“Party Time with David Mancuso and the Loft”. Placed, Germany, September 2007.

Introduction reprinted in Loops, 2, 2010, 85-91.

Introduction and interview published in Italian in Nero, 15, February/March 2008.

 

Like a soup or a bicycle or Wikipedia, the Loft is an amalgamation of parts that are weak in isolation, but joyful, revelatory and powerful when joined together. The first ingredient is the desire of a group of friends to want to get together and have some fun. The second element is the discovery of a room that has good acoustics and is comfortable for dancing, which means it should have rectangular dimensions, a reasonably high ceiling, a nice wooden floor and the possibility of privacy. The next building block is the sound system, which is most effective when it is simple, clean and warm, and when it isn't pushed more than a fraction above 100 decibels (so that people's ears don't become tired or even damaged). After that, the room should be decorated, with balloons and a mirror ball offering a cheap and timeless solution. And because the party might last a long time, and because some friends might be hungry, a healthy spread of food and drink should also be prepared. Finally ¾ and this really is the last thing to get right, and can only follow once everything else is in place ¾ the friends will need someone to bring along some dance records. After that, it's party time.

All of these parts were assembled at 647 Broadway, in the abandoned NoHo district of New York City, when David Mancuso hosted a Valentine's Day party in his loft in February 1970. That party, which soon became known as the Loft, wasn't so much a moment of inception, or the point from which all subsequent events can be traced, as a moment of synthesis in which a number of practices and experiences, some of which can be traced back to a much earlier period, came together in a new form. The children's home where David was taken straight after he was born suggested that families could be extended yet intimate, unified yet different, and precarious yet strong. Sister Alicia, who took care of David and put on a party with balloons and food and records whenever she got a chance, suggested the Loft from another time and space. The psychedelic guru Timothy Leary, who invited David to his house parties and popularised a philosophy around the psychedelic experience that would inform the way Mancuso selected records, was another resonant figure. Co-existing with Leary, the civil rights, the gay liberation, feminist and the anti-war movements of the 1960s were manifest in the egalitarian, come-as-you-are ethos and rainbow coalition demographics of the Loft. And the Harlem rent parties of the 1920s, in which economically underprivileged African American tenants put on evenings to help fend off their landlords, established a template for putting on a private event that didn't require a liquor or cabaret license (and could accordingly run all night because they lay beyond the control of New York's licensing authorities). These streams headed in a multiplicity of directions before meeting at 647 Broadway in February 1970.

The February party didn't have a name, but the homemade invitations carried the line "Love Saves the Day". A short three years after the release of "Lucy In the Sky with Diamonds", the coded promise of acid-inspired things to come was easy to unpick for those in the know, although in this instance Beatles gobbledygook was exchanged with a commitment to universal love. The invitations also reproduced an image of Salvador Dali's "The Persistence of Memory", which now looks like another cryptogram, but didn't resemble one at the time because David hadn't yet had his latent childhood memories of Sister Alicia jogged into Technicolor revelation. Of course the image of Dali's melting clocks wasn't simply random: David was offering his guests the chance to escape the violence and oppression of everyday life, and the idea of entering into a different dimension of time, in which everyone could leave behind their socialised selves and dance until dawn, was intended. "Once you walked into the Loft you were cut off from the outside world," says David. "You got into a timeless, mindless state. There was actually a clock in the back room but it only had one hand. It was made out of wood and after a short while it stopped working."

When David's guests left the Valentine's Day party they let him know that they wanted him to put on another one soon, and within a matter of months they had become a weekly affair. Inasmuch as anyone knew about the events ¾ and few did because they were never advertised, being private house parties ¾ they acquired a reputation for being ultra hip, in part because 647 Broadway was situated in the ex-manufacturing district of downtown New York where nobody but a handful of artists, composers, musicians, sculptors, video film makers and dedicated bohemians had thought about living. They moved in because the district's abandoned warehouses offered a spectacular space in which to live, work and socialise, and the inconvenience of having to hide the kitchen, bedroom and bathroom from view (in order to avoid the punitive searches of the city's building inspectors) turned out to be an innovative way to free up space in order to do things that weren't related to cooking, sleeping and washing. Outside, the frisson of transgression was heightened by the fact that there was no street lighting to illuminate the cobbled streets, and because David didn't serve alcohol, he was able to keep his parties going until midday, and sometimes even later, long after the city's bars and discotheques had closed. "Because I lived in a loft building, people started to say that they were going to the Loft," remembers David. "It's a given name and is sacred."

From the beginning, David looked for ways to improve his sound system because he was convinced this would result in a more musical and intense dance floor experience. He began to invest in audiophile technology and asked sound engineers to help him build gear, including tweeter arrays and bass reinforcements, which David would tweak during the course of the party, sending shivers down the spines of revellers. Yet by the time they come to dominate the increasingly popular discotheque scene of the 1970s, David concluded such add-ons interfered unnecessary with his audiophile set-up and resorted to purchasing increasingly esoteric equipment, including Mark Levinson amplifiers and handcrafted Koetsu cartridges, which he combined with his Klipschorn speakers. "I had the tweeters installed to put highs into records that were too muddy but they turned into a monster," explains David. "It was done out of ignorance. I wasn't aware of Class-A sound, where the sound is more open and everything comes out."

Like the space, the legal set-up and the buffet, the sound system was introduced in order to assist the party dynamic, and as David relentlessly fine-tuned his set-up, the dancing became more free flowing and intense. "You could be on the dance floor and the most beautiful woman that you had ever seen in your life would come and dance right on top of you," says Frankie Knuckles, a regular at the Loft. "Then the minute you turned around a man that looked just as good would do the same thing. Or you would be sandwiched between the two of them, or between two women, or between two men, and you would feel completely comfortable." Facilitating a sonic trail that was generated by everyone in the room, David picked out long, twisting tracks such as Eddie Kendricks "Girl, You Need A Change of Mind" and War "City, Country, City"; gutsy, political songs like the Equals "Black Skinned Blue Eyed Boys" and Willie Hutch "Brother's Gonna Work It Out"; uplifting, joyful anthems such as Dorothy Morrison "Rain" and MSFB "Love Is the Message"; and earthy, funky recordings such as James Brown "Give It Up or Turnit a Loose" and Manu Dibango "Soul Makossa". Positive, emotional and transcendental, these and other songs touched the souls of dancers and helped forge a community.

The influence of the Loft spread far and wide. At the end of 1972 a Broadway regular set up a similarly structured party for an exclusive white gay clientele called the Tenth Floor, which in turn inspired the establishment of Flamingo, the most influential white gay venue of the 1970s. Objecting to the elitist nature of Flamingo's so-called "A-list" dancers, another Loft regular founded 12 West, which was intended to create a more democratic party environment for white gay men. As all of this was unfolding, another Loft regular, Nicky Siano, set up his own Loft-style venue called the Gallery where he mimicked David's invitation system, hired David's sound engineer, and also borrowed a fair chunk of David's dance crowd when the Broadway party closed for the summer of 1973. Richard Long and Mike Stone's SoHo Place along with Michael Brody's Reade Street also drew heavily on David's template. And when both of those parties were forced to close, Brody opened the Paradise Garage, which he positioned as an "expanded version of the Loft", and invited Richard Long, considered by some to be New York's premier sound engineer, to build the sound system. Meanwhile Richard Williams, another Loft regular, moved to Chicago and opened a Loft-style venue called the Warehouse. Having grown up on the dance floor of the Loft, Larry Levan and Frankie Knuckles went on to become the legendary DJs at the Garage and the Warehouse, where they forged the contours of what would come to be called garage and house music. Other spinners such as Tony Humphries, François Kevorkian and David Morales look back on the Loft as an inspirational setting. The Loft, in other words, was an incubator.

Like any party host, David has had to face some unexpected hitches during his thirty-eight year journey. In June 1974 he moved into 99 Prince Street after he was pressured into leaving his Broadway home, and ten years later he bought a promising building in Alphabet City, only to see the neighbourhood slide into a virtual civil war instead of receive moneys promised for regeneration. By the time David was forced to leave a space he was subletting on Avenue B towards the end of the 1990s, things were beginning to look inescapably grim. But before he was vacated that particular space, David received invitations to travel first to Japan and then to London. Initially reluctant to put on a party outside his home, David accepted both offer, and although he experienced some problems, he ended up returning to both Japan and London in order to team up with other groups of friends who wanted to put on regular events. As he went about this work, David stuck to the principles that have driven him from day one: be faithful to your friends, find a good space for a party, seek out the best sound equipment available, and say "thank you" when you're invited into someone's home. In the process, David drew on the life shaping experience of his orphan childhood to realise a profound philosophical lesson: homes can be built wherever you put down roots and build relationships. Returning again and again to Japan and London, David realised his own universal vision, which was previously constricted to New York, but has now captured the imagination of partygoers across the globe.

Shortly after making his first trips to Japan and London, David also hit upon a hall in the East Village that has become the new home of the Loft, and although the parties are now held on holidays rather than a weekly basis, David is convinced the dance floor is as vibrant and energetic as ever. The fact David doesn't live in the space is a little inconvenient in that he has to set up his sound system each time he plays, but even though he doesn't sleep in the hall, he's also more comfortable in his current space than any of his previous homes. "It's in the heart of the East Village, which was where I always used to hang out," he says. "I might have lived on Broadway, but for the other five or six days I was in the East Village. This is where I've been hanging out since 1963. My roots are there. My life is connected to the area." Forging new roots and connections, grandparents have started to dance with their grandchildren on the floor of the New York Loft.

Thanks to David's longevity and belated recognition as a seminal figure in the history of New York dance culture, it has become easy for partygoers to assume that the Loft has come to resemble a nostalgia trip for the halcyon days of the 1970s and early 1980s. Since February 1970, however, David has always played a mixture of old and new music, and he continues to mix it up in a similar way to this day. New faces in Japan and London might arrive expecting a trip down disco alley, but that's not what they get, because the party isn't a fossil-like impression of what it used to be. Throughout, David has remained committed to selecting records that encourage the party to grow as a musically radical yet never musically negative community. This sonic tapestry can sometimes sound strange to dancers who have become accustomed to a political climate in which communities are dismantled in favour of materialistic individualism and capitalist-nationalist wars, but the countercultural message is persuasive. "After a while the positive vibe and universal attitude of the music was too much for me, but this moment of hesitation and insecurity only lasted for a few minutes," commented a dancer after one party. "Then all the barriers broke and I reached the other side. Like a child, I stopped caring about what other people might think and reached my essence, through dancing."

Confronted by the tendency of partygoers to worship at his DJing feet, even though he has never considered himself a DJ and is resolute that this kind of attention detracts from the party, David positions the turntables as close to the entrance as possible so that dancers see the floor and not the booth as they enter the room. In a similar move, he also arranges the speakers so they will draw dancers away from the booth and towards the centre of the floor. Yet in London (much more so than in New York) dancers tend to face David, even though the effect is the equivalent of sitting with one's back to the orchestra at a concert. And at the end of these parties dancers applaud as if he's some kind of saviour, when in fact he's a guy who helps put on parties and tries to read the mood of the floor as the "sonic trail" unfolds. Reinforced by a cultural environment that encourages crowds to seek out iconic, authoritative, supernatural leaders, the adulation makes David deeply uncomfortable. "I'm a background person," he says.

Even if utopias can't be built without a struggle, and can never be complete, the mood at all of these parties is thrilling to behold. The floors outside New York might benefit from believing more in themselves, yet much of their applause is directed towards the music, as well as the surprisingly rare joy of being able to dance among friends in an intimate setting. That feeling has come about because, after years of dancing together, people now recognise each other to the extent they are entirely comfortable about welcoming in new faces. "It's unbelievable," said a female dancer who came to her first London party with her two daughters. "The people here ¾ they make eye contact!" Eye contact might not be very fashionable, but then the Loft isn't about fashion. Rather, it's about putting on a party with friends. And because it doesn't follow trends, it's been able to outlast every other party in the ephemeral (yet eternally hopeful) world of dance.

 

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"Review of 'Hot Stuff: Disco and the Remaking of American Culture' by Alice Echols". Journal of Popular Music Studies, 23, 2, June 2011.

Following the powerful discrediting of disco across 1979, close to two decades passed before anyone published a book on the culture. Then, unfolding in fairly quick succession, Anthony Haden-Guest authored the Studio 54-centric The Last Party (1997), Alan Jones and Jussi Kantonen traced the genre’s best-known artists in Saturday Night Forever (1999), Bill Brewster and Frank Broughton dedicated two chapters to the era’s DJs in Last Night A DJ Saved My Life (1999), Mel Cheren penned the autobiographical My Life and the Paradise Garage (2000), I published my own account as Love Saves the Day: A History of American Dance Music Culture, 1970-79 (2003), and Peter Shapiro followed with Turn the Beat Around: The Secret History of Disco (2005). Even in 2005, Shapiro’s subtitle seemed a little melodramatic given that so much of the story had been told, yet that didn’t prevent Alice Echols, a professor of American Studies and History at Rutgers University, from beginning to research disco “in earnest” (xii) that same year. Hot Stuff: Disco and the Remaking of American Culture, published by W.W. Norton & Company in 2010, is the result. Once dubbed a “dreaded musical disease” by the backlash brigade (Love Saves the Day, 374), disco has evidently regained something of its contagiousness.

Echols (xvi-xxii) begins by describing the time she worked as a DJ in a Michigan discotheque shortly after the peak of the disco sucks campaign, and notes how the anecdote brings attention to disco as it unfolded outside of New York. But instead of developing that line of research, which remains the untold story of disco, she turns to a series of familiar themes, including the impact of “feminism, gay rights, and the struggles of racial and ethnic minorities” (xxiii), disco’s “one-Nation-under-a-thump impulse” (xxiii), disco’s “assault on the rules of rock music” (xxvi), disco’s “slick” and “synthetic” aesthetic (xxvi), disco’s “promiscuous and omnivorous” (xxix) propensity to absorb other sounds, and disco’s broadening of the “contours of blackness, femininity, and male homosexuality” (xxv). Apparently aware that these perspectives coincide with the way earlier authors have framed disco, Echols concludes her introduction by questioning  the approach of earlier historians, or “disco revisionists,” who “in an effort to debunk the pervasive view of disco as crassly commercial, exclusionary, and politically regressive, have emphasized instead its subcultural purity, democratic beginnings, and transgressive practices,” which have in turn created their “own distortions” (xxvi).

Hot Stuff is organized into six chapters. The first recounts how soul, R&B, funk, soul, and European imports formed the foundation of what would come to be known as disco. The second outlines the impact of the Stonewall Inn, the Stonewall rebellion, and gay liberation groups on the opening of gay dance venues. The third traces the position of women and in particular the female diva in disco. The fourth continues the gay male thematic of the second, focusing on the rise of macho culture, the novelistic evocation of male gay disco, and the articulation of gay male sensibilities in disco. The fifth retells the story of Saturday Night Fever and the Bee Gees. And the sixth, describes the post-Saturday Night Fever commercial expansion of disco. Some narrative glitches emerge, such as the moment Echols discusses the onset of AIDS before she addresses Saturday Night Fever and the subsequent explosion of disco, but overall the writing is dextrous, engaging, and sophisticated.

Echols develops several important arguments. She explores the link that existed between funk and disco in greater depth than earlier chronicles, and in so doing sets up a powerful reply to authors who have argued that disco amounted to a watering down of that sound. She goes on to provide a detailed account of the dance floors of the Stonewall Inn and the Firehouse, and argues that even if the Stonewall rebellion of June 1969 didn’t directly inspire disco, it nevertheless created a general climate of liberation that fed into what followed. She adds depth to the argument that disco went much further than rock in foregrounding female desire, and develops her point with eloquent case studies of Chaka Khan, Labelle, and Donna Summer. “The seventies were the decade of the Big O, the female orgasm,” she notes (78) in a characteristically forthright and witty aside. She also maintains that earlier critics have wrongly maligned Saturday Night Fever for being a regressive film, and expands on Barbara Ehrenreich’s argument that Saturday Night Fever was written as a critique of masculinity to develop her point. “The hotness of seventies’ disco doesn’t just refer to its raunchiness or its rhythmic drive; it also signifies its politically incendiary quality,” she concludes with gusto (239).

Less convincingly, Echols refers repeatedly to the erroneous ways of the so-called “disco revisionists” who have attempted to rescue disco’s name by overemphasizing its radical roots and underestimating the potential of its commercial articulation. Because the job of the historian is to revise the past, the very evocation of the notion of revisionism indicates that the historians in question have done more revising than is appropriate, yet the critique is never deployed consistently because Hot Stuff traces a similar arc, admiring the way disco “snuck up on America”--here and throughout the reference is to the United States--“like a covert operation” (1) and “lingered below the radar” (2) before questioning the integrity of the “absolutely generic disco that record companies were cranking out” (211) across 1978 and 1979. The closest Echols comes to complicating the perspective of the revisionists is when she discusses Saturday Night Fever, but even if she is right in her ultimately contestable claim that the film’s challenge to established gender roles is progressive, there can be no doubting that the film popularized a model of the culture that elided the core demographic groups of early disco as well as the dance floor dynamic they helped establish--and that has always been the key point made by the “revisionists.”

Echols undermines her critique of the disco revisionists further by asserting that the culture’s two most important early venues, the Loft and the Sanctuary, were gay venues. Such claims were once the stuff of hurried journalism, and prop up the “straw man” binary model Echols is so keen to contest, but she returns to them to support her argument that the Stonewall rebellion was the key precursor to disco. Echols doesn’t interview anyone who went to the Loft or the Sanctuary--of six interviewees, she quotes from only one (Nona Hendryx of Labelle) in an otherwise quote-rich book--but cites two eyewitnesses to make her point, one per venue, even though these accounts were known to and ultimately contested by the “revisionists” because numerous other protagonists insisted upon the rainbow coalition complexion and ethos of the crowds that congregated there. In these and other instances, Echols displays an overeager desire to pick an argument where none really exists, and this becomes most problematic when she flips the research of the “revisionists” and uses it as evidence against them.[i] An otherwise rich, nuanced, and intelligent book is let down by the apparent desire of a critic to create academic space for an original argument in a surprisingly crowded field.

 

[i] Regarding Love Saves the Day (henceforth LSD) Echols (68) describes to me as a revisionist historian who is so “anxious to prove disco’s underground bona fides” I ignore complicating elements such as the exclusionary door policy of the Tenth Floor, even though I critique the Tenth Floor extensively in LSD (78-81). Echols (155) also notes that I adopt “a two-tier schema of ‘good’ gay disco versus ‘bad’ mainstream disco,” and quotes (156) disco commentator Vince Aletti’s comment that disco aficionados “were ready to be recognized” before she adds that disco revisionists “invariably disparage as conformist and politically regressive the new audience that Aletti was looking to win over.” However, the Aletti quote is drawn from LSD, where I have him explain how disco’s pioneers “wanted to spread their radical message” (LSD, 116). Echols (156) also maintains I consider the “commercial disco scene” to be “driven by faddish, hedonistic fashion,” but that comment was made in relation to Le Club, an elitist, private members jet-set club of the early 1960s (LSD, 50). In instances that are too frequent to cite, I also point repeatedly to the commercial imperatives and regressive elements that could ran through “‘good’ gay disco,” to the progressive potential of “commercial” disco, and to the overlaps that confounded simplistic notions of any “two-tier schema” of the “good” and the “bad.”

 

Works cited

Brewster, Bill and Frank Broughton. Last Night A DJ Saved My Life: The History of the Disc Jockey. London: Headline, 1999.

Cheren, Mel. My Life and the Paradise Garage: Keep On Dancin'. New York: 24 Hours for Life, 2000.

Duberman, Martin. Stonewall. New York: Plume, 1994.

Echols, Alice. Hot Stuff: Disco and the Remaking of American Culture. New York, London: W.W. Norton & Company, 2010.

Fikentscher, Kai. "You Better Work!" Underground Dance Music in New York City. Hanover and London: Wesleyan University Press, 2000.

Haden-Guest, Anthony. The Last Party. Studio 54, Disco, and the Culture of the Night. New York: William Morrow and Company, 1997.

Jones, Alan, and Jussi Kantonen. Saturday Night Forever: The Story of Disco. Edinburgh: Mainstream Publishing, 1999.

Lawrence, Tim. Love Saves the Day: A History of American Dance Music Culture (1970-79). Durham and London: Duke University Press, 2003.

Shapiro, Peter. Turn the Beat Around: The Secret History of Disco. London: Faber and Faber, 2005.

 

 

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“Big Business, Real Estate Determinism, and Dance Culture in New York, 1980-88”. Journal of Popular Music Studies, 23, 3, 2011, 288-306.

