the paper thin membrane standing between what constitutes dancing and what it commonly known as ‘dry humping’ is transgressed. In Miley Cyrus’ case, it happened last weekend at the VMAs, with her performance (during which she bent over and rubbed her arse against Robin Thicke’s crotchal area in a move commonly referred to as ‘twerking’) being dubbed ‘shocking’ by people on the internet you don’t care about. A tedious slut-shaming narrative emerged, with certain tweeters falling hook line and sinker for Cyrus’ publicist-mandated ‘transformation’ from Disney virgin to whore, and others demanding why the 36-year-old married man allowing a young woman barely of age to grind up against his stripy Beetlejuice suit-trousers should be off the hook. Especially when he’s responsible for what is officially termed ‘the rapiest song of the summer’ (although, in fairness, it was nice to see a woman singing half the ‘I know you want it’ part for once).

But we’re not here to point out what a drag the sexual double standard can be (duh), or even to talk about how watching the whole teddy bear routine that preceded her duet with Thicke makes you feel like you should be on some kind of register. We’re not even really here to to respond to the charges that Miley has faced of cultural appropriation (read this instead). Yes, twerking is a move taken from hip-hop, via the strip joints of Houston and Atlanta, and yes, some of Miley’s aping of that culture has been problematic in the past. Aspects of her performance that night were also problematic (using black people as props, even smacking a dancer's ass.) But, despite the sad fact that not a single black artist won an award this year, hip-hop and R&B are generally massively dominant within the music industry, so it's no surprise that certain dance moves are being copied (hell, everything is being copied), and, while Miley contributing to the commodification of black women's sexuality is not ok, does this mean the simple act of rubbing one’s tushie against a man’s groin while shaking it like a Polaroid picture as off limits for white women?

We learnt from the Harlem Shake that the ability of white people to take any dance trend, commodify it, and render it bullshit knows absolutely no bounds. Bullshit Miley’s kind of dancing may be, but does it follow that a kind of dancing so popular among the general population should remain the preserve of any one group of people? (However, arguing that the concept of Thicke’s "Blurred Lines" should remain the preserve of the late Marvin Gaye might prove much more fruitful. Ask Thicke about cultural appropriation, too.) Just go to any nightclub frequented by people in their teens and twenties, especially those ones that are commonly referred to with a definite article (as in ‘The Club’), and you’ll see exactly how ubiquitous what R Kelly was singing about all those years ago has become.

Yes, people. We’re here to talk about grinding.

From the looks of some of the responses to the skank-shaming of Miley, you’d think that grinding a guy in public was some kind of feminist statement. ‘She’s just expressing her sexuality in a healthy way’; say those who have absolutely no concept either of the impact of market forces in popular music or of how Miley has been cultivating this raunchy change of branding for some time now. Rest assured, sex positive feminists, we’re sure Miley has been in the fame game long enough that any genuine expression of her sexuality is unlikely to take place anywhere near the world’s media, though I’m sure there are some fat cat music execs rubbing their hands together at the thought of you buying into the myth (oh yeah, and ALSO, not strictly HER sexuality). Sadly, the kind of manufactured ‘sexual expression’ that popular culture currently prizes usually involves a camera and a dubious male to female clothing ratio (namely, he’s wearing trousers and she’s probably not), and, as every feminist ever keeps reiterating: if you guys aren’t doing it, it’s probably sexist.

The same is true of pretty much any grinding, anywhere. Take a look around next time you’re drunk enough to find yourself in one of these establishments, and note how many guys are on their knees in front of their dance partners, rubbing their arses slowly up the ladies’ legs like a cat using a scratch pole to caress its fluff-ridden anus. How many of them are ostentatiously panting as they do it, perhaps grazing their lips with their fingers and running their fingers through their luscious locks? Not very many, we’d wager. Indeed, if you want a prime example of how female sexuality is packaged as performance, just head down to Tiger Tiger tonight.

Of course, many of us have fallen victim to the urge to grind every now and again, especially with someone we’re keen to sleep with. Indeed, grinding is frequently interpreted as ‘dancing with someone in a way that indicates you are interested in fucking them’, though whether or not you actually are is another matter entirely. Male friends have told us that the whole thing can be a bit of an embarrassment, and may have had to shuffle away following the emergence of an erection that neither the bloke nor his partner were bargaining for. Indeed, the seeming popularity of grinding in nightclubs has led some men to come to the illogical conclusion that women love nothing more than having an unsolicited stiffy shoved against our cracks, hence the reason so many of us have a circle of protective girlfriends around us at all times on a night out. If that’s what gets some gals off, fair enough, but from the looks of any given music video you’d think a woman’s g-spot was in her arse cheeks.

So by all means grind away, if that’s what gets you going (we’re not the sodding dance police), but don’t pretend that gyrating against a decidedly stationary man is anything but the product of a culture where male sexuality dominates. Freedom of choice for women is central to the idea of gender equality, but that doesn’t make every choice a woman makes inherently feminist. Whether or not you want to butt rub a guy’s erection to a soundtrack of Usher is your decision, but powerful feminist statement it is not (and guess what, folks, not everything has to be). Indeed, Rhiannon’s mum once remarked that one of the things she liked about the younger generation was that the men danced, because when she was a girl all the men just stood and watched while the lasses danced around their handbags. Unfortunately, not as much has changed as would initially appear. Instead, we seem to have merely substituted ‘handbags’ for ‘strangers’ cocks’, and if that’s progress then cloak our fannies in sequins and sign us up to Strictly (please don’t). That’s not to say that there aren’t guys out there with incredible moves, just that, as things are, they’re expected to stand there with a semi while a woman tosses her hair. We may thank God for Madonna’s backing dancers, but until we see Thicke or Kanye or any other proudly heterosexual man bumping and grinding at the VMAs, we have yet to achieve dance equality.

