Ballet dancers’ brains adapt to stop them going dizzy

Years of training in “spotting”, the technique of quickly and repeatedly bringing your gaze to two specific points in front and behind you, certainly helps, but new research suggests that the brain’s ability to adapt plays a powerful role.

If you’ve ever tried spinning in circles while looking up to the sky, you’ll know the accompanying dizziness that can follow. But what stops ballet dancers, who pirouette endlessly for a living, from falling into each other like a set of dominoes?

Years of training in “spotting”, the technique of quickly and repeatedly bringing your gaze to two specific points in front and behind you, certainly helps, but new research suggests that the brain’s ability to adapt plays a powerful role. And it could help better treat and diagnose people who suffer from chronic dizziness.

Neuroscientists at Imperial College London recruited 29 female ballet dancers and spun them around in a chair in a dark room. When the chair was stopped, the dancers were asked to turn a lever to indicate how quickly they still felt they were spinning. This measured their perception response to dizziness. Eye reflexes – the quick flicking of the eyes from moving around rapidly – were also measured. In normal people, these two responses correlate well, but in the dancers there appeared to be an uncoupling: while their eye reflexes kept going, their perception response fell.

A group of 20 female rowers, who were similar in age and fitness, were also recruited as a control group. Brain scans were then taken to analyse the brain structures of all the individuals.

Powerful resistance

In cases of chronic dizziness, tests are usually taken of the vestibular organs in the inner ear. These fluid-filled organs use tiny hairs to sense the movement of the fluid, which in turn send signals to the brain. The continued movement of fluid explains one of the reasons you can continue to feel dizzy after you’ve stopped moving. But this doesn’t go far enough to explain dizziness in chronic suffers, said Barry Seemungal, co-author of the study, published in Cerebral Cortex.

“We measured sensation perception and eye reflexes and found dancers were much more resistant to non-dancers,” he said. “In the rowers, sensation correlated very well to reflexes, but in dancers the two were not correlated – they had de-coupled. In a person with chronic dizziness, the duration of their perceptual response is much longer; there’s a disproportionately higher reaction compared to a dancer who shows powerful resistance.”

An MRI scan then looked at the amount of grey matter (the bit that calculates) and the white matter (the part of the brain that makes connections) in the cerebellum. This also threw up differences between dancers and non-dancers.

“A statistical comparison between brain structures showed that in dancers an area of the cerebellum was smaller than in the rowers. This part of the brain also known to be involved in processing signals from the ear. And the more experienced the dancer, the smaller it is. The cerebellum can process signals that are then sent to areas of the brain linked to perception. In dancers it reduces the flow of signals – it acts like a gate.”

The researchers then looked at the cerebral cortex, which is associated in perception, and found stronger white matter in the control group. “More white matter means you’re more likely to be dizzy – in dancers we didn’t see it,” Seemungal said.

Seeing is believing

So how can these findings help people with chronic dizziness? For a start, we now have recognition that the brain is the organ that controls balance and, crucially, that it’s able to adapt.

“Traditional testing considers the ear as the organ of balance,” Seemungal said. “I’m a neurologist so I consider it as the brain.”

“The brain takes in lots of different information to make an assessment and compensates if it needs to. The ear is one source, vision is another. If you hear a noise to the right and move your head to look at it, your brain combines the estimates and places greater weight on the more reliable, in this case the eye.”

“But vision can be ambiguous – for example when you’re sat on a train and another one moves and you think you’re the one moving. As a general principle the brain prioritises visual motion over vestibular organs [the ear]. Another example is the ventriloquist’s doll, it combines the auditory and visual inputs but relies more on the visual so you think it’s the doll that’s talking.”

“If your vestibular organs aren’t working well, your brain won’t trust them and even trivial visual stimuli can trigger a dizzy sensation. But traditional testing relies on testing the vestibular organs, which might indicate nothing is wrong.”

People with chronic dizziness can be treated for underlying causes but also longer-term physio treatment. Depending on the form of the condition, this can include exposing them to self-motion (the swaying we all do but don’t notice if we don’t suffer from dizziness) and visual motion to get the brain more habituated.

One lucky find (for the researchers anyway) was that one of the dancers involved in the study later went on to develop chronic dizziness. This enabled the team to test her against their original findings. They found that although her reflex functions had remained the same, her perception response had become stronger.

Professor Nicky Clayton, a Professor of Comparative Cognition at Cambridge and Scientist in Residence at Rambert, the contemporary dance company, said: “As a dancer you learn tricks that allow your body to move in very flamboyant ways but without losing control. One of the tricks I learned was that when you get that sense of spinning, you use your core muscles to pull up; and that you’re disengaging with that feeling of fluidity and creating a stabilising energy.

She added: “Dancers think in very abstract ways … The way in which the brain talks to the cognitive system, whether through its plasticity or psychologically, is more than just spotting. Spotting helps you to focus but it’s not the only thing.”

Simon Lloyd, an ENT specialist, said: “The tests could potentially be useful because at the moment we have no effective way of testing how well parts of the balance system within the brain are working. Testing this would also allow us to measure how people are responding to treatment.”

The Conversation

This article was originally published at The Conversation. Read the original article.

Dancers of Cuba national ballet perform during a rehearsal for Swan Lake in Madrid in 2009. Photo: AFP/Getty Images

Jo Adetunji is the commissioning editor for health and medicine at The Conversation UK.

Photo: Getty
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Poo jokes and pessimism – the scatological legacy of British humour

Is it simply a testament to our good nature, or a sign of a darker kind of cynicism?