Despite the late 1970s national backlash against disco, dance culture flourished in New York during the first years of the 1980s, but entered  a period of relative decline across the second half of the decade when a slew of influential parties closed. Critics attribute the slump to the spread of AIDS, and understandably so, for the epidemic devastated the city’s dance scene in a way that began with yet could never be reduced to numbers of lost bodies (Brewster and Broughton, Buckland, Cheren, Easlea, Echols, Shapiro). At the same time, however, the introduction of a slew of neoliberal policies—including welfare cuts, the liberalization of the financial sector, and pro-developer policies—contributed to the rapid rise of the stock market and the real estate market, and in so doing presaged the systematic demise of dance culture in the city. In this article, I aim to explore how landlords who rented their properties to party promoters across the 1970s and early 1980s went on to strike more handsome deals with property developers and boutique merchants during the remainder of the decade, and in so doing forged a form of “real estate determinism” that turned New York City into an inhospitable terrain for parties and clubs.1 While I am sympathetic to David Harvey’s and Sharon Zukin’s critique of the impact of neoliberalism on global cities such as New York, I disagree with their contention that far from offering an oppositional alternative to neoliberalism, cultural workers colluded straightforwardly with the broad terms of that project, as will become clear. 

The dance culture that I want to discuss can be traced back to the beginning of 1970, when parties such as the Loft and the Sanctuary pioneered the weekly practice of all night dancing that would go on to be labeled (somewhat problematically) “disco.”2 Initially off the radar, the movement became highly visible following the opening of Studio 54 in midtown Manhattan in April 1977 and the release of the movie Saturday Night Fever later that year. Disco achieved mainstream saturation across 1978—thousands of discotheques opened and the genre outsold rock—only for the combination of the overproduction of the sound and the slowdown in the US economy across 1979 to generate a homophobic, racist, and sexist backlash against the culture. Led by the Chicago radio DJ Steve Dahl, the anti-disco movement highlighted the angst felt by white straight men about their increasingly uncertain future, and their perception they were losing ground to gay men, women, and people of color (or the alliance of dispossessed citizens that lay at the heart of the 1970s dance network). The “disco sucks” campaign, then, captured the crisis that enveloped the United States as disillusioned citizens sought out scapegoats to blame for the exhaustion of the postwar settlement, and picked on discophiles along with 1960s countercultural activists for leading the country into a cycle of supposedly unproductive hedonism.3 However, while the consequences of the backlash were far-reaching in terms of the number of dance venues that closed down nationally, as well as the cuts that were executed in disco departments across the music industry, New York City’s dance network was largely unaffected, and the independent record company sector that served it only temporarily troubled.

Downtown’s private parties survived with ease. “I read about ‘disco sucks’ in the paper and that was it,” comments David Mancuso, host of the Loft, the original downtown private party. “It was more of an out-of-New York phenomenon. New York was and remains different to the rest of the States, including Chicago. Out there they had this very negative perception of disco, but in New York it was part of this mix of cultures and different types of music.”4 Opened in stages across 1977 and 1978 as an expanded version of the Loft, the Paradise Garage thrived alongside Mancuso’s spot, especially when owner Michael Brody turned Saturdays into a gay male night (with a female and straight presence), and maintained the already successful Friday slot as a mixed night. Flamingo, which catered to an elite white gay male crowd, and 12 West, which attracted a more economically diverse gay male membership, also prospered until the theater and bathhouse entrepreneur Bruce Mailman opened the Saint on the site of the old Fillmore East at the cost of $5,000,000 in September 1980. Sporting a spectacular planetarium dome above its dance floor, the Saint started to attract 3,000–4,500 dancers every Saturday from opening night onwards.

Public clubs proliferated across the same period. Among the new spots, the Ritz opened as a rock-oriented discotheque that showcased live bands, the colossal Bonds switched to a similar format when its original owners become embroiled in a tax scandal, Danceteria operated as a supermarket-style entertainment spot that dedicated separate floors to live music, DJing, and video, and the Pyramid Cocktail Lounge took off as bar and dance venue that prioritized new wave, performance art, and East Village drag. Forging a more overtly multicultural aesthetic, the Funhouse caught on around the same time when Jellybean Benitez was hired to DJ at the spot, and drew in a huge Italian and Latin crowd. A short while later, Ruza Blue’s Wheels of Steel night at Negril and then the Roxy offered a mix of funk, rap, electro, dance, and pancultural sounds. Meanwhile the Mudd Club continued to integrate elements of punk and disco in its mix of DJing, live music, art exhibitions, and fashion shows, and Club 57 maintained its spirited combination of whacky parties, performance art, and film screenings. A number of these spots displayed the work of Jean-Michel Basquiat, Futura 2000, Keith Haring, Kenny Scharf, and other young artists who could not find a way into SoHo’s already sedimented gallery scene, and gave them jobs if they needed to supplement their income.5 As such, they operated as inclusive, self-supporting communities that forged a cooperative ethos that contrasted with the neoliberal logic of exploitation, division, and maximum profit. 

Liberated by the decision of the major record companies to withdraw from dance along with the loosening up of audience expectations in the postdisco period, independent record companies such as Island, 99 Records, Prelude, Sleeping Bag, Sugar Hill, Tommy Boy, and West End also thrived across the early 1980s. Together they reestablished the position independent labels enjoyed in the mutually supportive network that defined the relationship between dance venues, dancers, and recording studios across much of the 1970s, and although few of their releases went on to achieve a national sales profile, the independents were able to thrive on locally generated club-based sales that would often run into the tens of thousands. Paradise Garage DJ Larry Levan enjoyed his most prolific and creative period as a remixer between 1979 and 1983, and along with figures such as Arthur Baker, Afrika Bambaataa, François Kevorkian, Shep Pettibone, and John Robie, Levan contributed to the creation of a chaotic, mutant milieu that drew the sounds of postdisco dance music, rock, dub, and rap into a sonic framework that was increasingly electronic. 

While late 1970s disco producers recorded within the constraints of an increasingly demarcated and rigid format, early 1980s dance producers conjured up cross-generic combinations that drew explicitly from rock, dub, and rap. In the case of “Don’t Make Me Wait” by the Peech Boys, bandleaders Michael de Benedictus and Larry Levan introduce cluster storms of echo- heavy electronic handclaps around which a thick, unctuous bass line splurges out massive blocks of reverberant sound, vocalist Bernard Fowler channels soul music’s routinized theme of sexual attraction through the erotically charged, transitory environment of the Garage floor, and guitarist Robert Kasper plays hard rock. On another contemporaneous release, David Byrne’s “Big Business” explores the connections that ran between new wave, funk and dance while delivering elliptical lyrics that appeared to warn against the country’s rightwards shift. “Over time disco became less freeform and more of a formula, and the arrangements also became less interesting,” notes Mancuso of the shifting sonic terrain. “There were fewer and fewer good records coming out. It was obvious there would have to be a change. People didn’t want a set of rules. They wanted to dance.”

 

Neoliberalism and Downtown Culture 

The shift to a neoliberal agenda can be traced back to the moment when the banking sector began to exert an explicit grip on New York in the mid-1970s. Unable to repay its short-term debts as a result of the decline of its industrial manufacturing sector and the flight of white taxpayers, New York’s government was compelled to strike a harsh deal that led to 65,000 redundancies, a wage freeze, welfare and services cuts, public transport price hikes, and the abolition of free tuition fees at the City University in return for a bailout (Newfield and Barret 3). In the eyes of free-marketeers, the city that had come to symbolize the intractable waste of the 1970s became a model of neoliberal adventure. “The management of the New York fiscal crisis pioneered the way for neoliberal practices both domestically under Reagan and internationally through the IMF in the 1980s,” comments David Harvey in A Short History of Neoliberalism. “It established the principles that in the event of a conflict between the integrity of f inancial institutions and bondholders’ returns on the one hand, and the well-being of the citizens on the other, the former was to be privileged. It emphasized that the role of government was to create a good business climate rather than look to the needs and well-being of the population at large” (48). 

A committed Carter supporter, Mayor Ed Koch had little choice but to accept the environment of extreme financial restraint when he assumed office in 1978. Yet rather than emphasize his opposition to the settlement, or seek to introduce policies that would support the poor rather than the interests of large corporations, Koch embraced the fiscal restraints imposed on New York City with the zeal of a born-again bank manager. As Jonathan Soffer notes in his biography of Koch, the mayor’s inaugural speech “reflected a neoliberalism that was far more concerned with ‘business confidence’ than with aff irmative action,” and concluded that the “city had been too altruistic for its own good, leading to mistakes ‘of the heart’” (146). Koch made gentrif ication “the key to his program for New York’s revival,” adds Soffer (146), and went on to construct a governing coalition of “real estate, f inance, the Democratic Party machine, the media, and the recipients of city contracts,” comment Jack Newfield and Wayne Barrett (3). Struggling with the burden of a $1.8 billion debt in 1975, the city went on to produce a budget surplus ten years later thanks to strong economic growth. “At the same time,” note Newf ield and Barrett, “the poor were getting poorer, for the boom of the 1980s bypassed whole chunks of the city” (4). 

At the national level, Jimmy Carter preempted Reagan’s embrace of neoliberalism by introducing deregulation into not only the gas, oil, airline, and trucking sectors, but also the increasingly powerful banking sector (this via the Depository Institutions Deregulation and Monetary Control Act of 1980). Adding electoral positioning, revisionist history, the conviction of class interests, and affective reassurance to the mix, Reagan delivered a series of speeches and policy statements that aligned him with the so-called traditional voting constituencies that Carter had failed to favor: he characterized the countercultural coalition of the late 1960s as the cause of the country’s demise during the 1970s; he seized on policy developments around deregulation and welfare cuts not as a requirement but as an opportunity to unleash market-driven wealth at the expense of greater equality; and he embodied a form of brill-creamed 1950s conservatism that reassured many that these radical economic and social changes would help reestablish the country to its supposedly golden past.6 William K. Tabb maintains in The Long Default that the Reagan administration became “merely the New York scenario” of the 1970s “writ large” (15), the main difference being that Reagan lacked Koch’s progressive instincts around healthcare, gay rights, and other so-called liberal issues. 

Along with the wave of artists, choreographers, composers, ex- perimental video filmmakers, musicians, performance artists, sculptors, and writers who gravitated to downtown New York during the 1960s and 1970s, the party hosts and promoters who operated in the East Village, the West Village, and SoHo appeared to be threatened by these developments. After all, they moved to the area because space was cheap, which in turn meant they could live in a community that was organized around creative work that put a low value on commerciality. As a result, they pursued unlikely interdisciplinary and cross-media projects, exchanged favors around performances, valued ephemeral art over the production of objects that could be sold, and forged a network that was notable for its integration and level of collaboration. “Artists worked in multiple media, and collaborated, criticized, supported, and valued each other’s works in a way that was unprecedented,” notes Marvin J. Taylor in The Downtown Book . “Rarely has there been such a condensed and diverse group of artists in one place at one time, all sharing many of the same assumptions about how to make new art” (31).

If the probusiness, progentrif ication policies of Koch and Reagan broke up that network, it would have made sense for politicians and cultural producers to be strategically opposed to one another. However, Sharon Zukin argues in Loft Living: Cultural and Capital in Urban Change that in fact the cultural producers forged an alliance with real estate investors and the city government in order to drive out industrial manufacturers from SoHo and other loft-rich areas. “Before some of the artists were chased out of their lofts by rising rents, they had displaced small manufacturers, distributors, jobbers, and wholesale and retail sales operations,” Zukin writes. “For the most part, these were small businesses in declining economic sectors. They were part of the competitive area of the economy that had been out- produced and out-maneuvered, historically, by the giant f irms of monopoly capital” (5).7 Zukin adds: “The main victims of gentrif ication through loft living are these business owners, who are essentially lower middle class, and their work force” (6).8 Of the 1975 amendment to the Administrative Code of the City of New York, Zukin argues: “With J-51 [the amendment], the city administration showed its irrevocable commitment to destroying New York’s old manufacturing lofts” (13). And in the postscript to the UK publication of the book, published in 1988, Zukin concludes: “With hindsight, and with the bittersweet taste of gentrif ication on every urban palate, it is not so diff icult to understand the ‘historic compromise’ between culture and capital that loft living represents” (193). 

David Harvey develops the argument that cultural producers and capital colluded across the 1970s and 1980s in A Brief History of Neoliberalism. Indeed, Zukin notes that Harvey’s 1973 book Social Justice and the City inspired the analytical approach of Loft Living, and having written the introduction to that book, Harvey expounds on its central thesis; that far from being politically progressive, cultural workers became inseparable from the neoliberal project across the 1970s and 1980s. “The ruling elites moved, often factiously, to support the opening up of thecultural field to all manner of diverse cosmopolitan currents,” he writes, “The narcissistic exploration of self, sexuality, and identity became the leitmotif of bourgeois urban culture. Artistic freedom and artistic licence, promoted by the city’s powerful cultural institutions, led, in effect, to the neoliberalization of culture. ‘Delirious New York’ (to use Rem Koolhaas’s memorable phrase) erased the collective memory of democratic New York.” Harvey adds that a conservative distrust of the demographic make-up and outlook of artistic types caused ripples of dissent that were usually drowned out in the pursuit of prof it. “The city’s elites acceded, though not without a struggle, to the demand for lifestyle diversif ication (including those attached to sexual preference and gender) and increasing consumer niche choices (in areas such as cultural production),” adds Harvey/“New York became the epicentre of postmodern cultural and intellectual experimentation” (47).

Harvey’s and Zukin’s analysis is reasonable insofar as a number of cultural workers purchased their loft apartments and went on to make signif icant prof its on selling their properties, having contributed to the gentrif ication of the area. In addition, some went on to prof it from the market-led rejuvenation of New York’s economy through the sale of their works and the receipt of sponsorships from the benef iciaries of the neoliberal boom, from Wall Street brokers to public institutions that were charged with the role of marketing New York as a global center of cultural tourism. However, both Harvey and Zukin overstate the collusion inasmuch as only a tiny proportion of cultural workers could have moved downtown in order to participate in a self-conscious project of gentrif ication, while many lived in small apartments in the East Village because even the low rents of SoHo, TriBeCa, and NoHo were prohibitive. In addition, Harvey and Zukin underemphasize the experience of the vast majority of those workers, who were carved out of SoHo’s gallery economy from an early moment, and were compelled to leave the area in signif icant numbers when rents went up.9 While some of the work of the downtown artists was suitable for co-option by the sponsors of neoliberalism, a far greater proportion was grounded in collaborative, noncommodif iable practices that could not be sold in any straightforward way. Along with Harvey, Zukin mourns the shift from industrial to postindustrial capitalism, yet inexplicably attributes this to the existence of cultural workers when she argues that they “displaced” industrial manufacturers, or ousted them forcibly, even though the artists moved into empty lofts that had been evacuated by industry, either because those businesses had moved to areas that were more favorable than downtownNew York, or because they had succumbed to the national decline in the industrial sector. That could hardly be attributed to a relatively small group of cash-poor creative types. 

New York’s downtown dance scene might have been post-Fordist in its co-option of ex-industrial buildings, yet its core ritual was anything but neoliberal, rooted as it was in the anti-individualist ethos of the dance floor, where dancers abandoned the self in pursuit of collective pleasure, often in settings that encouraged the kind of “inter-class contact” advocated by Samuel R. Delany in his book Times Square Red, Times Square Blue (111). Indeed owners and promoters disregarded the prof it motive consistently, with David Mancuso and Michael Brody notable for spending huge sums of money in pursuit of perfect sound, Jim Fouratt and Rudolf Pieper for reinvesting Danceteria’s takings into risk-taking programs and costly interior redesigns, Bruce Mailman for seeking a degree of experiential perfection that left his investors dissatisfied, and so on. Moreover, whereas the arrival of artists contributed to the regeneration of SoHo and other downtown neighborhoods, the existence of dance venues, and in particular those that attracted a heavily gay and ethnic presence, was deemed to counter the gentrification process by local residents (who opposed Mancuso’s move from NoHo to SoHo, for example). Nor did neoliberal wealth trickle down to the protagonists of the New York dance scene. “All this money came into New York, and it was like, ‘Give all the money to the rich people and it will trickle down to the little guy.’ But that never happened,” notes Ivan Ivan, a DJ at the Mudd Club and Pyramid. “Money was coming into New York, but it was being enjoyed by a bunch of Wall Street guys doing blow, drinking champagne, and going to really fancy restaurants. It wasn’t really trickling down. Maybe some of the art world was getting some of that money, because these people had money to spend on art; but overall it was a pretty hairy time.” 

Opposing Reagan, the Mudd Club staged an ironic inaugural party, Danceteria mocked the bland conservatism of the government’s domestic vision, and venues such as the Loft and the Paradise Garage positioned themselves as safe havens for dancers who lived at the hard-end of economic, sexual, and ethnic discrimination. These and other spots were profoundly aware of the way their practices existed in relation to wider economic and political developments. “The Pyramid was an amalgam of glamour and the grungy surround that we lived in in the East Village,” explains Brian Butterick/Hattie Hathaway, a drag queen who worked and performed at the Pyramid. “We also had a very strong 1960s influence that ran through everything; we were hippyish, if you will, idealistic. But of course we were living in the age of Reagan, so I don’t know how long our idealism lasted. After a couple of years the timbre of the shows became very sarcastic.” Ann Magnuson, who performed regularly at Club 57, Danceteria, and the Pyramid, comments: “At the time, it was, ‘Well, [Reagan’s election] that’s fucked up, but we’re going to keep on doing what we do. People were still saying, ‘I’m not going to let this get me down, or change who I am. But the anger kept on brewing and brewing, and the anger informed everyone’s work and performances. There was a lot more ranting and a lot more screaming and frustration and darker imagery.” 

Most pointedly, party hosts and club promoters along with noncommercial creative workers were forced to confront the consequences of Koch’s drive to turn Manhattan into an oasis for property investment. “Between 1982 and 1985, sixty new off ice towers went up south of 96th Street,” write Newfield and Barrett. “Real estate values in gentrifying neighborhoods in Manhattan and Brooklyn went soaring, and the exodus of major corporations from New York was stopped. A new convention center was built, a half- dozen luxury-class hotels were financed with tax abatements, and tourism increased, injecting revenue into the Manhattan economy of theaters, hotels, and restaurants” (3–4). Concurrent property price inflation, which rocketed by 125% between 1980 and 1988 in New York City, priced many party hosts and club promoters out of large swaths of Manhattan, while tax abatements that totalled more than $1bn in “corporate welfare” left them full of resentment, as the following examples illustrate.10 

 

Real Estate Determinism, AIDS, and Social Division 

The Loft became a site of embattled struggle when David Mancuso left his 99 Prince Street location in June 1984 because his lease was about to expire and the building’s owner wanted to cash in on the rising value of the property market in SoHo. Mancuso could not afford to meet the landlord’s price, and, as a countercultural radical who was deeply committed to running an integrated and ethical party, would not have wanted to anyway, thanks to SoHo’s shift from a zone that encouraged artistic and social experimentation to one that was embedded in boutique consumerism and real estate mania. Mancuso had prepared for his exit by purchasing a building in Alphabet City, which was due to receive a significant government subsidy, but maintains that the move hit problems when the plans to regenerate the neighborhood were abandoned and the crack cocaine epidemic of the mid-1980s began to take hold. Mancuso lost a signif icant proportion of his crowd immediately, with many of his female dancers concerned about venturing into an area where it was so hard to catch a taxi home. Moreover, the very forces that persuaded Mancuso to move encroached on his ability to engage in activism. “It took a couple of years to see what damage Reagan was doing,” recalls the party host. “In 1982 I knew I had to move, and when I moved from Prince Street to Third Street a lot of things changed in my life that meant I couldn’t focus so much on politics. I was just trying to survive.” 

Danceteria was also priced out of the real estate market. For three years, the promoters just about met their expenses as they showcased fledging bands, helped pioneer the staging of art-oriented events in a pop setting, and reinvented the interior of the third and fourth floors at a furious rate. But in mid-1985 Alex Di Lorenzo, the property mogul owner of the building, who doubled as part owner of the venture, decided to rent his space out for more money than Rudolf Pieper and manager John Argento could afford. “Our lease was up and the owner of the building had partners who were not part of Danceteria, and were making money from real estate,” recalls Argento. “We rented the whole building for $1.20 per square foot and he [Di Lorenzo] was getting offers of $25 per square foot. His siblings pressed him to rent the building for more money.” A realtor purchased the lease for $600,000, and Pieper and Argento were among the benef iciaries, yet Pieper had no control over the outcome and took little pleasure from the development. “When Danceteria opened, 21st Street was in an abandoned neighborhood,” he recalls. “You could walk for blocks and not f ind anything open at night. Then, gradually, the excitement of New York brought in hordes of moneyed bores from the rest of the country and real estate prices went up. The club would have continued where it was had not some speculator come up with an offer. Now it’s a residential building with ‘apartments of unsurpassed luxury.’ How exciting.” 