Miley Cyrus grinds on a teddy bear. Photo: Getty

Rhiannon Lucy Cosslett and Holly Baxter are co-founders and editors of online magazine, The Vagenda.

ED THOMPSON / LUZ / EYEVINE
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"We’ve got things in common": why one of the EDL's original members quit

An early supporter of the group, painter-decorator Darren Carroll has had death threats since he left. But why did he change his mind about the English Defence League?

Darren Carroll is a slight man with bright blue eyes and an urgent need for redemption. A painter-decorator in his fifties, he has lived in Luton his whole life. He was one of the original members of the English Defence League (EDL), the far-right street movement founded by Carroll’s nephew Tommy Robinson.

Recently, things haven’t been easy. Four months before our meeting at a café near Luton Airport Parkway Station, Carroll had a minor stroke that affected his speech and vision. It was the delayed fallout from an attack in a pub across the road, his local. A stranger, who seemed to know a lot about him, started a conversation. “He showed me his arm. It was tattooed. There was a little bit of white skin left on the whole sleeve,” says Carroll. “He said, ‘Look at that.’ I said, ‘What?’ He said, ‘White is right.’ I said, ‘Nah, mate, I know exactly where you’re coming from. There’s nothing wrong with being white but there’s nothing right with it.’”

The man pretended to leave the pub, then walked back in and hit Carroll hard on the back of the head with his forearm. Afterwards, Carroll suffered persistent headaches. It caused a blood clot that set off the stroke. When we met, he had mostly recovered but was still unable to work.

It was not the first attack. Carroll has also had his front door kicked in. He and his children have received death threats. “This is since speaking up,” he says. “Not leaving – that’s different.”

Carroll looks uncomfortable when we discuss the early days of the EDL. “It was an organic thing,” he says. “Lots of people were involved at the very beginning for different reasons. Personally, I was not happy with the way the town was being run on a political level. Looking back, I was disenfranchised from mainstream politics.”

Luton has the dubious distinction of being a centre of both far-right and Islamist extremism. The EDL began here in 2009, in response to a demonstration organised by Anjem Choudary’s now banned extremist group al-Muhajiroun, which in turn was a reaction against an army regiment marching in Luton.

A counterprotest led to arrests and the EDL was born, with sometimes violent neo-fascist street protests spreading across the country. Robinson insisted from the outset that the EDL was not racist, but only “against the rise of radical Islam”. Carroll says it was local difficulties, rather than national issues such as immigration, that unsettled and motivated him – and he didn’t articulate the core problem as racism against white people, not even to himself. The EDL has never had a formal membership, but the think tank Demos estimated that there were between 25,000 and 35,000 active members in 2011, a loose coalition of football hooligans and far-right activists. Today, the numbers are much reduced.

Carroll’s family was closely involved and it was a while before he realised that the EDL was an extremist, racist group. He describes being at a demo in Birmingham soon after the first protest. “I looked at the other lads there and I didn’t like them. They didn’t smell right for me, as far as integrity goes. I thought, ‘I don’t want this.’” Carroll’s parents are Irish and he considers himself the child of immigrants.

It took several months for him to extricate himself from the group and stop attending demonstrations. “It’s a relationship breaker, so you’ve got to accept that things are broken for ever.” On building sites, he was known as the EDL guy. Work dried up.

Amid attempts to coerce him back into the movement, and concerned about damaging his family relationships, Carroll stayed silent for another year and a half, only starting to speak up a few years after he left the EDL. This triggered a new wave of threats. He reeled off a list of incidents: slashed tyres, smashed windows. “Last week, I got one on Facebook [saying] that I’m a ginger Muslim and I’m gonna get shot. That was someone I know privately, which I don’t take as a threat. Their particular problem seems to be that I’m on record saying I’d have a cup of tea in a mosque and sit down and talk to people.”

Carroll did so after seeing a Facebook post by a local activist, Dawood Masood. Masood had shared a video of an imam in Leicester speaking about terrorist violence, with a message saying that any EDL members were welcome to get in touch. Carroll met him and others from the Muslim community and they discussed ways to make Luton better. He told them that he wasn’t interested in religion, but invited them to what he considers his church: Luton Town FC.

“I had the idea it’s about setting precedents, because you never know who or what that affects,” he says. “I just thought, if I’m seen going to the football with them, it’s going to break a big piece of ice.”

As the EDL evolved largely from a football subculture, this was a bold step. They went to the match. “He’s Luton born and bred and he certainly don’t need his hand held. But I made him as comfortable as possible. Luton scored and he’s jumping up and down, loving it. At that point, I thought: ‘This is really Luton harmony. He’s cheering for the same thing and I’m cheering for the same thing. We’re both happy together at this moment in time. We’ve got things in common.’”

They have been to many matches since, Masood bringing his kids, Carroll his grandkids. Carroll has had a few threatening calls but remains undeterred. “The working-class Muslim lads are working-class Muslim lads. They’ve got all the same problems and social issues as us white, working-class people. It’s not just me or us. It’s everyone.” 

Samira Shackle is a freelance journalist, who tweets @samirashackle. She was formerly a staff writer for the New Statesman.

This article first appeared in the 01 December 2016 issue of the New Statesman, Age of outrage