Many Brits will have amused themselves this summer by packing a tent, stashing their narcotics and heading over to a muddy field in the middle of nowhere to brave the torrential rain at a music festival.

Wallowing in the mud and other more faecal byproducts to the soundtrack of up-and-coming bands is considered the peak of hedonism for many in the UK, and there is something quintessentially British about the way we willfully embrace the general state of depravity that most of our festivals inevitably collapse into.

One internet meme that perfectly epitomises the difference between British and American festival culture shows an image of a woman at a US event pulling a sad face as she reveals the worst thing she’s seen: “Spitting on the ground.” On her right, a British man slumped in a camping chair holds up his sign, reading: “A man covered in his own shit sniffing ketamine off his mate’s unwashed scrotum.”

There’s a cheerful pride with which Brits embrace bodily dysfunction as a part of our comic culture, and a common trope of British humour involves undermining the stiff upper lip attitude associated with English people, often with an act of complete depravity that dispels any illusion of class and respectability. Britons have always been partial to a good old-fashioned dose of scatological humour, from Chaucer’s bawdy fabliaux that celebrate obscenity, to Shakespeare’s Falstaff, or Bottom in A Midsummer Night’s Dream, or Swift’s "Scatological Cycle".

Much of the comic effect that these writers create derives from undermining high-brow intellect or spirituality with the low-brow of the rear end – for example the part in Chaucer’s Summoner’s Tale, where the division of an old man’s fart into 12 serves as a parody of the descent of the holy ghost at Pentecost.

Faeces has long since been ingrained in our past literary and historical culture – after all, as the great Shakespeare was writing some of the western world’s most seminal pieces of English literature, his chamber-maid was most likely throwing pieces of his own faeces out of the window next to him.

In English literature, scatological humour can be juvenile, but it has also been used to represent wider social anxieties. In turning bottoms up and exposing the rear end, "shiterature" is often about breaking taboos, and exposing the dirty underbelly of society. Part of the "civilising" process that societies perform to reach a high level of sophistication involves distancing oneself from one’s own excrement, and scatology reverses this by shedding a light on our dirtiest natural habits. Swift’s excremental vision asked us to peel back the mask of genteel individuals, revealing their true and disgusting selves.

Scatology can also represent collective self-disgust, and has been used to question the integrity of a British national identity that has in the past denied its colonial wrongdoings. In Tristram Shandy, the protagonist's porous and leaking diseased body has been interpreted as a metaphor for the British Empire, and indeed the whole being of the Shandean gentleman is sub-textually supported by British colonialism, being as they are descended from merchants who profited from eastern goods sold to the European bourgeois and aristocrats.

Scatology has been used to represent hypochondria, the crisis of the aristocracy, self-disgust and sexual disgust – incidentally all things that we might find at an English festival.

The onslaught of the modern era hasn’t managed to dispel our fondness for injecting sophisticated comedy with snippets of scatological humour. In Peep Show for example, a show largely appreciated for its dry wit and irony, a hilarious scene involves Mark suffering from uncontrollable diarrhea as his boss watches on in disgust. Another brilliant scene is where Jeremy’s employer at the gym confronts him with a plastic bag filled with a human stool, which Jez had used to frame another employee for pooing in the pool.

In a similar vein, one of the most famous scenes in The Inbetweeners is where the uptight Will manages to poo himself during one of his A-level exams. In the second movie, there is another disgusting poo in the pool scene.

In the dark comedy series The Mighty Boosh, characters reference "taking a shit" on objects ranging from a salad, to a swan, to even "your mum". Almost all of these characters (Mark from Peep Show, Will from The Inbetweeners and The Mighty Boosh's Howard Moon) see themselves in some way as representative of a modern British gentleman – prudish, well educated and well spoken. Each of them at points embarrasses themselves and their image with reference to their bowel movements.

It’s a cliché that British humour is about losers, and that we are more prone to self-deprecation than our friends across the pond – a cliché that is not without some truth. 

Admittedly nowadays, much American humour similarly relies on self-deprecation and laughing at the sorry fate of "losers", but cynicism and irony are more fundamental to British comedy. On commenting on the difference between the American and British versions of The Office, Ricky Gervais once said that in the UK: "Failure and disappointment lurk around every corner… We use (irony) as liberally as prepositions in every day speech. We tease our friends. We use sarcasm as a shield and weapon." 

It is certainly true that in Britain, we are particularly pre-occupied with laughing at the failures of the self, and this can manifest itself potently through deprecation of the body.

Maybe the general sense of pessimism that is alluded to so much in the UK is due to our dismal weather, and maybe our ability to laugh at ourselves and our dysfunctions is a simply a testament to our good nature, and something to be applauded. Perhaps it is just something in the air rising from our manure-ploughed green and pleasant lands that inspires in our British comedians the desire to return time and time again to the scatological trope. Or perhaps, if we dig a bit deeper into our dung-fertilised lands, we might find that an anxiety about the foundations of British identity is behind the relentless desire to represent the permeability of the personal and national body.

Should we be embracing our tendency towards self-deprecation, or does it lead to a more problematic kind of cynicism that is restrictive, making us resistant to the idea of radical change? Perhaps we are destined to remain stuck in the mud forever, grumbling about the bad weather as we desperately shelter from the rain under a gazebo, sipping on the dregs of warm beer, pretending we’re having a good time – and who knows? Maybe this is what a good time looks like. Swift once told us to bless the "gaudy tulips raised from dung" – British comedy continues to do so quite literally.