The Saint closed a little under three years later, apparently due to AIDS, which struck the venue’s membership with particular force because the balcony area doubled as a feverish zone for promiscuous and often unprotected sex; indeed, early on AIDS was nicknamed “Saint’s disease” because the virus was so prevalent among the venue’s members (Shilts 149). Initially, the dance floor dynamic was not affected, largely because the venue’s long waiting list meant that sick and deceased members were replaced seamlessly, and also because the venue offered those who were sick or knew people who were sick with a chance to “dance their troubles away” (as the Saint DJ Robbie Leslie told me). But when turnout began to decline around the middle of the 1980s, Bruce Mailman opened the club to straight dancers on Thursdays and Fridays, and numbers caved in on Sundays as well during the venue’s f inal years.11 “The Fridays stopped and then Sundays became very, very thin towards the end of the 1980s,” comments dance floor regular Jorge La Torre. “I didn’t want to stop going, but when there weren’t enough people to get the party going and f ill the dance floor it wasn’t the same.” 

The AIDS epidemic placed signif icant emotional and economic pressure on Mailman, who became involved in a public dispute with Koch as he fought to maintain the right of gay men to regulate their own sexual practices in the Saint and the St. Mark’s Baths (which he also owned). “Because the circumstances have changed, because political opinion makes us bad guys, that doesn’t mean I’m doing something morally incorrect,” Mailman told the New York Times in October 1985 as the tussle unfolded. “In my own terms, my behavior is correct and I’ll do what I believe as long as I can do it” (Jane Gross). However, according to Terry Sherman, a Saint DJ who was close with Mailman, the Saint closed only when a real estate developer made Mailman an eight-f igure offer that would have at least doubled his initial investment, and the owner accepted, in large part to satisfy his investors, who had long expressed their frustration that the immense costs involved in running the club meant they had not seen a return on their outlay. “Bruce was very ambiguous about selling the club because he loved it so much and the last season (1987–88) was actually crowded again on Saturday nights,” says Sherman. “He did say to me, ‘Maybe I shouldn’t sell it this year.’” Although numbers dropped from the mid-1980s onwards, La Torre conf irms that “Saturday nights always had a sizeable crowd,” and the ensuing success of the Sound Factory, which opened in 1989 and attracted a huge white gay male crowd, illustrated that AIDS did not amount to the teleological, retributive conclusion of queer pleasure on the dance floor and beyond. As devastating as the AIDS epidemic was for the Saint community, the venue was sold in the final instance because Mailman also needed to satisfy a set of investors, and those investors wanted to see a return on their money that embroiled the venue in the neoliberal turn. 

For its part, the Paradise Garage became entangled in a perfect 1980s storm of gentrification, AIDS, and drug addiction. First the freeholder of the King Street location made it clear to owner Michael Brody that the venue’s ten-year lease would not be renewed when it expired in September 1987—because the empty parking lot that lay next to the Garage was about to be developed into an apartment block, and the new owner of that block along with the neighborhood association insisted that the club close down. “When Michael f irst got the lease there was no one living near the club,” notes David DePino, the alternate DJ at the Garage, and a close conf idant of Levan’s and Brody’s. “On the corner was a parking lot. Eight years later the lot was gone and in its place was a very big and expensive apartment building. The developer and the local neighborhood association wanted the club gone so they persuaded the landlord not to renew the lease.” DePino adds: “Neighborhood associations are powerful. It’s not something a landlord wants to have problems with.” Brody responded by searching out possible new sites, but contracted AIDS soon after and resolved he would not attempt to continue. Brody’s deteriorating relationship with Levan, his totemic DJ, helped him make his decision; always demanding, Levan had become extremely difficult to work with after he became addicted to heroin. 

The independent label sector also lost momentum across the mid- 1980s, in part because its representatives were squeezed out by the major labels, which were emboldened by the economic recovery, the commercial success of the CD format, and the marketing bonus provided by MTV. The majors proceeded to cherry pick dance acts such as D Train and France Joli, rip them out of their integrated networks, and mismanage them into producing albums that did not work locally or nationally. Across 1983 and 1984, the majors also started to offer remix commission to cutting edge dance figures such as Arthur Baker, Franc¸ois Kevorkian, and Jellybean, who found themselves working on an increasing number of rock and pop tracks that did not translate in a club context. At the same time, the closing of Danceteria along with the Mudd Club, Tier 3, and other spots that showcased live bands alongside DJs deprived labels such as 99 Records and ZE of their principal means of promotion. Both ground to a halt across 1983–84, and although this could be put down to a mix of exhaustion and misfortune, the mid-1980s did not produce a new wave of danceable punk-funk acts to replace the likes of the Contortions, ESG, Konk, and Liquid Liquid. Nor did a towering f igure emerge to replace Larry Levan when his heroin addiction hardened, or Shep Pettibone after he went on sabbatical in 1984. When Chicago house music started to arrive in the city during 1985, dance DJs embraced it hungrily, in part because by then the majors had succeeded in reclaiming control of dance music, which they flooded with a pop sensibility (Shepherd, 1984a, 1984b). 

The mid-1980s New York club-music milieu also fragmented as record companies and club owners attempted to target their offerings with greater precision. Whereas 1970s and early 1980s disco and dance had operated according to the principles of integration and assimilation, mid- 1980s rock and rap shifted away from polymorphous rhythm in favor of a heavier, more aggressive, more masculine aesthetic. The shifting terrain made it difficult for integrationist parties to survive, and Ruza Blue was ousted from the Roxy when the venue’s owner concluded that her vision was not sufficiently prof itable; soon after the venue along with rap music became more tightly def ined and heavily commodif ied as the MC-rapper displaced the DJ-integrator as hip hop’s emblematic f igure. “The management at the Roxy were clueless, and didn’t get what I was trying to do there,” comments Blue. “They started to book a lot of MCs and groups, and the scene became one-dimensional instead of three-dimensional. It became a bit violent and troublesome. There were mostly men in there. Not very exciting.” 

Across the same period, the pluralistic sound that could be heard in white gay venues across the 1970s and early 1980s congealed around a beautiful disco/Hi-NRG aesthetic, in part because the high cost of membership and entry to the Saint encouraged its regulars to reimagine themselves as individual consumers rather than participants in a fundamentally collective ritual, which in turn led a significant number to write hostile letters to Mailman when they felt less than overwhelmed at the end of a night. The flurry of letters appears to have contributed to the drug overdose that killed the venue’s most established DJ, Roy Thode, and it also led the sacking of George Cadenas, Wayne Scott, and the venue’s most unlikely DJ, Sharon White, a black lesbian who liked to “play outside the box” (as she puts it). These and other developments encouraged many of those who held onto their positions to eliminate risk from their selections, which in turn led to an aesthetic stasis. The venue’s most popular DJ, Robbie Leslie, acknowledged as much when he told the New York Native in March 1984: “Music has evolved but New York’s gay market has faithfully held on to the romantic period of disco, which was 1978 through 1980. While we’ve all been dancing to that, we haven’t noticed that there are a lot of records being produced that over the past couple of years we’ve ignored because they haven’t f it into the mold that the audience has demanded” (Mario Z). When house music broke into New York in 1985, Saint DJs (with the partial exception of Terry Sherman) rejected it outright. Looking back, Leslie comments: “Overall we were walking on a cliff edge musically at the Saint and product was running scarcer by the week. I felt a feeling of imminent disaster.”

Meanwhile the Garage, the Loft and successor parties continued to espouse a pluralist ethos, but the heightened segmentation of the market, which witnessed rock and rap shift away from dance, and Hi-NRG targeting female pop and gay male dance audiences, left them with little to play beyond house music. Some outfits attempted to blend the sounds of house and rap, but the experiment was short-lived. Politicized by the inherently divisive consequences of neoliberalism and the effects of the crack epidemic on the black community, black rappers, such as Chuck D of Public Enemy, came to see house as “elitist” and objected to the way it tried to “separate itself from the street” (in Chuck D’s words). Back in 1987, the perception that house music’s followers were not interested in addressing the most urgent concerns of the black community led Chuck D to address the issue in more incendiary terms and label the genre as “music for faggots” (Reynolds 49). In so doing, he drew attention to the broader failure of the black community to address the question of homophobia as well as the threat of AIDS, and he also gave expression to the corrosive effects of neoliberalism, which encouraged groups that had once sought out common ground to see each other in terms of opposition and even betrayal. 

“In the early ’80s, everything was progressive,” Bambaataa commented in an interview in 1994 (Owen 68). “People listened to funk, soul, reggae, calypso, hip hop all in the same place.” But by the late 1980s, continued Bambaataa, club culture resembled a form of “musical apartheid.” “If you wanted house music, you went to this club, reggae another club, and hip hop yet another club,” he added. In the early 1990s, significant proportion of the “gangsta” rap scene would go on to embrace the Hobbesian trajectory of neoliberalism, or the argument that the world was made up of individuals whose natural mode was one of warlike competition. “Reagan appealed to that American sense of individualism that was really tailor made for the hip hop generation,” comments Mark Riley, a regular at the Loft and the Paradise Garage who worked in the news department of WBLS and LIB. “I am therefore I am; greed is good; the accumulation of wealth is a worthy goal in life; to hell with everyone else.” 

The demographic make-up of New York’s clubs shifted in line with the times, with Area a case in point. Opened in the autumn of 1983 by four Californians who wanted to place the idea of art production at the center of their venture, the venue attracted a mix of creative and for the most part hard-up partygoers who were drawn to the ingenious revamping of the club’s interior theme every six weeks. The cost of this work was so expensive the downers are said to have never made a prof it, but a year or so into its existence Area started to attract a new kind of preppy club-goer, and within a couple of years this new type had taken over the space. A dominatrix doorwoman, barwoman, performing artist, and promoter whose boyfriend Johnny Dynell DJed at the club, Chi Chi Valenti notes: “At Danceteria there were one or two of them—they were hideous geeks with a tie. But by the end of Area there were so many of them they weren’t just an irritant, they were a threat, and I took it very personally.” The shift mirrored changes that were taking place in the demographic make-up of downtown, where many low-earning cultural workers were forced to leave due to the cost of rising rents. “When I got to New York [in 1978] my feeling was the most uncool thing you could be was rich,” recalls Ann Magnuson, a performance artist who ran Club 57. “Then what started happening was the most uncool thing you could be was poor, and it sort of switched like that very dramatically. It shifted for me when Reagan got into off ice for the second four years.” 

Koch introduced social policies that contributed to the city becoming a more stable and profitable investment prospect while making it much harder for clubs to operate. Falling in line with Reagan’s National Minimum Drinking Age Act, ratified in July 1984, the mayor raised the legal drinking age to 21 in December 1985, ostensibly to prevent college students from drinking and driving. Whatever the intent, the effect on clubs was regressive, because young dancers injected bodies and energy into the culture; interviewed in 1985, Rudolf Pieper referenced the drinking reforms as “the final nail” (Michael Gross). Feeding the panic that surrounded AIDS, Koch also rounded on the city’s gay sex clubs and bathhouses in the name of public health, closing the Mineshaft and the St. Mark’s Baths in rapid succession, even though public health would have been supported much more effectively by backing the numerous organizations—including the St. Mark’s Baths—that were educating vulnerable groups about the disease. 

In broad terms, capital fed off club and music culture while offering little in return. When party promoters and musicians sought out cheap spaces in nonresidential areas in order to go about their work in affordable ways, they paved the way for young, smart, cash-poor populations to experience the area, only for that movement to function as the precursor to gentrification. In a parallel development, the government started to highlight New York’s cultural legacy in an attempt to promote the city as a tourist attraction, only for this to lead to the spread of expensive hotels and restaurants that made New York a less livable place for the core populations most likely to contribute to the city’s cultural life. Cultural workers might have contributed to the process of gentrification and tourism, but their involvement was often unwitting given that they were simply seeking out affordable space thanks to their lack of income. Moreover, their presence did not cause gentrif ication to happen, but simply enabled those with more money to move into the area and escalate property prices. Party hosts and club promoters were caught up in the same stream of developments, and their radically reduced presence in downtown New York across the 1980s speaks to the way rising property prices benefited owners and investors at the cost of those who wanted to undertake the simple act of congregating on a dance floor. 

Buttressed by the introduction of socially conservative policies around zoning and other policing matters, the further embedment of neoliberal policies supporting the deregulation of the banking sector and property investment across the 1990s and 2000s has reduced the number of places where dancers can head out to such an extent that the regressive period of the late 1980s now resembles a period of wild opportunity. Indeed, the city’s retail, property, and corporate interests have become so embedded that even the dip in the real estate market that followed the banking crisis of late 2008 failed to augur a mini-revival in dance culture. As a result, a generation of teenagers and adults has grown up with few opportunities to dance beyond the comparatively constrained environments of social dance forms such as ballroom and the tango. Within this context, the highlighting of an era when collective, freestyle dance parties were numerous and vibrant reveals not only what New York once was, but also what it can become. The critique of the role played by neoliberal economics and politics in the culture’s collapse brings to the fore the sometimes-obfuscated business and policy agenda that surely must be challenged if an alternative urban environment is to flourish once again.

 

Notes 

1. I am indebted to Jonathan Sterne for suggesting the phrase “real estate 

determinism” after hearing an earlier version of this article at the EMP Pop Music 

Conference at UCLA on February 26, 2011. My use of the “determinism” moniker 

is not intended to suggest that the economic dictates everything around it, including 

the cultural, but instead to draw attention to the way the cultural occurs within the 

milieu of the economic. 

2. Disco historians, such as Alice Echols and Peter Shapiro, refer to 1970s 

dance culture as “disco,” but the culture was motored by private parties as well 

as public discotheques, from which so-called disco culture got its name in 1973.

Indeed, the private party network was arguably more influential than its public 

discotheque counter part for much of the 1970s, which is a case I make in Love 

Saves the Day (Lawrence). In addition, the DJs who helped forge disco began their 

work in 1970, some three years before the “disco” term was coined, and during 

this pre-disco period and after drew on a wide range of danceable sounds that 

included but was never reducible to the generic style that came to be known as 

disco. Therefore, while “disco” works as a neat description of 1970s dance culture, 

it obfuscates its richness. 

3. I outline the relationship between the slowdown in the US economy, 

the backlash against disco, and the rise of the Republican right in Love Saves the 

Day (Lawrence 363–80). An equivalent argument has been made by Peter Shapiro 

(227–32) and Alice Echols (205–15). 

4. All interviews conducted with the author unless otherwise stated. I am 

grateful to John Argento, Ruza Blue, Brian Butterick/Hattie Hathaway, Chuck D, 

David DePino, Ivan Ivan, Jorge La Tor re, Robbie Leslie, Ann Magnuson, David 

Mancuso, Rudolf Pieper, Mark Riley, Ter ry Sherman, Chi Chi Valenti, and Sharon 

White, all of whom I quote in this article. In addition to these interviews, this 

article is based on interviewing and archival work (car ried out for a forthcoming 

monograph on New York dance culture in the f irst half of the 1980s) that is too 

extensive to cite here. 

5. By default, they also provided these employees, their friends and their 

peers with a premobile phone, preinternet space in which they could congregate, 

exchange ideas, and plan projects. 

6. Regarding the importance of affect, Laurence Grossberg (253, 268) 

maintains that Reagan was able to popularize a new conservatism because he 

“embodied the sentiment, passion and ideology of the new conservatism,” and 

“placed himself within the popular” both “rhetorically” and “socially.” 

7. My emphasis. 

8. My emphasis. 

9. Indeed even larger numbers did not live in a loft in the f irst place, because 

apartments in the downtrodden East Village were considerably cheaper. 

10. The inflation figures are sourced from http://www.forecast-chart.com/ 

estate-real-new-york.html. Accessed Feb. 26, 2011. Soffer (259) provides the tax 

abatement details. 

11. The introduction of straight nights is noted in “Saint Says ‘No’” 1. In 

an interview with Dar rell Yates Rist published in May 1988, Bruce Mailman noted

that Saturdays were attracting something closer to 1,200–500 a week rather than 

the regular “3,000 week in, week out,” rising to “6,000” at some special parties 

(Yates Rist 18). 

 

Works Cited 

Brewster, Bill and Frank Broughton. Last Night a DJ Saved My Life: The History of the Disc Jockey. London: Headline, 1999. 

Buckland, Fiona. Impossible Dance: Club Culture and Queer World-Making. Middletown, CT: Wesleyan UP, 2002. 

Cheren, Mel. My Life and the Paradise Garage: Keep On Dancin’. New York: 24 Hours for Life, 2000. 

Delany, Samuel R. Times Square Red, Times Square Blue. New York: New York UP, 1999. 

Easlea, Daryl. Everybody Dance: Chic and the Politics of Disco. London: Helter Skelter Publishing, 2004. 

Echols, Alice. Hot Stuff: Disco and the Remaking of American Culture. New York: W.W. Norton & Company, 2010. 

Gross, Jane. “Bathhouses Reflect AIDS Concerns.” New York Times 14 Oct. 1985. 

Gross, Michael. “The Party Seems to Be Over for Lower Manhattan Clubs,” New York Times 26 Oct. 1985, 1. 

Grossberg, Laurence. We Gotta Get Out of This Place: Popular Conservatism and Postmodern Culture. New York: Routledge, 1992. 

Harvey, David. A Brief History of Neoliberalism. Oxford: Oxford UP, 2005. 

Lawrence, Tim. Love Saves the Day: A History of American Dance Music Culture, 1970–79. Durham, NC: Duke UP, 2003. 

Newf ield, Jack, and Wayne Bar rett. City for Sale: Ed Koch and the Betrayal of New York . New York: Harper & Row, 1988. 

Owen, Frank. “Back in the Days.” Vibe (Dec. 1994): 66–68. Reynolds, Simon. “Public Enemy.” Melody Maker, 17 Oct. 1987.

Reprinted in Simon Reynolds, Bring the Noise: 20 Years of Writing about Hip Rock and Hip-Hop. London: Faber and Faber, 2007. 47–55. “Saint Says ‘No’ to Straights on Saturdays.” Nightclub Conf idential 1.1 (May 1986): 1. 

Shapiro, Peter. Turn the Beat Around: The Secret History of Disco. London: Faber and Faber, 2005.

Shepherd, Stephanie. “The 12′′ Single Is Here to Stay.” Dance Music Report (30 Nov. 1984a): 3, 12–13. 

Shepherd, Stephanie. “1984: Conservative Consciousness Reigns Supreme.” Dance Music Report (29 Dec. 1984b): 3. 

Shilts, Randy. And the Band Played On: Politics, People, and the AIDS Epidemic. New York: St. Martin’s P, 1987. 

Soffer, Jonathan. Ed Koch and the Rebuilding of New York City. New York: Columbia UP, 2010. 

Tabb, William K. The Long Default: New York City and the Urban Fiscal Crisis. New York: Monthly Review P, 1981. 

Taylor, Marvin J. (ed.). “Playing the Field: The Downtown Scene and Cultural Production, An Introduction.” The Downtown Book: The New York Art Scene 1974–1984. Ed. Marvin J. Taylor. Princeton, NJ: Princeton UP, 2006. 

Yates Rist, Dar rell. “A Scaffold to the Sky and No Regrets.” New York Native 2 May 1988, 18. 

Z, Mario. “Robbie Leslie: The Pat Boone of DJs.” New York Native 12 Mar. 1984, 21 24. 

Zukin, Sharon. Loft Living: Culture and Capital in Urban Change. London: Radius, 1988.

 

 

Dowload this article here (pdf

“Beyond the Hustle: Seventies Social Dancing, Discotheque Culture and the Emergence of the Contemporary Club Dancer”. Urbana and Chicago: University of Illinois Press, 2009, 199-214.

In Julie Malnig ed. Ballroom, Boogie, Shimmy Sham, Shake: A Social and Popular Dance Reader. 

 

The Saturday Night Fever publicity shot of a white-suited John Travolta, right hand pointing up and left hand, twisting along the same axis, aiming down, quickly became (and continues to be) the consciousness-invading icon of 1970s disco culture. The image evokes a strutting, straight masculinity.   Tony Manero, played by Travolta, is a Hustle expert and a straight man on the prowl; in the photo, he is pictured alone, but his look and posture reveal that he is searching for a female partner, both on and off the dance floor.  Released in November 1977, Saturday Night Fever ushered disco into the American mainstream, where it remained for a relatively short eighteen months.  Travolta and 2001 Odyssey, the discotheque featured in the film, became the key reference points for dancers and club owners during disco's commercial peak.

Beyond the celluloid sheen and marketing paraphernalia of the post-Saturday Night Fever disco boom, however, the 1970s dance floor functioned as a threshold space in which dancers broke with the tradition of couples dancing and forged a new practice of solo club dancing.  Although the shift in style suggested that individuality and loneliness came to dominate the floor, participants in fact discovered a new partner in the form of the dancing crowd.  The Travolta-types may have subsequently gained a Gucci-shoed or stiletto-heeled foothold on the dance floor towards the end of the "disco decade," but their grip proved to be ephemeral in the post-disco era.  From 1980 onwards, the solo dancer, moving to the collective rhythms of the room, formed the enduring model for contemporary club culture.

The sexual and bodily politics of Saturday Night Fever didn't appear out of thin air, of course.  If dancing is an articulation of the wider world, reflecting dominant forces while providing a space for difference and resistance, the history of social dance in the United States has been intertwined with the shifting yet resilient practice of patriarchal heterosexuality.  On the dance floor this has become manifest through the partnered couple, in which the man, assuming the role of gatekeeper, both invited his female partner onto the floor and then assumed the role of dance leader.  Although the position of the male lead did not go unchallenged--the twentieth century is replete with examples of social dances in which the couple would break for periods on the floor or the woman would be granted periods of relative control within the couple--the framing role of the leading man remained in place.

Dances such as the Waltz and the Foxtrot, which allowed for minimal individual movement, were the most rigorously partnered of all, at least from the middle of the nineteenth century onwards, and when couples in "modern" ballroom dancing developed their independence from the wider floor by developing their own "individuality," this served to entrench the heterosexual couple--now unique in their relationship--still further.[i]  The rise of black social dance such as the Lindy Hop (often referred to as the Jitterbug) and the Texas Tommy chipped away at these practices inasmuch as they allowed partners to break away from each other and intersperse moves with individual improvisation.  As Marshall and Jean Stearns, writing in 1968, noted, "both dances constitute a frame into which almost any movement can be inserted before the dancers return to each other."{C}[ii]{C}  The Stearns added that, "while a Lindy team often danced together during the opening ensembles of a big band, they tended to go into a breakaway and improvise individual steps when the band arrangement led into a solo."[iii]  These and other dances, such as the Charleston and the Black Bottom, integrated breakaway practices that enabled dancers (including, of course, female followers) to discover a new form of expressive freedom.  The mutating tensions between the couple and the individual were, however, regularly resolved in favor of the former.

The unit of the couple faced its most sustained challenge when the Twist emerged alongside the first discotheques in New York City at the beginning of the 1960s.[iv]  Allowing their bodies to respond to the affective space of the club, in which dancers encountered a combination of amplified sound and lighting effects, partners were couples only in name.  Marshall and Jean Stearns acknowledged that the Twist and related dances had produced a "new and rhythmically sophisticated generation," but remained pessimistic about the environment in which the dancing occurred.[v]  "No one could dance with finesse in such crowded darkness, even if he wished. . . The only way to attract attention was to go ape with more energy than skill, achieving a very disordered effect."{C}[vi]{C}  Couples dancing (alternatively known as "hand dancing") all but imploded, yet the individual free-form style of the Twist appeared to be an inadequate replacement when, towards the end of the 1960s, the dance went out of fashion, the music industry stopped pushing the music, and beacon discotheques such as Arthur began to close.

Contemporary disco dancing emerged out of the dual context of African American social dance and the rise of the discotheque, and was propelled forward by the sudden influx of gay men into these social dance spaces at the beginning of the 1970s.[vii]  Up until this moment, gay men were marginal within social dance, for while they were free to go out and dance, they weren't free to choose their partner.  Although the door staff at flashbulb discotheques such as Arthur waived gay men to the front of the queue because of their ability to energize the dance floor, these men were still required by New York state law to take to the floor with female partners.  The Stonewall Inn was one of the few venues in Manhattan where men could dance with other men, but patrons had to make do with the stuttering rhythms of a jukebox as well as regular police raids.  By the time the owner of the Electric Circus, responding to the Stonewall rebellion of June 1969, invited gay men to share the dance floor with straights, the institution of the discotheque was in nose-dive decline.[viii]  Because the Electric Circus was still marked as a straight (if tolerant) venue, the influx of gay men into the venue was minimal.

The key turning point in the culture of individual free-form dance arrived when, more or less simultaneously, David Mancuso began to put on regular parties in his Broadway loft apartment (which became known as the Loft) on Valentine's Day 1970, and two entrepreneurs known as Seymour and Shelley who owned a series of gay bars in the West Village took over a struggling straight discotheque called the Sanctuary and encouraged their clientele to give it a go.  Both venues were unique in that gay men--who required "special protection" until Mayor Lindsay repealed New York City's laws governing the admission of gay men to cabarets, dance halls, and restaurants in October 1971--were dominant on the floor (even if straights were present) and the energy and expressivity of these dancers, many of whom faced the double marginalization of being black as well as gay, kick-started 1970s dance culture.[ix] A series of legendary private parties (including Flamingo, the Gallery, the Paradise Garage, Reade Street, the SoHo Place and the Tenth Floor) emerged out of this moment, while the public institution of the discotheque also received a second lease of life that culminated in the opening of Studio 54 in 1977.

According to eyewitness such as spinner Francis Grasso, who surveyed the metamorphosis of the crowd at the Sanctuary from the vantage point of his DJ booth, the difference in dance styles was radical.  "[Seymour and Shelley's] opening night was a bang," he told me. "I'd never seen a crowd party like that before. . .  When the Sanctuary went gay I didn't play that many slow records because they were drinkers and they knew how to party.  Just the sheer heat and numbers made them drink.  The energy level was phenomenal."[x]  That energy was founded on the newness of the experience (this was the first time that gay men had been able to dance together in a dedicated dance venue) and the wider social context (the celebratory momentum of gay liberation).

Whereas couples had dominated the straight Sanctuary, the gay reincarnation was organized around individual dancers who took to the floor by themselves.  The break with partnered dancing wasn't total--men would sometimes grab each other before dancing, or sidle up to each other on the floor--but the established matrix of social dance was nevertheless loosened to the point where it was no longer recognizable.  Yet the shift towards individual free-form dancing, which was mirrored at the Loft, didn't result in participants experiencing the floor as space of isolation.  Instead, by moving around on a single spot, dancers would effectively groove with multiple "partners."  "You could be on the dance floor and the most beautiful woman that you had ever seen in your life would come and dance right on top of you," Frankie Knuckles, a regular at the Loft, told me.  "Then the minute you turned around a man that looked just as good would do the same thing.  Or you would be sandwiched between the two of them, or between two women, or between two men, and you would feel completely comfortable."[xi]  The experience of dancing with scores of other dancers helped generate the notion of the dancing "crowd" as a unified and powerful organism.  By moving to the rhythm of the DJ and the gyrating bodies that surrounded them, gay men realized they were part of a collective movement.  The idea of dancing with a partner didn't so much implode as expand.

Early discotheque dancers, according to participants such as Frank Crapanzano and Jorge La Torre (two regulars at Manhattan's best known gay venues), didn't develop a defined style, such as the Twist, but instead improvised their steps (moving backwards and forwards, then side to side, etc.) and, in line with black jazz dance and the Twist, generated movement from their hips.  Combining grace and stamina, the dancers broke with the dominant practices of the late 1960s.  "The dancing was very jazz-spirited," Danny Krivit, an early downtown dance aficionado whose father ran a popular gay bar in the Village called the Ninth Circle, told me.  "It was just free.  Before the Loft people thought they were free but they were just jerking around and jumping up and down."[xii]

Dance floors were usually crowded, often to sardine-like proportions at hipper-than-thou venues such as the Loft, the Tenth Floor, and the Gallery, so there was little room to show off special steps, or form circles around especially skilled dancers.  Some dancers would seek out unpopulated areas--Archie Burnett, a "Loft baby" from the late 1970s onwards, told me how he would gravitate towards the cloak room, away from the main floor, in order to find space to work on (and show off) his steps.  But the lack of space was of little concern to most protagonists, whose aim was to participate in a musical-kinetic form of individual dissolution and collective bliss.[xiii]  While the exhibition (or novelty) practices of the swing era involved, in the words of Jonathan David Jackson, "asserting such a pronounced sense of personal style that the black vernacular dancer's actions invite a charged, voyeuristic attention from the community at the ritual event," the party-goers of the early 1970s expressed their individuality within a more overtly participatory, less visible framework.[xiv]

Drugs--in particular LSD and marijuana, although Quaaludes, poppers and speed also became popular as the decade progressed--contributed to the hedonistic quality of the dance floor experience, although New York's downtown venues were ultimately grounded in a collective rather than individualistic notion of pleasure.  As La Torre told me, the consumption of drugs was an enabling add-on part of the dance experience, which was ultimately focused on tribal transcendence rather than a narrower, individualistic high.[xv]  Describing the experience in similar terms, Jim Feldman, a dancer at the Paradise Garage (an expanded version of the Loft that opened in 1977), noted, "There was a sexual undercurrent at the Garage but no one was picking up.  Sex was subsumed to the music and was worked out in the dancing.  It was like having sex with everyone.  It was very unifying."[xvi]  As Maria Pini, in an analysis of club and rave culture in the 1990s that speaks to the 1970s, comments: "This is not about a sexual longing directed towards a specific or individual `target,' but about a far more dispersed and fragmented set of erotic energies which appear to be generated within the dance event."[xvii]

Contrary to some accounts of the early disco scene, out of which certain mythologies continue to circulate, sex rarely, if ever, took place on the dance floors of New York's downtown discotheques.[xviii]  Although the evocation of sex is not altogether ridiculous--a sexual energy undoubtedly permeated the early gay discotheques, and erotic glances would regularly be exchanged--dancing at the Sanctuary, the Loft, and scores of other venues wasn't the first stage in the process of seduction.  Revelers refigured the dance floor not as a site of foreplay--the contention of David Walsh in "Saturday Night Fever: An Ethnography of Disco Dancing"--but of spiritual communion where sensation wasn't confined to the genitals but materialized in every new touch, sound, sight, and smell.[xix]  "The Loft chipped away at the ritual of sex as the driving force behind parties," Mark Riley, a confident of Mancuso, explained.  "Dance was not a means to sex but drove the space."[xx]  The ethos continues to this day, even if the club scene is now dominated by house rather than disco music. As Sally R. Sommer comments in "C'mon to my house": Underground-House Dancing (in this collection), "the redemption of total body sensuality without rampant sexuality fostered by hard dancing that engages the body and mind" remains central to the paradigm of the contemporary underground dance network in New York and beyond.[xxi]

The technologies of amplified sound and lighting developed at an exponential pace during the 1970s and, combining with rhythm-driven dance music and perception-enhancing drugs, established a hyper-affective environment that prioritized alternative forms of bodily sensation.  Mancuso introduced the technologies of tweeter arrays (clusters of small loudspeakers, which emit high-end frequencies, positioned above the floor) and bass reinforcements (additional sets of subwoofers positioned at ground level) at the start of the 1970s in order to boost the treble and bass at opportune moments, and by the end of the decade sound engineers such as Richard Long had multiplied the effects of these innovations in venues such as the Garage.  "Bass-heavy dance music provokes the recognition that we do not just `hear' with our ears, but with our entire body," write Jeremy Gilbert and Ewan Pearson, in Discographies.  "This embodiment is achieved through the experiential characteristics, the kinesthetic effects of the disco, the club, the dance floor, and the performative and reproductive technologies employed within them."[xxii]

The spread of the marathon dance session in the 1970s discotheque heightened this affective experience and was particularly pronounced at private venues such as the Loft, the Tenth Floor, the Gallery, Flamingo, 12 West, and the Garage, where the owners bypassed cabaret licensing laws by offering only non-alcoholic drinks and running a private membership system.  That meant that they could stay open as long as they liked--in contrast to public venues that operated under New York's cabaret licensing laws.  Mancuso started off with the seemingly audacious decision to open until 6:00 a.m.; by the early 1980s he was holding parties that would begin at midnight and carry on until 8p.m. the following evening.  The substitution of alcohol with energy-enhancing drugs enabled dancers to stay on the floor for longer and longer periods of time, and this in turn encouraged them to "lose themselves" in the dance experience.  While the idea of engaging in a trance-inducing workout might not have been new--shamanistic ceremonies and drag balls functioned according to similar principles--it was a novel experience within the context of late 1960s-early 1970s North American society, and it was novel in terms of its deployment of amplified sound and disorienting light.

The sheer length of these marathon dance sessions, the reduced consumption of alcohol, and the relatively abrupt end to the practice of partnered dancing combined to create the conditions for the emergence of a new narrative of dance.  Instead of regarding the night as a series of ventures onto the floor that would be interspersed by visits to the bar or leaving the floor to find a new partner, dancers started to stay on the floor for hours on end, and DJs started to sculpt a soundtrack to respond to these new conditions.  Whereas 1960s discotheque DJs would build to a quick peak and then introduce a slow record to "work the bar" or "move the floor around," spinners such as Grasso and, above all, Mancuso, began to build sets that would tell a story over an entire night, beginning gently before climaxing with a series of peaks, after which the spinner would bring the dancers down.

The DJ was central to the ritual of 1970s dance culture, but the dancing crowd was no less important, and it was the combination of these two elements that created the conditions for the dance floor dynamic.  A good DJ didn't only lead dancers along his or her (male spinners far outnumbered their female counterparts) preferred musical path, but would also feel the mood of the dance floor and select records according to this energy (which could be communicated by the vigor of the dancing, or level of the crowd's screams, or sign language of dancers directed towards the booth).  This communication--described by Sarah Thornton, in her early analysis of late 1980s and 1990s dance culture, as "the vibe"--amounted to a form of synergistic music-making in which separate elements combined to create a mutually beneficial and greater whole.[xxiii]

Continuous with the practice of antiphony, or the call-and-response of African American gospel, the DJ-crowd exchange can be traced to the 1960s discotheque, but the best-known spinner of that era, Terry Noël, nevertheless preferred to view himself as a puppeteer who asserted his will over an obedient, passive floor.[xxiv]  The tempo of Twist music, which was significantly more uniform than the "party music" selected by DJs in the early 1970s, would have dampened dancer expectations of influencing a spinner's selections, and couples' dancing, inasmuch as it was still in play in the 1960s, would have further discouraged dancers from making the DJ their primary focus for communication.  It was only when the unit of the couple was further weakened in the early 1970s that the wider crowd, conceived of as a communicative force, discovered its power to influence the course of a night.

The popularization of this call-and-response pattern, so familiar within gospel, on the dance floor points to the way in which the dance experience of the 1970s was experienced as a spiritual affair, albeit within a secular-to-the-point-of-sacrilegious context.  This quality was apparent at the Sanctuary, which was situated in a converted church in which the DJ booth was housed in the pulpit.  La Torre argues that the spiritual dimension of the dance floor experience became particularly pronounced in the second half of the 1970s when the music became less vocally driven and more instrumental, thereby allowing the mind to wander more freely.  All of this anticipates Kai Fikentscher's description of the nightclub's parallels with the African American church: both the African American church and the nightclub "feature ritualized activities centered around music, dance, and worship, in which there are no set boundaries between secular and sacred domains," and this tradition cultivated a mood of group ecstasy and catharsis on the dance floors of the Loft, the Gallery, the SoHo Place, Reade Street, the Warehouse, and the early incarnation of the Paradise Garage.[xxv]

The nature of the ecstatic-cathartic experience of the 1970s discotheque can be theorized in various ways.  Freud's discussion of pre-Oedipal sexuality--which he characterizes as the polymorphous perverse, whereby the child experiences sexual drives that are organized around not the genitals but the entire body--is appealing when analyzing the Loft, which evoked a series of child-oriented themes in its mass deployment of party balloons and, thanks to its "safe" private party status, encouraged dancers to "regress" into a series of pre-linguistic yelps, gasps, and screeches.  These themes were played out in the 1970s and beyond: baggy, sexless t-shirts were symbolic of late 1980s club culture in the U.K.; dummies and other kids' accessories, as well as intentionally inane kid-style melodic riffs, were ubiquitous within the Anglo-American Rave scene of the 1990s.[xxvi]  Of course these parties didn't enable a literal return to a pre-Oedipal childhood, but they did establish the conditions for the rediscovery of something that is experienced (if temporarily forgotten) in childhood.  Dancing in a constricted space in which the boundaried body was lost in a pre-linguistic sea of touch and sensation, participants experienced subjectivity in a non-egotistic mode--which suggests that the theory of the polymorphous perverse might be more than an evocative metaphor.

Describing one of his trips to Flamingo, author Edmund White evokes the process of abandoning his cherished ego.  "I am ordinarily squeamish about touching an alien body," he wrote in States Of Desire: Travels in Gay America.  "I loathe crowds.  But tonight the drugs and the music and the exhilaration had stripped me of all such scruples.  We were packed in so tightly we were forced to slither across each other's wet bodies and arms; I felt my arm moving like a piston in synchrony against a stranger's--and I did not pull away.  Freed of my shirt and my touchiness, I surrendered myself to the idea that I was just like everyone else.  A body among bodies."[xxvii]  Unable to avoid physical contact on all sides, dancers had little choice but to dissolve into the amorphous whole and, as the distinctions between self and other collapsed, they relinquished their socialized desire for independence and separation.

Developing a related argument, cultural critic Walter Hughes describes the way in which the boundaried masculine body, having been penetrated sonically on the dance floor, loses its autonomy and, in turn, establishes an empathetic alliance with the repressed-yet-resistant figure of the black female diva.  Disciplined by the relentless disco beat, which compels him to move, the gay male dancer embraces the traditional role of slave while experimenting with a cyborg-like refusal of the "natural," his body no longer being an autonomous entity but instead a mixture of tissue, bone, and reverberating sound.[xxviii]  The emergence of Euro-disco, which isolated and reinforced the four-on-the-floor bass beat of disco and combined this rigid rhythm with the nascent synthesizer technology of the 1970s, accentuated the experience of the dance floor as a realm in which technology went hand-in-hand with disciplinary compulsion.

At the same time, dancers also experienced disco as polyrhythmic, especially in contrast to thudding pulse of contemporary rock, which had long since departed from the rhythmic interplay of rock 'n' roll, and this quality underpinned Richard Dyer's compelling defense of disco, published in 1979.[xxix]  Whereas rock, according to Dyer, confined "sexuality to the cock" and was thus "indelibly phallo-centric music," disco "restores eroticism to the whole body" thanks to its "willingness to play with rhythm," and it does this "for both sexes."[xxx]  Gilbert and Pearson, drawing on Dyer's argument, add: "If the body in its very materiality is an effect of repeated practices of which the experience of music is one, then we can say that what a music like disco can offer is a mode of actually rematerializing the body in terms which confound the gender binary."[xxxi]

The centrality of this experiential process--of abandoning the ego and giving oneself up to the undulating rhythms and affective sensations of the dance floor--helps explain why gay men, along with people of color and women, were so central to disco's earliest formation.  Having been historically excluded from the Enlightenment project, these groups were less attached to the project of bourgeois individualism and rational advancement than their straight white male counterparts, and were accordingly more open to the disturbing forces of sonic-dance rapture.  Riding on the back of gay liberation, feminism, and civil rights, the core dancers of the disco era were also engaging in the development of new social forms and cultural expressions, and the floor provided them with a relatively safe space in which they could work out their concerns and articulate their emotions and desires.

The discotheque, however, didn't only function as a meeting space for the outcastes of the rainbow coalition.  Straight men were involved in discotheque culture from the outset, both in its 1960s (predominantly straight commercial) and 1970s (predominantly gay subterranean) guises.  While straights were relatively marginal in spaces such as the Loft and the Sanctuary, they became more prominent after club culture became more visible (especially through the commercial success of venues such as Le Jardin, which was situated in Times Square) and the media began to report on the phenomenon.  Their participation became even more pronounced when the mid-1970s recession provided straight white men with one of disco's most important pretexts: the need for release.  "Straight, middle-class people never learned how to party," a gay Puerto Rican partygoer told the New York Sunday News in 1975.  "To them, a party is where you get all dressed up just to stand around with a drink in your hand, talking business.  But for us, partying is release, celebration.  The more hostile the vibes in your life, the better you learn how to party, 'cause that's your salvation.  Now that things aren't going so well for the stockbroker in Westchester and his wife, they come down here, where it doesn't matter how much money you make, or what the label in your coat says."[xxxii]

The broad characteristics of the early 1970s dance floor--a crowd largely composed of outsider groups that would dance as individuals-in-the-crowd in a highly affective environment for an extended period of time in--could be found not only at private venues such as the Loft, the Tenth Floor, the Gallery, and so on, but also at public venues such as the Limelight (the Greenwich Village version), the Haven, Le Jardin, and Galaxy 21 (Figure 11.1).  Whereas the private parties were normally considered underground and the public venues commercial, the key difference between the two was social rather than aesthetic.  Hardcore dancers would frequent both, but whereas their position would be protected in the private parties, which weren't advertised and weren't open to members of the public, they were vulnerable to "unknowing outsiders" in public venues.  As such the dance ritual practiced at the Sanctuary, the Limelight, Le Jardin, and other public venues would be every bit as purist as that practiced in counterpart private parties at the beginning of their run, but their purism was invariably short-lived, at least in comparison to the private venues.

Even so, the private party network, which referred to itself as "the underground," could hardly be described as constituting a hermetically sealed entity.  These private parties influenced the mainstream by generating chart hits, and underground DJs were insistent that they received Gold Records, or at least free records (via the first Record Pools), in return for their service to the music industry.  In addition, DJs were largely committed to spreading their music beyond their core dance crowd, with figures such as Nicky Siano playing at his own private party, the Gallery, as well as highly visible venues such as Studio 54.

The precariousness of the private party network's model of dancing was illustrated in the second half of the decade when it was twisted to the point of non-recognition.  As discotheque culture entered the commercial mainstream, DJs started to push primarily chart-based music and, on the dance floor, the Hustle (as well as various line dances) came to dominate.  Critics such as William Safire, the conservative New York Times op ed columnist, were delighted and praised the routine for marking a conservative return to self-discipline, responsibility, and communication after a fifteen-year period of "frantic self-expression" and "personal isolationism" on the dance floor.  "The political fact is that the absolute-freedom days of the dance are over," added Safire.  "When you are committed to considering what your partner will do next, and must signal your own intentions so that the `team' of which you are a part can stay in step, then you have embraced not only a dance partner, but responsibility."[xxxiii]

Drawn from the Mambo, the Hustle required partners to hold hands while one led the other in a series of learned step and spin sequences and, popularized by Van McCoy's hit single, the practice subsequently emerged as a conspicuous ingredient of the discotheque revival to the extent that it was the featured dance of Saturday Night Fever, the film that became the key catalyst within disco's belated and, ultimately, short-lived explosion.  That film, in which there is no discernable dynamic between the selections of the DJ or the movements of Manero and his co-dancers, became the takeoff point for the mass crossover in disco during 1978 and the template for the disco boom.

Music writer Peter Shapiro confirms that the "Hustle marked the return of dancing as a surrogate for, or prelude to, sex," yet he also maintains that "as long as you strutted your stuff on the floor, disco was essentially democratic."[xxxiv]  It is difficult, however, to see how the Hustle could have maintained the individual-within-the-crowd dynamic that was so central to the early (and, ultimately, enduring) formation of disco.  For sure, Hustle dancers could be expressive, but the Mambo-derived move disrupted the synergistic line of communication that was so central to the dance dynamic established in the early 1970s.  Significantly, the move wasn't practiced in any of New York's hardcore venues.

Following the release of Saturday Night Fever, some thirty instruction books were published on disco dancing, and their focus on the Hustle, combined with the rapid growth of Hustle classes, is indicative of the way in which the priorities of New York's downtown dancers were lost in the second half of the 1970s.  It is no coincidence that the DJ in Saturday Night Fever, Monty Rock, is an almost wholly absent figure.  Spinners such as Paul Casella, who played in a variety of venues during the 1970s, testify that it was far easier to establish a flow in a hardcore urban setting than any commercial (urban or suburban) equivalent.

Dancing, of course, could be enjoyed outside of the esoteric ambience of the private party network and, for the most part, suburban clubbers, gravitating to local and urban venues, wouldn't have even been aware of what they were missing.  In some instances, they might not have missed much: strong DJs were in operation outside of New York's hallowed downtown scene, and the Hustle was, ultimately, just one of a number of dance styles that were popularized in the 1970s (even if a number of the other routines also disrupted the line of communication between the floor and the booth).  Of course, there is no reason to think that Hustle dancers were having a bad time, and while dance floor aficionados might have maintained that transcendence could only be attained through other moves, the producers of Saturday Night Fever were clever enough to capitalize on the potential pleasure of this particular dance practice.  In the process they generated a new vehicle for the popularization of social dance in the United States.

Saturday Night Fever was initially welcomed by a number of disco purists, but the excitement soon waned.  The extraordinary commercial success of the film might have encouraged the rapid expansion of the discotheque sector, but the new strata of club owners tended to create third-rate venues in their rush to capitalize on the boom.  Inadequate sound systems broke up when pumped hard, illuminated floors flashed out their distracting sequences, and a new generation of know-nothing DJ automatons spurred an aural diet of prescribed, shrill white pop.  Meanwhile male dancers took to dressing, dancing, and generally behaving like John Travolta, and their come-and-get-me gestures soon began to look ridiculous to even the least discerning dancer.

The rapid dilution of the downtown dance dynamic during the course of 1978, with the glut of bad disco music that was released in the slipstream of Saturday Night Fever, and the fatigue that inevitably followed the film's marathon stint at the top established the conditions for national backlash against disco.  The culture's demise was accelerated by the combination of a deep recession in 1979 and the gathering momentum of the "disco sucks movement," a coalition of predominantly straight white men who felt dispossessed by disco and vented their anger and revenge in frequently homophobic and, to a lesser extent, racist publicity stunts.  Yet while hardcore DJs and dance aficionados blanched at the discourse of "disco sucks," they passively agreed with the premise that disco productions in the post-Saturday Night Fever climate had become, for the most part, aesthetically banal and tiresomely commercial.

The Hustle didn't survive the so-called "death of disco," at least not as the standard routine on club dance floors of the United States during the 1980s and beyond, but the dance practices of the downtown party did.  The outward signs suggested a culture in terminal decline--thousands of clubs, many of them in suburban centers, closed in the second half of 1979, and at the beginning of 1980 the music majors ditched the word "disco" and replaced it with "dance"--but parties such as the Loft, the Garage, and the Warehouse in Chicago, as well as host of new, groundbreaking venues such as Danceteria, the Saint, Bond's, and the Funhouse went from strength to strength.  Dance floor practices in the key urban venues of the 1980s and beyond were largely continuous with those of the early 1970s, and, as described by Fikentscher and Sommer, this template has survived into contemporary North American club culture, which largely revolves around the more electronically-driven genres of house, techno, and garage. As such, the dance formations of the New York downtown party network of the early 1970s have proved to be significantly more enduring than the Hustle, even though disco culture will, it seems, forever be associated with this altogether safer routine.

Notes

 

Many thanks to Julie Malnig for the astute comments she offered throughout the writing of this essay.

[i] Elsewhere in this collection Elizabeth Aldrich points out that from the middle of the eighteenth century to the middle of the nineteenth century the Waltz revolved around "whirling pivots" and, as such, could be practiced without a leader.

 

 

[ii] Marshall and Jean Stearns, Jazz Dance: The Story of American Vernacular Dance (New York: Da Capo Press, 1994), 323.

 

 

[iii] Ibid., 325.

 

 

[iv] Ibid., 361.

 

 

[v] Ibid., 7.

 

 

[vi] Ibid., 5.

 

 

[vii] My book, Love Saves the Day: A History of American Dance Music Culture, 1970-79 (Durham and London: Duke University Press, 2004), opens at the start of the 1970s and investigates, amongst other things, the precise chronology of the evolution of 1970s club culture.  A number of points that I make in this article are drawn from the book.

 

 

[viii] Charles Kaiser, The Gay Metropolis 1940-1996 (London: Phoenix, 1999), 201-2.

 

 

[ix] See Love Saves the Day, 28-30, for a more detailed discussion of the relationship between the Stonewall rebellion, gay liberation and the rise of gay discotheque culture.  In contrast to a number of authors, I argue that disco didn't so much grow out of the Stonewall rebellion as run parallel to it as part of a wider movement of gay activism, consciousness, and culture.

 

 

[x] Lawrence, Love Saves the Day, 21, 37-38.

 

 

[xi] Ibid., 25.

 

 

[xii] Ibid., 26.

 

 

[xiii] Ibid., 25; Archie Burnett, interview with author, 19 September 1997.

 

 

[xiv] Jonathan David Jackson, "Improvisation in African-American Vernacular Dancing," Dance Research Journal 33 (2001/02): 45-46. 

 

 

[xv] Lawrence, Love Saves the Day, 288-89.

 

 

[xvi] Ibid., 353.

 

 

[xvii] Maria Pini, Club Cultures and Female Subjectivity: The Move from Home to House (Basingstoke: Palgrave, 2001), 165.

 

 

[xviii] For example, Albert Goldman's Disco, for long the most authoritative account of 1970s American discotheque culture, describes orgiastic scenes taking place at the Sanctuary (London: Hawthorn Books, 1978), 118-119.  This claim, for which (after interviewing several regulars at the venue) I have found no supporting evidence, is regularly repeated in books on club culture including, most recently, Peter Shapiro, Turn the Beat Around: The Secret History of Disco (London: Faber and Faber, 2005), 15. 

 

 

[xix] David Walsh, "`Saturday Night Fever': An Ethnography of Disco Dancing," in Helen Thomas ed., Dance, Gender and Culture (London: Macmillan, 1993), 116.

 

 

[xx] Lawrence, Love Saves the Day, 25.

 

 

[xxi] Sommer, "C'mon to my house," in Julie Malnig, ed., The Social and Popular Dance Reader (University of Illinois Press, 2007), pg. Sally Sommer, "C'mon to My House: Underground-House Dancing", Dance Research Journal, 2001/02, 33, 74, reprinted in Julie Malnig, ed., The Social and Popular Dance Reader (University of Illinois Press, 2007), pg. House music dates back to 1980 or 1981, when dancers at the Warehouse in Chicago started to describe the DJ's selections -- disco, boogie and some early Italo disco -- as "house music", house in this instance being an abbreviation of the Warehouse (Lawrence, 2004, 409-10). In late 1983 young Chicago producers started to use cheap synthesiser and drum machine technology to create their own dance tracks, which imitated a number of disco's bass lines and rhythmic patterns, and in 1984 the term house music was reappointed to designate Chicago's electronic offshoot of disco. The new genre started to receive play in New York clubs in 1985. Sally Sommer's use of the term house music is more general than my own, and her use of the term house dancing is used interchangeably with the style of dancing at the Loft, which she calls Lofting (and which I label individual free-form dance).

 

 

[xxii] Jeremy Gilbert and Ewan Pearson, Discographies: Dance Music, Culture and the Politics of Sound (London and New York: 1999), 134.

 

 

[xxiii] Sarah Thornton, Club Cultures: Music, Media and Subcultural Capital (Hanover, New Hampshire: Wesleyan University Press, 1996), 29.

 

 

[xxiv] Philip H. Dougherty, "Now the Latest Craze Is 1-2-3, All Fall Down," New York Times, 11 February 1965.

 

 

[xxv] Kai Fikentscher, You Better Work! Underground Dance Music in New York City (Hanover, NH: Wesleyan University Press), 101.

 

 

[xxvi] See, for example, Hillegonda Rietveld, "Living the Dream," in Steve Redhead ed., Rave Off: Politics and Deviance in Contemporary Youth Culture (Aldershot: Avebury, 1993), 54.

 

 

[xxvii] Edmund White, States Of Desire: Travels in Gay America (London: Picador, 1986), 270-271.

 

 

[xxviii] Walter Hughes, "In the Empire of the Beat: Discipline and Disco," in Andrew Ross and Tricia Rose eds., Microphone Fiends: Youth Music & Youth Culture (New York and London: Routledge, 1994), 151-152.

 

 

[xxix] Richard Dyer, "In Defence of Disco," Gay Left, summer 1979. Reprinted in Hanif Kureishi and Jon Savage eds., The Faber Book of Pop (London, Boston: Faber and Faber, 1995), 518-27.

 

 

[xxx] Ibid., 523.

 

 

[xxxi] Gilbert and Pearson, Discographies, 102.

 

 

[xxxii] Sheila Weller, "The New Wave of Discotheques," New York Sunday News, 31 August 1975.

 

 

[xxxiii] William Safire, "On the Hustle," New York Times, 4 August 1975.

 

 

[xxxiv] Shapiro, Turn the Beat Around, 184-85.

 

 

Download the article here

“Mixed with Love: The Walter Gibbons Salsoul Anthology”. Suss’d Records, 2004.

This tale begins with a skinny white DJ mixing between the breaks of obscure Motown records with the ambidextrous intensity of an octopus on speed. It closes with the same man, sick with Aids and all but blind, fumbling for gospel records as he spins up eternal hope in a fading dusk. In between, Walter Gibbons transformed the art of DJing and marked out the future co-ordinates of remixology.

Gibbons was born in Brooklyn on 2 April 1954. He grew up with his mother, Ann, his sister, Rosemary, and his two brothers, Robin and Edward. Nothing is known of his father -- friends say he never spoke of him -- and little more is known of his young adult life save that he subsequently moved to Queens, dated men and collected black music.

Gibbons was easy to miss. An innocuous white boy with an unconvincing moustache and carefully combed brown hair that was parted right to left, he stood at approximately five foot five and, thanks to his pencil thin build, looked like he would need help carrying his records to work. Shy and softly spoken, he kept himself to himself. He preferred cigarettes to chatter.

But when Gibbons stood behind the turntables at Galaxy 21, an after hours venue on Twenty-third Street owned by black entrepreneur George Freeman, he was hurricane articulate. It was almost as if he kept his daytime thoughts to himself because he knew he could articulate them with so much more force through the Galaxy sound system at night. Why talk when you can DJ?

Fiery and passionate, Gibbons was too much for Freeman, who asked soundman Alex Rosner to introduce a secret volume control so that he could lower the volume when the DJ got a little too excited. "I told George that it was a bad idea but he insisted," says Rosner. "It didn't take Walter long to figure out what was happening, so on a busy night he just walked out and most of the crowd followed him." Freeman backed down.

It was from the makeshift yet intimate habitat of his DJ booth that Gibbons established a radical new framework for spinning and, inadvertently, remixing records. Drawn to the mystical properties of musical affect, the Galaxy spinner approached his nightshift with the mindset of a nuclear physicist, aware that the process of splitting the nucleus of a song into smaller nuclei could produce a significant release of energy. And as he went about his work, he deduced that drums lay at the atomic heart of dance music.

Because there was no way for Gibbons to isolate the drum track from the rest of the multitrack, he began to hunt down songs that included a long drum intro or, alternatively, a break -- the technique transplanted from gospel and jazz into soul, funk and early disco whereby the vocalists and musicians stop playing, often instantaneously, in order to let the drummer "give it some".

Other disco DJs, most notably Nicky Siano at the Gallery, were also passionate about the potential of the break, but Gibbons acquired an unrivalled reputation for his ability to unearth these beat fragments in the most unexpected places. Rare Earth's "Happy Song", "Erucu" by Jermaine Jackson from the Mahogany soundtrack and "2 Pigs and a Hog" from the Cooley High soundtrack became trademark records. All of them were released on Motown in 1975. All of them contained an extended drum solo.

Gibbons specialized in stretching these and other percussive gems beyond the horizon of New York's tribal imaginary and, to achieve his goal, he started to purchase two copies of his favourite records in order to mix between the breaks. Tracks like "Happy Song" soon became unrecognisable. "You would never hear the actual song," says François Kevorkian, a Galaxy employee. "You just heard the drums. It seemed like he kept them going forever."

Performing in parallel yet unconnected universes, DJ Kool Herc in the Bronx and John Luongo in Boston started to play back-to-back breaks around the same time as Gibbons, but neither of them could match the Galaxy mixmaster's razor precision. And while spinners such as Richie Kaczor and David Todd were beginning to perfect the art of extended beat mixing, many of their blends were rehearsed.

Gibbons, however, combined precision and spontaneity. "Walter was making a lot of flawless mixes," says Danny Krivit, who started playing at the Ninth Circle in 1971. "He would go back and forth, very quickly, which made it sound like a live edit. It was very impressive." Kevorkian, who was hired to play drums alongside Gibbons, much to the irritation of the DJ, was also blown away by his deftness. "He had this uncanny sense of mixing that was so accurate it was unbelievable."

The fleeting identity of these drum solos also meant that it was exhausting to mix between them. "Some of these breaks only lasted for thirty seconds, if that, so these quick-fire mixes were work," says Barefoot Boy DJ Tony Smith, who became a tight friend of Gibbons during this period. "After a while Walter started to put his beat mixes on reel-to-reel at home." Everyone confirms that Gibbons was doing reel-to-reel edits before anyone else. "Walter was still doing live mixes," says Galaxy lightman Kenny Carpenter. "But if there was a mix that went over well he would perfect it on reel-to-reel."

Originally released as a one-minute-forty-second record, "Erucu" became a celebrated example of the Galaxy DJ's reel-to-reel prowess, and when Motown included an extended three-minute-twenty-four-second version of the song on the re-released album an affronted Gibbons returned to his domestic editing studio. "Walter had to do something to make his 'Erucu' be the one that everyone still wanted so he added in breaks from 'Erotic Soul' by the Larry Page Orchestra and 'One More Try' by Ashford & Simpson," says Smith, who listened to the new edit on the phone before Gibbons took it to Galaxy. "After that everyone wanted his 'Erucu' again."

Gibbons also rearranged soul records such as "Where Is The Love" by Betty Wright and "Girl You Need A Change Of Mind" by Eddie Kendricks, and in a typical set he would generate tension and drama on the dance floor with a drum edit or a live mix of drum breaks before switching to an ecstasy-inducing soul cut, often from the gospel-influenced Aretha Franklin or a Motown artist such as the Supremes. Drums, drums, drums forever followed by a vocal crescendo, this was nothing less than the house-oriented future sound of dance music.

The fact that Gibbons developed his aesthetic at a run-of-the-mill public discotheque rather than a cutting-edge private venue made his achievement all the more remarkable. "Walter was doing things other DJs wished they could try in their clubs, including me," says Smith. "The amazing thing was that Walter did what he did for a predominantly straight crowd when it was thought they weren't as musically progressive as the gay crowds."

Galaxy's after hours status, however, presented Gibbons with an opportunity that wasn't available to most midtown DJs. "You could get away with things at an after hours venue that you couldn't get away with at a regular club night," adds Smith. "After five hours people would have heard most of the things they wanted to hear and they would be ready for something new. You could go to Galaxy 21 at seven-a.m. and the club would still be packed."

Gibbons didn't acquire the cult status of David Mancuso or Nicky Siano, who were able to develop intense, almost spiritual relationships with their dancers thanks to the private status of the Loft and the Gallery, which helped create an environment that was both intimate and frenzied. That kind of rapport was impossible to establish in a public club, where crowds were transient and, more often than not, less committed to the dance ritual.

Yet Gibbons, against all odds, still became a DJ's DJ. "Everyone was going to hear Walter," says Smith, who would go down to Galaxy once he had wrapped up for the night at Barefoot Boy. "Most DJs finished at four so we could hear Walter from five until ten." After that, Gibbons and Smith would go for breakfast and, weather permitting, a trip to the beach, where they would talk about music. "DJs couldn't go and listen to too many people because we had played all night and didn't want to hear the same thing all over again. But we knew Walter would turn us on. Everyone showed up."

Everyone included Jellybean, who thought he was the "greatest DJ in the world" until he went to Galaxy. "Walter would play two records together, he did double beats, he worked the sound system and he made pressings of his own edits. I said, 'I've got to practice!'" Carpenter was also blown away. "Walter knew how to set a mood. He would take you up and bring you down. He was fierce." Smith, too, realised he was in the presence of an exceptional talent. "I heard every DJ, straight and gay, because I wanted to know what was going on in the music world. Walter was the most advanced."

All witnessed an uncompromising performer who, from the very beginning, was passionate about his music to the point of zealousness.

* * * * *

Walter Gibbons didn't just electrify fellow DJs and suburban dancers. He also electrified Ken Cayre, head of a newly formed label called Salsoul, which had created a minor tremor in Nightworld with the release of the Salsoul Orchestra's debut album. The Salsoul boss proceeded to sign Double Exposure and realised soon after that Gibbons could help him market the group's first single. "Walter was very aggressive when it came to searching out new records," says Cayre. "He became friendly with Denise Chatman, our promotions girl, and we went to hear him play. I was very impressed with his skills."

Cayre was particularly taken with the way the DJ worked "Ten Percent", which had been released as a non-commercial promotional twelve-inch test pressing that consisted of the standard single plus a longer version. "We knew the DJs wanted longer records so we told the producers to get the musicians to jam for a couple of minutes after they had recorded the regular song," says Cayre. "I had to release the promotional twelve-inch single because the seven-inch wasn't doing well." Having laid his hands on two copies of the test pressing, Gibbons worked up a whirlwind. "He did this fantastic edit and the reaction in the club was phenomenal. I said, 'Can you do that in the studio?' He said he could."

Salsoul gave Gibbons and engineer Bob Blank three hours to complete the remix at Blank Tapes Studios. That meant the duo had one hour to put up the mix and channel the sound, one hour to break down the recording and one hour to cut up tape with a razor blade. "Walter was prepared but he couldn't prepare everything," says Blank. "He had to be ready to do 'brain work' on the spur of the moment. The session was very intuitive. Walter was a real genius."

By the end of the session the diminutive DJ had transformed a dense four-minute song into a nine-minute-forty-five-second roller coaster. He was paid $185 for his efforts -- $85 to cover a night's work at Galaxy, plus $100 for the blend -- and he started to spin an acetate of the remix, which was effectively a readymade version of the lightning-quick collages he had already been concocting at Galaxy, in late February/early March 1976.

"'Ten Percent' was one of the best mixes anyone had ever heard," remembers Smith. "Walter turned a nice song into a peak song." The remix became an instant classic. "I heard it on an acetate in the Gallery," says Mixmaster editor and downtown connoisseur Michael Gomes. "It sounded so new, going backwards and forwards. It built and built like it would never stop. The dance floor just exploded."

Salsoul released the twelve-inch -- the first commercially released twelve-inch -- in May, much to the chagrin of the Philadelphia-based songwriter Allan Felder. "The mixer cut up the lyrics and changed the music," Felder told me shortly before he passed away. "It was as if the writers and producers were nothing."

Gibbons didn't set out to offend. Blank notes the DJ-turned-remixer was "very, very, very concerned" the artists, producers and writers would feel he had done the record justice. But DJs were widely regarded as musical parasites and the idea that they should be given carte blanche to remix an original work of art was doggedly opposed by music-makers. The development was seen as being nothing short of scandalous and Gibbons lay at the centre of the action.

Cayre stayed calm and kept his focus. "Walter was the first DJ to show the record companies that they should be open to different versions of a song," he says. "They were in the club night after night so they knew what worked and what didn't work. Walter was pivotal. He convinced producers and other record companies to give the DJs an opportunity to remix records for the clubs. And he showed us that these records could be commercially successful. People didn't believe that was possible before 'Ten Percent'. Walter was a pioneer."

Gibbons remixed "Sun… Sun… Sun…" by Jakki around the same time as "Ten Percent" -- maybe just before, maybe just after. Produced by Johnny Melfi and released on Pyramid as a twelve-inch in 1976, the record contains no reference to Gibbons, but Chatman, who was nicknamed "Sunshine" because of her ultra-cheerful personality, remembers Gibbons phoning her up to tell her he was remixing the record. "Walter called me and said, 'Sunshine, sunshine, sunshine!'" she remembers. "Then he told me the name of the record."

"Sun… Sun… Sun…" hit the Record World disco charts in July, a good two months after "Ten Percent", which suggests the record was remixed after "Ten Percent". Then again, the omission of Gibbons' name suggests "Sun…" was released first: the "Ten Percent" twelve-inch was such an overnight sensation that no label head in his right mind would have dreamed of omitting the remixer's name from the label. The roughness of the mix adds further weight to the theory that it was put together before the much smoother "Ten Percent".

As for the record, "Sun…" is divided into three parts: the regular song (which was released as a single), followed by a looped break (which was snatched from the beginning of the second side of the original seven-inch), followed by a mix of the A and B-sides of the seven-inch. The break -- highly percussive, with trippy vocal bites fading in and out -- was typical of the drums-for-days reel-to-reels Gibbons was compiling for his dancers, and it was this section of the record that his contemporaries loved.

"It was a really bad song and Walter turned it into a nine-minute mix," says Smith, who received an acetate of the remix and remembers that it was slow to attract attention thanks to the fact that Pyramid was a small company and the song was so off-the-wall. "The twelve-inch was very long and included this three-minute break. We would just play the break and after a while we grew to like the rest of the song. The record got no play until it was mixed by Walter."

Whatever the relationship between Gibbons and Pyramid, however, it was Cayre who formed a landmark affiliation with the remixer, and the Salsoul boss further demonstrated his faith in the Galaxy DJ when he agreed to let him remix "Nice 'N' Naasty" and "Salsoul 2001" by the Salsoul Orchestra -- which was headed by the notoriously touchy Vince Montana, of Philadelphia International fame.

The remix of "Nice" included a trademark thirty-second percussive break, yet it was the B-side that came close to giving Nightworld a collective seizure. "Salsoul 3001" -- a the remix of "Salsoul 2001" was renamed -- opened with jet engines, animal whoops, congas and timbales before soaring into a powerful combination of orchestral refrains and synthesised sound effects that were played out against a backdrop of relentless Latin rhythms.

"This has got to be one of the year's most extraordinary products and although it may be too overwhelming and bizarre for some clubs, others, like New York's Loft, turn to pandemonium when the record comes on," reported Vince Aletti in his highly regarded "Disco File" column in Record World. "Experiment with it if you haven't already." If Tom Moulton had set out the fundamentals of remix culture with reworkings of "Dream World", "Do It ('Til You're Satisfied)", "Never Can Say Goodbye", "Make Me Believe in You" and "Free Man", "Salsoul 3001" confirmed that Gibbons was taking the new artform to a freakier level.

"Walter did this weird, off-the-wall stuff with '3001'," says Moulton, who also entered Salsoul's remix fold in 1976. "I said, 'Walter, what was going through that brain of yours for '3001'?' It was nothing like '2001'." Moulton concedes that he "couldn't understand" the aberrant angles of the revamp. "It was like Walter wanted to come out with an album that was tripping. But I didn't like Vince anyways so I thought, 'Serves him right!' Walter was the first radical one."

That militancy was given its fullest expression on the DJ's remix of Loleatta Holloway's "Hit And Run", which was recorded at Sigma Sound in April 1976 and released on Holloway's album, Loleatta, in December. Gibbons asked Cayre if he could remix the song and the Salsoul chief, taking a deep breath, decided to entrust his little prince with the multitrack. "'Hit And Run' was the first time that a studio let a DJ completely rework the song," says Cayre, "and Walter, the genius that he was, turned it into a twelve-minute, unconventional smash."

Having been restricted to carrying out a cut-and-paste reedit of the half-inch master copies for "Ten Percent", Gibbons was now able to select between each individual track, and he dissected and reconstructed the six-minute album version in the most sweeping manner imaginable: a swathe of strings and almost all the horns were sliced out in order to emphasise Baker, Harris and Young's exquisite rhythm track, and, in a high-risk move, the remixer shifted the focus of the song by cutting the first two minutes and all of the verses of Holloway's vocal.

Gibbons' motives were clear. Any song that began "Now I might be an old-fashioned country girl, but when it comes to loving you, honey, I know what to do" was never going to inspire the urban dance floor. Yet the second, improvised half of Holloway's performance, which consisted of an extended series of lung-busting repetitions, screams, tremors and sighs, was quite extraordinary and, having filled up three minutes on the album, Holloway's vamps were now run for a long five minutes on the twelve-inch.

"She was always wailing or moaning or singing and we just reintroduced the stuff that had been cut or buried," says Chatman, who hung out with Gibbons in the studio during the remix. "Walter just took the multitrack and said, 'Ooh, did you hear her do that!' He was like a child in a candy store. There were so many choices. He wanted all of them and it just became long." Eleven minutes seven seconds long.

Salsoul's bigwigs were aghast. "When Walter played me his mix I initially wanted to choke him," says Cayre. "Loleatta wasn't there anymore. Walter just told me that I had to get used to it." Always up for a party, the mogul went to listen to Gibbons play the twelve-inch in its intended setting and "after hearing it a couple of times" he knew that Gibbons "had done the right thing."

Producer Norman Harris was even more concerned than Cayre. When he sent a coy of the recording to Moulton, he included a note on the reel that asked, "Does this have any musical merit?" "I told Norman, 'You're looking at it as a song whereas Walter is trying to get the most out of it for the dance floor,'" says Moulton. "If it was down to Norman the remix would have never seen the light of day."

Moulton reviewed the record in his "Disco Action" column in Billboard at the beginning of May 1977. "Many of the breaks on this record are unpredictable, and convey the impression that the mixing deejay was working with a full floor of dancers and was going out of his way to 'do a number' on the audience," he wrote. "This version is really so different from the original that it must be classified as a new record."

Backed with "We're Getting Stronger", "Hit And Run" caused a sensation in the clubs. "I remember every DJ just loving it," says Smith. "I heard it everywhere I went and the crowds just went crazy." The newness of it all was hard to quantify. "Everyone was used to the uniform Tom Moulton mix of the intro, the vocal, a little instrumental part and then a fade-out on the vocal," adds Smith. "But Walter changed the whole sequence of the song. He did it a bit with 'Ten Percent' and he did it even more with 'Hit And Run'. To think that he was just this kid."

The twelve-inch of "Hit And Run" went on to sell some three hundred thousand copies -- more than both the "Ten Percent" twelve-inch and the "Hit And Run" seven-inch -- and by all accounts the sales went a long way towards placating Harris. It was a significant development. A DJ had revised a leading producer's work beyond recognition, the remix had outsold the single, and the producer was happy. The balance of power was shifting within the music industry, and Gibbons lay at the centre of the transition.

* * * * *

"Ten Percent" and "Hit And Run" established Salsoul as the favourite label of New York's insomniac DJs, and for the first half of 1977 Walter Gibbons continued to be its most prolific remixer. True Example's beautifully tender "Love Is Finally Coming My Way" (backed with "As Long As You Love Me") contains a classic Gibbons break and was considered by many to be one of his strongest mixes to date, while Love Committee's "Cheaters Never Win"/"Where Will It End", a sweet-sounding falsetto recording, was restructured in a similar vein.

During this period, Gibbons also remixed Anthony White's "I Can't Turn You Loose", a rather mundane cover of an Otis Redding classic that contained a radical instrumental edit on the B-side, which was renamed "Block Party" -- and intriguingly credited to Baker, Harris and Young. Barely pausing for breath, Gibbons also remixed "Magic Bird Of Fire", upon which he stretched out the Salsoul Orchestra's slightly demented strings around various layers of shifting percussion. In all likelihood these mixes were completed before Gibbons segued and looped a selection of Salsoul releases, Disco Boogie: Super Hits For Non-Stop Dancing, in the summer.

The DJ, however, had no time to get carried away with his studio success, having quit Galaxy 21 towards the end of 1976 when he discovered that his sets were being secretly recorded. If that had been the end of the story, Gibbons might have stayed, but it also became clear that tapes of his prized reel-to-reel edits (which he would only hand out to his closest friends, and then only reluctantly) were being taken to Sunshine Sound. From there they were being reproduced and sold on the black market. It was as if his genetic code had been ripped out of him for a fistful of dollars. Gibbons had left Galaxy before, but this time there could be no going back.

Galaxy 21 closed around the beginning of 1977 -- the after hours venue was never going to survive without its star spinner -- and Gibbons spent the next six months bouncing from undistinguished club to undistinguished club, notching up Crisco Disco, Fantasia and Pep McGuires along the way. "The business had changed and it wasn't Walter's era anymore," says Kenny Carpenter. "He couldn't play at places like 12 West because he didn't play raving faggot music. Walter was too soulful for that."

To a certain extent Gibbons had already tasted the experience of being a DJ vagabond, having failed to hold down alternate spots at Limelight, Better Days and Barefoot Boy, three of the most popular clubs of the early to mid-seventies. In each instance his tenure proved to be short-lived because he wasn't prepared to compromise his style and adapt to the demands of a new crowd.

"Walter was too experimental and too creative," says Tony Smith, who handed Gibbons the Monday and Tuesday-night spots at Barefoot Boy. "Most DJs trained their crowd to know them, but Walter was known for being Walter and he didn't want to change." Smith tried to tell his friend that he had to modify his style for Barefoot Boy, which wasn't an after hours club, but he got nowhere. "Walter was not good at compromising. He was steadfast in what he wanted to do. He could be so stubborn."

When Galaxy closed, Gibbons was left in the lurch. The Loft, the Gallery and the newly opened Garage were impregnable thanks to the hallowed presence of David Mancuso, Nicky Siano and Larry Levan. The white gay private party scene, which was dominated by Flamingo and 12 West, wanted a sweeter sound than Gibbons was willing to deliver. And the major public discotheques, which included Studio 54, Xenon and New York, New York, were on the lookout for jocks who were willing to keep the dance floor moving to a smooth and steady pop-oriented tempo.

In search of a new DJing home, Gibbons travelled to Seattle and worked in a new George Freeman discotheque, the Monastery, in mid-1977. "He worked with George in Seattle because he couldn't get anything in New York City," says Smith. However his relocation to the upper reaches of the West Coast evidently didn't work out because the discontented DJ returned to the East Coast some time during the first half of 1978. Then, in July, he re-entered the Salsoul fold to deliver a remix of Love Committee's "Law And Order" and "Just As Long As I Got You".

For "Law And Order" Gibbons dissected the cluttered-up original, grabbing a series of instrumental phrases and vocal hooks, which were weaved around an elevated, insistent bongo-driven percussion track. Stripped down and driving, the result was nothing less than a blueprint for the decentralised future of electronic dance.

Yet the remix of "Just As Long" caused even more of a stir thanks to the three minutes of discordant drama added to the end of Tom Moulton's original remix. "I said, 'Walter, what you've done with the keyboards is spectacular,'" remembers Moulton. "The keyboard was there, but I didn't pick up on it. I said, 'Walter, you did a fantastic job on that!'" Moulton openly acknowledges that Gibbons took his remix to the next level. "I complimented him and he was taken aback."

The "Just As Long" release was an event -- the first time that a remixer had remixed a remixer -- and inevitably attracted comparisons between Moulton, who was confident, gruff and impossibly handsome, and Gibbons, who was withdrawn, soft and quirkily odd-looking. Yet it was their studio work that counted, and in this respect Moulton was conservative and melodic, while Gibbons was avant-garde and discordant.

"Walter always said he liked what I did but thought I was very tame," says Moulton. "I told him, 'My aim is to eliminate everything that is a turnoff so that I will have a hit record.'" It was this mindset that persuaded Moulton to develop a standard seven-inch mix with a short intro whenever he went into the studio. "I wanted to get radio play. I said, 'Walter, I'm coming from a totally different place -- retail, wholesale, promotion.'"

Gibbons had an alternative objective: to remix records for the underground. "He didn't think in commercial terms," adds Moulton. "He thought of himself as a jazz musician who didn't want to sacrifice his craft to the system. I always thought that attitude was bullshit." Gibbons didn't shy away from the confrontation. "He told me, 'Tom, you're not drastic enough. You stay too close to what's there.'"

The two remixers were finally driven by contrasting aesthetic preferences. "I wanted stuff to sound real, like a live performance," says Moulton. "The more live it was, the more your body could react." Gibbons came from another place. "He was into drugs and developed weird sounds. It was like he wanted to make music you could trip to. I couldn't understand his sounds and I still can't because they don't make sense to me musically. I wasn't on his level, whatever that level was."

That level, however, wasn't organised around drugs: Smith notes that he and Gibbons would occasionally take blotter acid and smoke pot when they DJed or went to hear other DJs ("usually Larry Levan") but insists the drugs were always secondary to the music. "It was all about enhancing and expanding our creative juices," says the Barefoot Boy spinner. "We wouldn't do anything that was overpowering because that would stop us focusing on the music. The drug wasn't the high. The music was the high. Walter and I would get a rush many times without drugs."

Indebted as they were to Moulton for pioneering the disco mix, New York's DJs regarded Gibbons as their reigning remix deity. "Tom was first and he was consistent all the way through, but Walter's mixes were outrageous and quickly got a lot of attention," says Danny Krivit. "Tom was by no means out of the picture, but Walter was much more irreverent and very much the remixer of the moment."

That irreverence found its fullest madcap expression on two relatively obscure Gibbons releases -- "Moon Maiden" by the Duke Ellington-inspired Luv You Madly Orchestra (the B-side of the more conventional "Rocket Rock") and Cellophane's "Super Queen"/"Dance With Me (Let's Believe)" -- which were evidently part of Salsoul's ill-judged decision to release as many disco acts as possible in 1978 in the belief that everything the label touched would be transformed into disco gold.

The vocals on these tracks are middle European Abba on a cocktail of amphetamines, acid and helium. Instead of smoothing out the strangeness, however, Gibbons accentuated the effect, intertwining the contorted voices with a series of modulating synthesisers and stabbing strings, all laid over an insistent and shifting bongo-driven beat track. Neither record received much attention, but Gibbons was probably having too much fun to worry about that.

During the same period Gibbons mixed Loleatta Holloway's "Catch Me On The Rebound" (for Salsoul), Sandy Mercer's "Play With Me" backed with "You Are My Love" (for H&L), and Bettye LaVette's "Doin' The Best That I Can" (for West End). The Holloway, a professional mix of strong if uninspired song, was notable for its extended break, during which Holloway vamped over thumping drums and bouncing bongos. The Mercer, for which the late Steve D'Acquisto received a co-mixing credit, was noteworthy for the B-side mix, which was a favourite of Ron Hardy in Chicago and Larry Levan in New York.

Yet it was the LaVette remix that shone through this little cluster of releases. "Doin' The Best" amounted to a stirring eleven-minute epic remix that encapsulated Gibbons' aesthetic of trance-like-build-to-emotional-release, segueing from an instrumental build to the vocals before setting off on a disorienting rollercoaster ride of bongos, handclaps, tambourines and shimmering instrumental interludes. As the music critic David Toop later remarked, the remix "opened New York dance to the potential of dub deconstruction."

Gibbons also received an unprecedented level of album work during 1978: he blended the first volume of Salsoul Orchestra's Greatest Disco Hits and the second volume of Disco Boogie, and he was also co-credited, along with Tom Moulton and Jim Burgess, with compiling Salsoul's Saturday Night Disco Party. For all of his problems holding down a spot in Clubland, the ex-Galaxy DJ, was on top of the remix mountain. Everything was going swimmingly.

* * * * *

Then something mysterious happened.

Either Walter Gibbons was handed the task of remixing Instant Funk's "I Got My Mind Made Up", came close to completing the mix, but then became a born-again Christian and said he would only finish the job if Ken Cayre recorded some new vocals, at which point the Salsoul boss asked Larry Levan to finish off the remix -- for which the Garage DJ was wholly credited.

Or Gibbons was never handed the Instant Funk remix, which was given straight to Levan, who went into the studio on 4 December 1978 and did what he had to do. Having completed just one other mix -- "C Is For Cookie" by Cookie Monster & The Girls, which came and went without causing much of a stir -- Levan came out with one of the most mesmerising, earth-shattering remixes of all-time.

Ever since the release of "I Got My Mind Made Up", the first version of the story has been nothing more than a flickering rumour familiar to a handful of New Yorkers -- plus Colin Gate, a Glasgow-based dance producer and record collector who, having travelled to Manhattan in the mid-nineties to work for Will Socolov and Todd Terry, was given the opportunity to purchase Gibbons' record collection following the DJ-remixer's death in 1994. When Gate told me about the story, I asked the key parties what had happened.

"I worked for weeks on the record," remembers Bob Blank. "Walter started on the mix but then refused to carry on because he became very religious. I remember him saying very specifically, 'I really don't think I'm going to be working on this record anymore.'" Blank and Cayre subsequently worked on the remix for almost a week in Studio A. "We worked on it after Walter left the project. I brought in a lot of stuff and I have to credit that to Walter. He was the ultimate arbiter."

Blank says that he and Cayre never intended to finish the remix, and that Levan came in at the very end. "Larry was brought in after we had worked on this record forever. Larry basically had very little input on 'I Got My Mind Made Up'. All the groundwork had been done and he only came in for a few hours. But it was Larry who made the nine-minute version. It was never nine minutes before he came in."

Cayre has a different memory of the remix. "Walter never went into the studio with 'I Got My Mind Made Up'," he says. "Larry was playing the record at the Paradise Garage and loved it. We went to see the edits he was doing and we asked him if he wanted to do a remix. We asked Larry because he was getting the best reaction of all the DJs." Cayre says the Garage mixer was a sensation in the studio. "Larry really took the record to a different level. He was very comfortable and really tore into the song."

However Denise Chatman, who was tight with both Gibbons and Cayre, remembers Gibbons being involved, too involved, with the Instant Funk track. "Walter's whole being was taken over by something else during the remix of 'I Got My Mind Made Up' and that made Kenny very, very nervous," she says. "Walter became very judgemental of everybody around him -- he was against any kind of cursing -- and he became very uncomfortable with the material."

Having stretched the boundaries of remix culture to breaking point, Gibbons went a step too far. "Walter asked Kenny to change the lyrics and there was no way that was going to happen," says Chatman. "I told Walter he was being totally unrealistic. Kenny then went with Larry." Chatman adds a cautionary note. "Did I witness these conversations? No. But I was in touch with Walter for quite a while and I remember as clear as can be that the lyrics to Instant Funk made him very uncomfortable."

Chatman insists that Cayre was acting with the best intentions. "Kenny was more than willing to let Walter finish the mix. Kenny is a stand-up guy. If he believes in you he will stand by you through everything." According to Chatman, Cayre was absolutely crazy about Gibbons and Gibbons thought the world of Cayre. "There is no way in the world Kenny would have ever taken the mix away from Walter. They had a real bond. Walter just became uncomfortable with the material. What can you do in a situation like that? The music is what it is."

The events of the "I Got My Mind Made Up" remix happened some twenty-five years ago. Since then, memories have faded and seeped into each other to the point where absolute clarity over what happened when and why has been lost, or at least put on hold. History isn't always a blur, but it can be, and, for the time being at least, the truth behind Instant Funk must remain suspended, especially as Gibbons and Levan are no longer around to provide their version of the story.

Yet the elusive truth behind "I Got My Mind Made Up" matters because the twelve-inch is widely considered to be one of the most spellbinding remixes -- if not the most spellbinding remix -- of the 1970s. It helped propel the single to the top of the R&B charts and it launched Levan onto the remixing map. With the dubious benefit of partial hindsight, it could now cement Gibbons' reputation as the most influential remixer of the 1970s.

The Instant Funk twelve certainly sounds like a Gibbons Galaxy reel transposed onto vinyl. A deceptive sweet-lush intro is followed by a crackling percussive break interspersed with a rhythm guitar, repeated snippets of the song's upfront chorus and an extended keyboard jam, followed by the incredulous female reply of saaay whaaat? Then, in its full-frontal glory, comes the chant of I got my mind made up, come on, you can get it, get it girl, anytime, tonight is fine. The instrumental track and vocals ensue, producing a room-rocking crescendo, before the track cuts to another deep-down break, during which the bass and rhythm guitars groove over an undulating percussive backdrop. A final reprise of the song concludes the track.

The swirling structure and drum-happy attitude is classic Gibbons -- everlasting beats followed by a vocal release to the power of two -- so if Levan did mix "I Got My Mind Made Up" it should at least be acknowledged that he was adopting Gibbons' template beat for beat, phrase for phrase. Levan may have developed his own unique style during the eighties, but this much cannot be said of the ghetto-style groove of Instant Funk.

"'I Got My Mind Made Up' is very much in the style of Walter, so I wouldn't be surprised if he mixed it," says Danny Krivit. "But that doesn't mean that Larry didn't feel the record in the same way." Krivit notes that Levan's remix of "C Is For Cookie" is "much gutsier" than Roy Thode's flipside, so it's conceivable the Garage DJ could have come up with the Instant Funk remix. But whatever the truth, Levan's legacy will remain unaffected. "Larry wasn't credited with doing that many great mixes in the seventies. He did a few, but the eighties was really his decade."

Gate, now back in Glasgow, senses that Gibbons might be viewed differently if he had been credited with the "I Got My Mind Made Up" remix. "Instant Funk took Larry from being just another New York DJ to being a contender in the record industry overnight," he says. "There is no doubt that Larry would have made a name for himself as a remixer without it. But if Walter and not Larry had been credited with Instant Funk, Walter might have been known as the genius."

* * * * *

The relationship between Walter Gibbons and Salsoul may have been drawing to a close, but it wasn't over. In March 1979 Cayre released Disco Madness, which included six new Gibbons remixes and was issued as both a regular album and a DJ-friendly double-pack. "It was the first time a label released an album of mixes by a single remixer," says Ken Cayre. "Every DJ was inspired by Walter."

All of the mixes were radically different to existing versions -- some of which had already been mixed by Gibbons-- and marked a hardening and deepening of his aesthetic. "I don't consider Disco Madness to be a mix of the original music," says Tom Moulton, who regarded the new versions to be so far-reaching that they amounted to new songs. "It wasn't called Disco Madness for nothing. Most people felt the same way. I always said, 'If you want to know anything about that album, ask Walter.'"

On the first part of the double-pack, Gibbons revisited "Magic Bird Of Fire" and, remixing his own remix, elevated the beats and lowered the instrumentation. Faced with the challenge of reworking "Ten Percent", the studio whiz zoomed in on bongos and deep down keyboards. When it came to "Let No Man Put Asunder", a buried album cut by First Choice, he generated a dub-like workout of stripped down beats, sunken synthesisers and subtly echoed vocals.

For part two, Gibbons laid down a fierce, skipping beat for "It's Good For The Soul" and interspersed the chorus with his own infectious chants of "alright", "woo-ooo", "it's good for the soul" and "alright-alright-alright-alright-alright-alright-alright-alright" -- as if, unable to contain himself in the control booth, he kept on skipping into the studio to have a quick dance. The penultimate remix, "My Love Is Free", originally a Moulton twelve-inch, became so deep it almost disappeared into itself. To round things off, "Catch Me On The Rebound" was whittled down to the beats and Holloway's vamp.

Gibbons mixed two more twelve-inches for Salsoul in 1979: two Double Exposure album cuts, "Ice Cold Love" and "I Wish That I Could Make Love To You", plus "Stand By Your Man"/"Your Cheatin' Heart" by the Robin Hooker Band. All displayed a southern-soul-veering-into-gospel vibe that would have appealed more to a church barn dance than a drugged-up dance floor. Catchy, hypnotic and stomping, yet occasionally cheesy, they sounded like the work of a man who had an extraordinary feel for dance music but had fallen out of synch with Clubland.

That was reflected at Salsoul HQ, where the big remixes were going to other DJs. Tee Scott remixed "Love Thang" by First Choice and "Slap, Slap, Lickedy Lap" by Instant Funk. Bobby "DJ" Guttadaro went into the studio with Bunny Sigler's "By The Way You Dance", First Choice's "Double Cross" and Loleatta Holloway's "Greatest Performance Of My Life". And Larry Levan remixed just about everything else: Instant Funk's "Body Shine", plus six tracks for his Salsoul remix album --"Double Cross", "First Time Around", "Greatest Performance Of My Life", "Handsome Man", "How High" and… "I Got My Mind Made Up".

Levan also started to receive big remix commissions from other labels in the same year, including "Give Your Body Up To The Music" by Billy Nichols (West End), "When You Touch Me" by Taana Gardner (West End) and "Bad For Me" by Dee Dee Bridgewater (Elektra). All of these records were huge on the dance floor and, combined with his Salsoul work, make it clear that, even without the Instant Funk, Levan would have still established himself as a remarkably talented remixer by the end of 1979.

Gibbons, meanwhile, started to feed on scraps. His remix of Colleen Heather's "One Night Love Affair" for West End skipped along in a fairly predictable manner before breaking into a series of wild beats and handclaps interspersed with bass, horns and vocals. Released in the same period, his version of Gladys Knight & the Pips for Buddah also veered between the conservative and the crazy: "It's Better Than A Good Time" was a comparatively conventional, gospel-oriented effort, while the incredibly groovy flipside, "Saved By The Grace Of Your Love", featured southern-style yee-haas, handclaps and hallelujahs, all recorded at a sky high beat-per-minute tempo that would have flummoxed the most dextrous dancer (and probably wasn't intended for them in the first place).

Gibbons continued to DJ during this period, holding down spots at the Buttermilk Bottom and Xenon, but his sets became increasingly bizarre and his residencies increasingly ephemeral. "I got Walter his job at Xenon and the owners complained because he only played gospel and Salsoul," says Tony Smith, who had been working at the midtown location seven nights a week and was on the lookout for a helping hand. "I said, 'Walter, you can't do that!' There was so much great music out there at the time. Larry was coming out with all this new stuff. But Walter wouldn't change and after three weeks they told me to fire him."

Smith was shocked at the metamorphosis. "When I met Walter he was so wide-ranging. You didn't know what he was going to turn you onto. He could make a rock record sound like disco." Now, however, Gibbons was using a marker pen to blot out any unsavoury words that appeared on his records, as well as highlight any song titles that contained the word love with a heart. "His musical horizon shrank. All of a sudden the music had to have all these big messages and he wouldn't play any negative songs." Smith had no choice but to sack his friend. "It wasn't good. We fell out over that."

Somewhat inevitably, Gibbons also fell out of synch with the studio circuit. "Ken Cayre always went for the hot thing," says Bob Blank. "Larry became hot and Walter didn't have a base." The competition was growing and Gibbons was becoming yesterday's man. "It's the pop business," adds Blank. "Nobody's a star forever." Gibbons continued to hang around Blank Tapes Studios, but had become a peripheral figure. "Mel Cheren would call him when Kenny Nix was recording Taana Gardner and Walter would show up. He was always very cordial. I think he just didn't have the drive to become a star."

Gibbons was travelling backwards in time. Twentieth century popular culture in the United States had been defined by the tension between Saturday night partying and Sunday morning prayer, with the spirituality of gospel gradually giving way to the corporeality of the blues. Gibbons, however, was moving in the opposite direction, swapping the sin of sex for the salvation of God, and nobody else from the New York underground was willing to join him on his journey. "When Walter went religious he alienated all of his friends," says Kenny Carpenter. "He was really fanatical about the whole thing."

That didn't stop Steven Harvey from profiling Gibbons -- now sporting a mullet-shaped perm -- in his seminal overview of the New York underground, "Behind The Groove", which was published in Collusion in September 1983. Having met at Barry's, a record store on Twenty-third Street where Gibbons recommended danceable gospel tracks such as "Things 'Have' Got To Get Better" by Genobia Jeter, they reconvened at Harvey's apartment. Gibbons arrived with some homemade acetates of Philly-style tracks that included his own vocals. "They definitely had the spirit," Harvey later recorded.

Gibbons told Harvey that he was now playing records at his own house parties and added that he took requests, even for records that he considered to be unchristian, because that could help him get into the mindset of his dancers and help reshape their outlook. When one dancer asked him to play "Nasty Girls", Gibbons put it on, and then segued into "Try God" by the New York Community Choir. "For me, I have to let God play the records," he told the writer. "I'm just an instrument."

The last time he saw Scott, Gibbons added, he gave the Better Days DJ a mix that blended "Law Of The Land" by Undisputed Truth, "Ten Percent" by Double Exposure and a spoken version of the Ten Commandments. "He played it and the crowd roared like I've never heard in my life," Gibbons told Harvey. "Especially after the part where he's saying 'thou shalt not commit adultery, though shall not steal, though shall not kill' -- there was such a roar." Gibbons said he was taken aback. "It was very interesting." The DJ's proselytizing outlook had become more entrenched than ever.

* * * * *

Popular opinion had it that Walter Gibbons had traveled to Cloud Cuckoo Land and wasn't about to come back anytime soon, but in 1984 he approached his old friend Tony Smith, who was now the alternate DJ at the Funhouse, and handed him two white test pressings of a new recording. "I knew I had to play it otherwise we would never be friends," remembers Smith.

The record in question -- "Set It Off" by Strafe, the debut release on Jus Born Records, which was co-owned by Gibbons -- was a revelation. The vocals, performed by Steve "Strafe" Standart, a childhood friend of Kenny Carpenter, were mesmerizing, and the sparse rhythm track, all syncopation and repetition, brought together the seemingly incompatible worlds of breakbeat hip-hop and the downtown underground onto a single slab of vinyl. Once again Gibbons had taken a gravity-defying leap into the future of dance.

The Funhouse crowd, however, wasn't ready for Strafe. "They were really into the Arthur Baker sound," says Smith. "I played 'Set It Off' for ten minutes and it cleared the floor. Everyone in the booth was stunned by the record -- it was so incredible and different -- but Walter left under a real cloud. He was really disgusted. I said, 'Walter, there's no one here over eighteen!'"

When Smith discovered that lightman Ricky Cardona had made a reel-to-reel tape of his set, he made a copy of "Set It Off" and started to play the record once a night until, after a month of extremely careful programming, his dancers started to ask him the name of the unreleased track. "They didn't know the name of the song so they were calling it 'On The Left'," says Smith.

By the time Gibbons returned to the club to give the alternate DJ a copy of the vinyl, "Set It Off" had become a dance floor favorite. "Everyone screamed when I put it on," says Smith. "Walter was totally shocked. He eventually gave me all these other mixes of the song, including a reggae version." "Set It Off" became a Funhouse classic. "The original song was four minutes long and really sucked. I couldn't believe Walter got eighteen minutes out of it. The artist really hated Walter's mix. He didn't have Walter mix his next song and we haven't heard of him since."

Even though he was spending more and more time in the studio and would eventually leave the Funhouse in the summer, Jellybean also played "Set It Off". "It was very, very different to everything that was out there," says the DJ. "It had soul, it had electro, it had Latin. It had a whistle in it, and a lot of the kids on the dance floor would bring whistles. It was a long record that took you on a journey. It captured so many different things -- and it had just the right energy."

In June 1984 Billboard described "Set It Off" (which carried the inscription "Mixed with Love by Walter Gibbons") as a "low-budget production making some substantial neighbourhood noise here in New York, in the same way unusual cuts by Peech Boys and Loose Joints have." Yet while Larry Levan broke Peech Boys and Loose Joints at the Garage, "Set It Off", which was a little too electro-oriented for the King Street crowd, followed a different trajectory.

"Strafe got played at the Garage quite a bit, but it was getting more play in a lot of other places," says Danny Krivit. "It was unbelievably big." By this point Krivit spinning in a number of venues, including the Roxy, Down Under, Laces, Area and occasionally Danceteria, and "Set It Off" worked in all of them. "I could play the record all night, wherever I was DJing. I could play it on the worst sound system and it still sounded good. It was just this huge thing for me."

For his second release on Jus Born, Gibbons returned to the more familiar build-and-break template of his 1970s remixes, although it's hard to think of a more beautifully executed version of this aesthetic than "Searchin" by Arts and Crafts. Having laid down a hypnotic bongo beat, Gibbons brought in a dreamy bass, soulful male and female vocals, a gentle keyboard and a jazzy sax, and he gave each new part its own discrete space in which to evolve. The result was an almost wistful yet ultimately uplifting tapestry of decentralised, floating sounds in conversation with each other -- the future sound of deep house incarnate.

There was, however, no record industry rush to sign up Gibbons and, left with no choice but to plough his own groove, the idiosyncratic evangelist teamed up with Barbara Tucker, then an unknown gospel vocalist, to produce a remix of "Set It Off". Released in 1985 under the moniker Harlequin Four's, the record was the third (and probably last) issue on Jus Born Records. "After 'Set It Off' I thought he would get back into the music business," says Smith. "The record went to number one. But nobody gave him any offers."

Gibbons recorded two of his final releases with the avant-garde cellist Arthur Russell, who had started to produce dance records following his introduction to the Gallery in 1977. Having co-produced "Kiss Me Again" with Nicky Siano in 1978, Russell asked to be introduced to Gibbons after he heard Sandy Mercer's "Play With Me", and Steve D'Acquisto, who went on to record "Is It All Over My Face" with Russell, arranged for the two of them to get together.

Gibbons remixed an unreleased version of Russell's seminal "Go Bang" -- "Walter's mix is very different to the François mix," says Colin Gate. "It's weirder with loads of crazy things happening" -- and the two sound sculptors reconvened when Russell, who loved "Set It Off", asked Gibbons to mix "Schoolbell/Treehouse", which would later re-emerge as a voice-cello solo on Russell's meditative dub album, World Of Echo.

Released on Sleeping Bag in 1986, the Gibbons mix of "Schoolbell/Treehouse" revolved around a spaced-out array of bongos, piercing hi-hats, discordant synth stabs, scratchy cello solos and hovering trombone passages, maintaining a steady-but-jolty tempo before accelerating to a heart-attack finale. Wispy yet self-assured, Russell's voice presided over the mayhem, guiding the listener into the deep-down world of demented dance. "Walter could discuss the different textures of music for days," says Sleeping Bag owner Will Socolov. "The only other person who discussed sound in that kind of detail was Arthur. I think that's why they became friendly."

Having received a commission from Geoff Travis at Rough Trade, Russell also asked Gibbons to remix "Let's Go Swimming". "There were incredible scenes of screaming and fights," says Gary Lucas, who oversaw the recording process, which began at eleven-p.m. and wound up at eight the following morning. "Arthur was shrieking and tearing his hair out, raging around the studio like a psychotic bat, while Walter was calmly snipping and pasting the tape as if it was macramé." There were streams of tape all over the studio. "Arthur would say, 'You're ruining my fucking vision!' And Walter would reply, 'Arthur, Arthur, calm down!'"

"Mixed with Love by Walter Gibbons", the Coastal Dub version of "Let's Go Swimming" was less song-oriented and more conceptual than the Gulf Stream Dub and the Puppy Surf Dub, both of which were completed by Russell. As with so many Gibbons mixes, the track was constructed over a bongo beat, although on this occasion the rhythm was never allowed to settle into a groove, but instead lurched from beat to beat, with Russell's manic synthesiser riff rolling over a rumbling bass and cello. "Walter created a visionary soundscape for the song," says Lucas. "He took the song out to the stratosphere."

Two other Gibbons remixes were released in this twilight period: "4 Ever My Beat" by Stetsasonic, which came out on a Tommy Boy double pack, and "Time Out" by the Clark Sisters, which was released on Rejoice/A&M. Steering an uneasy path between synthesizer pop, jagged beats and run-of-the-mill gospel, the "Time Out" mix encapsulated the conundrum of combining feel-good vocals with a left-of-leftfield sensibility. Gospel Gibbons' ever more angular vision didn't sit easily with gospel.

The message was a lot simpler to communicate from behind the counter at Rock and Soul, situated on Seventh Avenue between Thirty-fifth and Thirty-sixth Streets, where Gibbons sold records and dished out sermons with equal gusto. Saxophonist Peter Gordon, another Russell collaborator, became the recipient of one particularly violent tirade when he handed Gibbons a copy of "That Hat", the B-side of which was titled "The Day The Devil Comes To Get You".

During this period Gibbons amassed a collection of approximately five thousand gospel records, many of which were signed copies purchased directly from church congregations in New York. "He thought gospel was the pure message of God and that something was wrong with you if you didn't get it," says Krivit, an occasional customer. "Every time he opened his mouth he would preach at you. It seemed to a lot of people he was just history, especially as there was less of a nostalgia thing going on at the time."

Yet ever since Bobby "DJ" Guttadaro, Francis Grasso and David Mancuso started to push Dorothy Morrison's "Rain" at the turn of the 1970s, gospel had demonstrated its ability to heighten the celebratory mood of the dance floor, and Gibbons continued to unearth the occasional treasure, including "Stand On The Word", which was recorded live in the First Baptist Church in Crown Heights in 1982.

"'Stand On The Word' was Walter's biggest record at the time," says Gate, who visited the church in order to track down the origins of the song. "The record was recorded in his local church -- the Jus Born studios were only a couple of blocks away. Walter played this record after the church pressed up a couple of hundred copies for the congregation." The song soon became a Garage, Loft and Zanzibar classic, and Tony Humphries went on to remix the record -- which was attributed to the Joubert Singers, after Phyllis McKoy Joubert, who penned the song for the Celestial Choir -- for Next Plateau. For many, Gibbons had lost his way but not his ear.

* * * * *

Walter Gibbons might have started to preach the Gospel with even more vigour after discovering he had contracted the Aids virus sometime in the second half of the 1980s. For a while nobody could tell he was sick: after all, Gibbons had always looked undernourished. But as the disease progressed, there could be no mistaking its presence. "I saw him at Rock and Soul about a year before he passed away," says Bob Blank. "He was in terrible shape. He was very thin and had lost a lot of his hair. He looked around and said, 'I just love being in contact with music. This is what I love.'"

Knowing that his corporeal end was near, and riding on the back of a new wave of interest in disco's pioneering DJs and remixers, Gibbons embarked on a mini-tour of Japan, where he played at the Wall (Sapporo) and Yellow (Tokyo) in September 1992. Mixing classics, house and hip-hop with his treasured reel-to-reels, he was received enthusiastically by local DJs and music aficionados. In between appearances, Gibbons went to listen to Larry Levan and François Kevorkian, who were playing at Gold as part of their Harmony tour. According to DJ Nori, Gibbons loved Japan and wanted to live in Sapporo.

Gibbons returned to Japan in 1993. Eyewitnesses say he was skinny but radiantly happy -- so happy that, during one of his nights at Yellow, he refused to stop playing when police raided the club and ordered it to close. The night was eventually reconvened as a private event and the party hit a new high, with Gibbons channelling his entire soul into the music. At the end of the set he asked to be taken to Hakone and, when he finally saw Mount Fuji, he kept uttering, "It's beautiful. It's beautiful!" He was subsequently whisked to a hot spring where he was able to revitalise his tired body.

Gibbons played his final set in New York at Renegayde, a monthly night organised by Joey Llanos and Richard Vasquez. Drawing on sixties Motown, Philly Soul, disco, early eighties dance and contemporary house, the ex-Galaxy spinner took his dancers on a timeless voyage of devotion and love, sequencing his selections according to ambience rather than chronology or genre. Gibbons demonstrated little in the way of turntable pyrotechnics but stretched the metaphor of the DJing journey to breaking point. Sincerity was more important than dexterity.

Aware that Gibbons regarded himself as an instrument of God, DJ Cosmo, who attended the Renegayde gig, wasn't sure if she had "heard Walter play" or if it was "God on the decks that night." Either way, Gibbons' "pure and beautiful musical aura" provided a striking contrast with the freakish mood of the post-Garage club scene. "I was really struck by Walter's honesty to himself, to his faith and to his audience."

DJ-producer Adam Goldstone, who also went to the party, admired the way Gibbons created an "uplifting, spiritual and positive atmosphere" without slipping "into religious proselytising or the kind of lazy, saccharine clichés that seem to pass for soulful dance music these days." The vibe in the room was electric. "I think everyone at the party realised they were sharing in something special."

Nightworld was war-wearily accustomed to seeing Aids devour its favourite sons and by the time of the Renegayde party it was clear that Gibbons would soon follow. "Walter was looking very thin," says Quinton Deeley, a London-based New York dance enthusiast. "He was obviously in poor health. It was poignant to see him play so well despite his advanced illness." Renegayde turned out to be the DJ's last public performance.

Frail, isolated and all but blind, Gibbons started to go out to Beefsteak Charlie's with François Kevorkian and Tom Moulton every Tuesday night. "A lot of people abandoned Walter, but he wasn't the most outgoing person either, and he didn't attract a lot of friends," says Moulton. "We would help him down the stairs. Beefsteak Charlie's had a salad bar and shrimp, all you could eat, and watching Walter shovel down that shrimp, I don't know where he put it. He kept saying, 'Boy, this shrimp is so good!'"

Gibbons continued to play records until the very end -- Moulton says the ex-Galaxy DJ developed a special "notch system" in order to recognise his records by touch -- and when he learnt that Moulton had just finished remastering a series of Salsoul twelve-inches he asked him to try and get hold of an advance copy. No tests were ready, so Ken Cayre put through a special set, which Moulton took to his old sparring partner. "Walter played one and said, 'Oh, it sounds great!'" remembers Moulton. "Then he cued up another record and mixed it in perfectly. He was a DJ to the very end."

Having spent his final weeks living alone in a YMCA, Gibbons died of complications resulting from Aids on 23 September 1994, aged thirty-eight years old. One of his final acts was to donate his record collection to an Aids charity based in San Francisco. Only a small number of people attended his funeral, and his memorial service, a dignified affair held on 11 October at the Church of St. John the Baptist on Thirty-first Street, was also relatively quiet -- much more quiet than the equivalent service held for Levan in 1992. Billboard marked the moment with a brief obituary at the bottom of its weekly dance music column. Devastatingly shy to the end, Gibbons might have been happy to pass away without too much of a fuss.

Yet we can forgive ourselves a certain amount of frustration that this groundbreaking remixer and DJ hasn't received more attention during the ongoing revival of interest in the disco decade. The name of Gibbons rarely features alongside canonical seventies spinners such as Francis Grasso, David Mancuso, Nicky Siano, Larry Levan and Frankie Knuckles, even though it is difficult to think of a more accomplished or visionary mixmaster. And as a remixer he has received significantly less attention than Tom Moulton, François Kevorkian and Larry Levan, even though he was arguably the most influential of them all when it came to establishing the future contours of remixology.

According to Blank, Gibbons was in a league of his own in the studio. While most remixers would enter unprepared, Gibbons would always do his homework, and while most remixers would bark out instructions, Gibbons would always sit with his hands on the mixing board. Yet the thing that most impressed Blank was the DJ's intuitive outlook. "It was quite easy to chop up a record and extend certain sections," says the engineer. "The difficult thing was to take a multitrack and create a flow. The skill lies in feeling the music and that's what Walter could do. He would sit at the board with the mute buttons, and he would cut and edit in real time."

Gibbons took the art of remixing to an emotional level. "He would come in and say, 'I want this song to be the love mix,'" remembers Blank. "He would listen to the bass part and say, 'That part is really about love.' These are amazing concepts. That's totally different to someone who comes in and says, 'I've got to get this mix out in a day and we've got to have three breaks!'" Gibbons was nurturing a new affective sensibility. "He would say, 'I want the flow to be like this, and just when you think you've hit this peak I want to go back into the groove.' Nobody was doing that. It was an amazing way of working."

When it came to plunging into a multitrack and excavating its core energy, Gibbons wasn't just the best: he was also the first. "By the time Larry came by I had done a thousand dance records," adds Blank. "I knew what was supposed to happen. I didn't say, 'Oh my God, there's the bass drum!'" It was different with Gibbons. "Nobody had heard the strings all by themselves or the rhythm chopped into these syncopated moments, but once he did it people began to understand there was a formula. When the next person came in after Walter, I would bring up all of his good ideas. That was my job -- to remember all the cool things."

The point is not to elevate Gibbons in order to denigrate others. Rather, it is to acknowledge that, at least for a few years, he was streets ahead of his contemporaries. As a breakbeat DJ working with reel-to-reel tapes, he at least paralleled and arguably anticipated core aspects of hip-hop culture. And as a remixer producing stripped down tracks that shifted between insistent beats and floating instrumentation, he developed an early blueprint for house. Gibbons was the first DJ to move into the protected world of the studio, and in the second half of the seventies and the first half of the eighties there were only three DJ remixers who really mattered: Gibbons, Kevorkian and Levan. Gibbons was the first.

Yet if there was a potential flaw with Gibbons' practice, it lay in the unrelenting purity of his vision. "Walter was an innovator, but he also had an abstract I don't give a shit approach," says Kevorkian. "Walter didn't care if anyone danced, whereas Larry would make it for the party. He was a little more conscious of what people liked. Whereas Walter was conceptually the most advanced, he was also a lonely genius. Walter was an innovator, but Larry made it work. He turned records into hits."

Scattered but not discarded, a series of unreleased Gibbons mixes continue to levitate around the outer reaches of the dance ether. Jeremy Newall spotted a reel of "Making Love Will Keep You Fit"/"Freakin' Freak" by Brenda Harris (Dream Records), marked "mixed by Walter Gibbons", in Tom Moulton's office in New York. Somewhere, surely, there is a copy of "Faith", the track Gibbons mixed and produced with Steve D'Acquisto (referenced by Steven Harvey in his Collusion article). And then there is the mouth-watering prospect of that "Go Bang" remix.

Some "lost recordings" are beginning to surface. Audika released Arthur Russell's "Calling All Kids", "remixed with love" by Gibbons some time between 1986 and 1990, earlier this year. And Colin Gate, who purchased the key elements of Gibbons' record collection when it was eventually returned to Rock and Soul, is hoping to release a collection of Gibbons' unreleased acetates, mixes and songs. "Walter's acetates are much more intense than his Salsoul remixes," says Gate. "You can hear slices of his DJing style on remixes like 'Just As Long', where there's that looped section with a kick drum and hi-hat pattern with a clap. Some of his acetates extend that house sound for ten minutes, not just a few bars."

Marking the tenth anniversary of Gibbons' death, this Suss'd compilation brings together his groundbreaking Salsoul catalogue for the very first time and, considered as a collection, the remixes create an indelible impression. These mixes could barely be contained on three CDs, whereas the equivalent Levan compilation barely stretched to two, and the quantity of the ex-Galaxy DJ's output in no way detracts from its quality.

"Compared to the Larry Salsoul compilation on Suss'd, Walter's mixes are more groundbreaking and seem to demonstrate a very hands-on type approach," says DJ/Salsoul aficionado Jeremy Newall, who helped compile both CDs. "It was probably Larry's personality, the size of the Garage, and the success of records like Taana Gardner and the Peech Boys, as well as his obvious DJ talents, that made him the deity he is today." Gibbons might be about to receive a little more recognition himself. "Hopefully this package will bring a lot more respect to Walter. It is deserved, without any doubt."

These remixes would have surely been reissued long before now were it not for Gibbons' conversion. Yet there is also a peculiar proximity between the DJ-remixer's evangelism and the practices that continue to underpin Nightworld to this day. Definitively fervent, DJs try to convert anyone who will listen to their favourite records, while dancers enter into a quasi-religious ritual in which they and their priest-like spinners generate a collective, spiritual high.

Gibbons experienced both sides of this divide -- dance floor spirituality on the one hand, born-again Christianity on the other -- and magnified the continuum that exists between them. Magical and evangelical from the beginning to the end, he lived and died in music. The spirit of his remixes, all of them mixed with love, will continue to move and shape dance floors for the rest of time.

 

Thanks:

Chidi Achara, Chris Barnett, Bob Blank, Kenny Carpenter, Ken Cayre, Denise Chatman, Quinton Deeley, Ian Dewhirst, Allan Felder, Adam Goldstone, Yuko Ichikawa, Jellybean, JJ, Dr Bob Jones, François Kevorkian, Gary Lucas, Danny Krivit, Cedric Lassonde, Colleen "Cosmo" Murphy, DJ Nori, Alex Pe Win, Steve Reed, Alex Rosner, Will Soclov and, especially, Colin Gate, Niki Mir, Jeremy Newall and Tony Smith.

“Acid and Experimental Chicago House”. Soul Jazz Records, 2005. Re-issued 2013.

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House music is disco's revenge. So said Frankie Knuckles, reflecting on the charged history of the genre, which emerged in hometown Chicago in the middle of the 1980s. In this case home, to quote Gil Scott-Heron, is where the hatred is, or was. The disco sucks movement had its spiritual and organisational headquarters in the city, and the organisation's campaign reached its vitriolic climax when the celebrity rock DJ Steve Dahl detonated fifty thousand disco records during the halfway break of a baseball doubleheader. Metaphorical retribution arrived, according to the Knuckles, when dance artists, revisiting the disfigured disco of Dahl's melted vinyl, melded it into house. Revenge indeed.

House music's birth, however, has been largely mystified by this Darwinian story of destruction, survival and evolution. The genre might have received its abbreviated name from the Warehouse, where Knuckles, proud and defiant, continued to spin dance grooves in the aftermath of Dahl's headline-grabbing histrionics. But the sound of house emerged from an acute and unexpected angle that was in many respects cut off from the past. And while Knuckles played a heroic role in keeping disco alive in a city where so many chanted for its death, the acclaimed "Godfather of House" was a secondary figure when it came to pushing the mid-eighties incarnation of the genre.

An alternative genealogy of house might propose the following. That the key musical reference point for house wasn't disco, but a range of off-the-wall sounds that spanned late sixties rock and early eighties new wave. That the genre's key venue was not the celebrated Warehouse or the magisterial Power Plant (where black gay men were dominant), but the ramshackle Music Box (where the crowd was black and straight-leaning-towards-pansexual). And that its most influential spinner was not the ambassadorial Knuckles, but the deviant Ron Hardy ¾ a towering figure who, extraordinarily, was never interviewed before his untimely passing in 1992.

The heavyweight presence of New York has made it difficult to establish this alternative history. Drenched in disco, the city was initially suspicious of house, with Larry Levan, one of its most progressive DJs, notoriously slow to pick up on the genre. When Manhattan's spinners finally caught on, they tended to favour disco-flavoured cuts such as JM Silk's "Music Is the Key" over the obtuse, alien sounds of records such as "Acid Tracks".  Experienced through New York's eardrum, Chicago house sounded like an offshoot of New York disco. This was, and remains, disconcerting for many Chicagoans.

The strange life cycle of Chicago house in the UK only added to obfuscation of house music's original trajectory. The disco-derived "Love Can't Turn Around" went Top Ten before house had had a chance to create a buzz amongst dance aficionados. Then, following the successful release of Virgin's debut techno compilation, Techno! The New Dance Sound of Detroit, Chicago house was cast (yet again) as the intimate and conservative cousin of discoa music that, in contrast to techno's heroic and radical engagement with the future, was determined to look (or listen) backwards.

UK acid house culture, which referenced Phuture's sublimely freakish "Acid Tracks", soon came to signify a broader dance movement that was awash with bright yellow smiley faces, stylistically challenged baggy t-shirts, interminable debates about the meaning of "acid" that rarely referenced the music, and a new mythology that situated the culture's roots as much in the sunny holiday resort of Ibiza as the windswept post-industrial landscape of Chicago.

House wasn't born this way. Not in Chicago, at least. And this albumwhich focuses on experimental house records, many of them rarities, many of them released between 1985 and 1988opens up an opportunity to retell the story of Chicago house that gives belated emphasis to the music's progressive roots.

* * * * *

Chicago boasts a long history of radical, roots-oriented music making. The city played a central role in the evolution of the blues from the 1920s to 1940s, when it channelled the raw guitar work of the Mississippi Delta into the circuitry of electronic instrumentation, and in the late 1940s and 1950s it became a key centre for R&B, turning out artists such as Curtis Mayfield, Major Lance, the Dells, Gene Chandler, Dee Clark and the Chi-lites. "By the late 1960s," writes Robert Pruter in his book Chicago Soul, "the predominant recording activities in the city were in the soul field."

Ironically, Chicago produced no DJs, remixers or clubs of national significance during the 1970s. Its most famous spinner, Frankie Knuckles, hailed from New York and travelled west only when his career (established at the Continental Baths) lost its early momentum (after the bathhouse closed, Knuckles found himself spinning at the less-than-hip Stargate Ballroom). Meanwhile disco commentators never considered the Warehouse, which became virtually synonymous with Knuckles, to be anything more than a regional footnote, at least in its 1977-79 incarnation. Of course these commentators penned their copy in New York, but if they had travelled to Chicago they would have surely described the Warehouse as variation of party spaces such as the Loft, the Gallery and, most spectacularly, the Paradise Garage.

Knuckles and the Warehouse did play an emotional and sustaining role in the face of the disco sucks campaign, and the intense devotion felt by dancers and DJs for this music was illustrated when, some time around 1980/81, the staff at Importes [sic.] Etc, the main dance store in Chicago, introduced the label "house music" in order to channel the stream of requests they would receive from customers in search of Knuckles's non-commercial selections ¾ mainly disco, post-disco R&B and a healthy smattering of imports, many of them from Britain (new wave) and Italy (Italian disco). "House" was, quite simply, an abbreviation of "Warehouse" and it soon became part of the established scenester lexicon. But the Warehouse had no direct role in the house music that emerged as a distinctive musical genre from 1984 onwards.

Mid-eighties house music was rooted, instead, in the unnatural technological soil that was being cultivated by a new generation of researchers, engineers and musicians. The most influential figure in this movement, Robert Moog, launched the first commercial monophonic modular synthesizer in 1967. The following year Columbia Records commissioned a series of electronic and modern compositions that used the technology, including Walter (now Wendy) Carlos's acclaimed rendition of Bach, Switched on Bach. The Beatles used the Moog on their experimental White Album, which was released in 1968, and Giorgio Moroder employed the synthesizer as a font of gimmicky sounds on "Son of My Father" ¾ its first appearance in pop. After a few songs he gave up on the new technology. "The audience response wasn't really there," he says, "and I was always a commercial composer-producer."

Kraftwerk took synthesizer technologywhich acquired a polyphonic capability with the commercial release of the Oberheim Four Voice in 1975more seriously, deploying it as an avant-garde sound source on the cerebral Autobahn and Trans-Europe Express, and Moroder returned to the Moog soon after, this time in order to generate futuristic sounds for "I Feel Love", the final track on his journey-through-the-decades album with Donna Summer, which revolved around a hypnotic oscillating synth line. Although drum machines such as the Chamberlain Rhythmate, Wurlitzer's Sideman and Korg's Dunca Mata had started to appear on the market from the late 1940s onwards, their purpose was to generate dinky "samba" and "bossa" lines for amateur organ players, so Moroder ended up finding most of his percussion sounds from the Moog. "We managed to create a snare and a hi-hat but we couldn't find a punchy enough bass drum," he says. "Eventually we just did an overdub."

Roland launched its first preset drum machinesthe TR-33, TR-55 and TR-77in 1972. Six years later the company came out with the CR-78, which allowed music makers to programme their own patterns. Then, at the end of 1980, the Japanese manufacturer introduced the TR-808, its most "convincing" drum machine to date (even though the equipments sounds were all synthetic). Phil Collins was one of the first artists to deploy the TR-808 in the musical mainstream, although other musicians complained of its artificial sound. When the widely loathed Dutch outfit Starsound used a drum machine in order to join-the-dots on "Stars on 45", an abridged version of the Beatles greatest hits that was released in 1981, the technology seemed to be destined for permanent ridicule.

On the surface, the TR-808 appeared to be absurdly limited, capable as it was of producing just sixteen basic sounds (bass drum, snare drum, low tom, mid tom, hi tom, rim shot, handclap…). What's more, the sounds weren't particularly convincing. As music critic Kodwo Eshun notes, there were no drums in these drum machines, and their sounds (electronic pulses and signals) were utterly different from live drums. All of the sounds could be tweaked through rotary controls, however, and that was exactly what Afrika Bambaataa and Arthur Baker tried out during the recording of "Planet Rock"which included TR-808-generated beats and the quivering orchestral keys of the Fairlight synthesiserin 1982. The emergent genre of electro soon became synonymous with these aggressive beats. The TR-808 no longer seemed to be quite so feeble.

Drum machine technology took another leap forward when Roger Linn released the LM-1 around the same time that Roland came out with the TR-808. The LM-1 was entirely sample-based and was considered superior to the TR-808 for this reason. The drums on Prince's 1999 were almost entirely sourced from the LM-1, and other high-profile artists, including the Thompson Twins, Stevie Wonder, Gary Numan, Depeche Mode, the Human League, Jean-Michel Jarre and the Art of Noise, used the equipment. The five thousand dollar price tag, however, was prohibitively expensive for most musicians.

Roland released the hybrid TR-909, which used both analogue and sampled sounds, in 1983 (the samples comprised of recordings of "real" drums stored digitally). Only ten thousand machines were manufactured before the company discontinued the model and replaced it with the TR-707, which, like the Linn, drew on an archive of exclusively digital samples. More or less simultaneously, Yamaha launched the DX7, the first entirely digital synthesizer. Artists approved of the sparklingly, life-like sounds of the DX7 so much that the market for firsthand analogue synthesizers (including the original Roland machines) virtually evaporated overnight.

Chicago music makers didn't hang around for the market to collapse. A number of DJs rotated "Mix Your Own Stars"the B-side of "Stars on 45"to mix between records; Kenny Jason was reputedly the first Chicago spinner to use a "live" drum machine in his DJ sets; and Jesse Saunders, who was putting on parties for high school kids at the Playground, wired up a TR-808 to his turntables during the summer of 1983. These and parallel practices were interesting but far from extraordinary. "The sound of the drum machine wasn't that different," says Saunders. "Kraftwerk had been using electronic drum pedals. It was already in use."

Jesse Saunders and Jamie Principle laid down the first Chicago house tracks. Principle, an ardent fan of English new wave bands and a disciple of Prince, recorded the dark, stripped down, haunting and distinctly European "Your Love, which started to get reel-to-reel play in late 1983. Soon after Saunders, who soon linked up with Vince Lawrence, the son of a small-time Chicago record label boss, put together "On and On", a copy of a bootleg remix by Mach that included snippets from "Space Invaders", "Funkytown" and "Bad Girls". "On and On" was pressed up firstat the beginning of 1984.

Principle and Saunders were equally influential. Principle inspired his peers because "Your Love" teased open the awesome possibilities of a new musical sound that combined the faux futurism of British new wave with a mesmerising dance groove. Saunders, for his part, created a different kind of wonder. Few, if any, thought that "On and "On" was any good, but almost everyone saw Saunders sell thousands of copies and achieve an remarkable local fame. Saunders got the money, the girls and the cars, all from punching a few keys on a drum machine. "We didn't think we could touch Jamie, but Jesse's bullshit sold, and we could visualize doing better than that," says post office worker Marshall Jefferson, who was keeping half an eye on the unfolding scene. "Jesse was responsible for the house music boom. Without Jesse Saunders, the non-musician would not be making music."

* * * * *

There is almost no point in attempting to impose a calm, coherent chronology on the house music scene of mid-eighties Chicago, which gathered steady momentum during 1984 before the floodgates opened in 1985. The naivety and desperation of many of the record makers combined with the off-the-hoof machinations of the local label entrepreneurs created a recipe for vinyl chaos. What's more, there was no established practice, ethical or otherwise, for music makers and publishers to fall back on in order to reference the dos and don'ts of the music business.

To complicate matters further, the Chicago house music economy was only partially organised around the traditional process of pressing up vinyl. Whereas labels were dominant in the New York food chain, they were all but absent in Chicago, which meant that the grey economy of tapes took on a heightened role. It was quite normal for a producer to lay down a track, distribute it on tape and see it pressed up on vinyl several months later. What happened in between was anyone's guess.

Records that were pressed up independently took on a heightened scatological existence, especially if they proved to be popular. The more established labels, which might have rejected the track first time around, would suddenly scurry to put it out. Contracts, usually extremely flimsy affairs, were often an afterthought. And so a virtually unmappable exchange of tapes and acetates began to emerge in the second half of 1984 and accelerated during 1985. There was little order, but a great deal of excitement.

Into this cauldron of activity, two broad categories of house music emerged: house that, referencing the past, continued to live in the present, and house that, articulating an experimental present, reached for a tangible future. The first type of house, drawing on disco as its supreme inspiration, sought to rejuvenate seventies dance within the framework of eighties technology. The second type of house, which is rarely distinguished from disco-driven house in historical accounts, had no direct connection to its seventies predecessor. House was bipolar ¾ and at least fifty percent avant-gardistright from the start. It is the radical half of house that is the concern of this album.

Naturally, New York discophiles heard more than a faint echo of their favourite genre in the new house sound of Chicago. "When house first came out, it sounded a lot like disco, but really raw and stripped down," says Danny Krivit, a resident DJ at Downunder and Laces Roller Rink at the time. "'Love Is the Message' was a blueprint for house music and MFSB, with Earl Young on drums, were also the band behind a lot of the things that Frankie would play. He played these records on a good sound system and he used the three-way crossover to create a stripped down effect. He basically made old disco sound like house." Impressionable young kids, who lacked the musical skills of their disco forebears, listened and learnt. "The people who were going to listen to him used their new drum machines and synthesizers to emulate what they would hear in the club. Most of them were DJs, not musicians, and they just improvised."

Billboard columnist Brian Chin was initially cautious in his response to house, which he perceived to be essentially derivative. "Chicago house started out as a subset from Philadelphia," he says. "'Music Is the Key' was a rip-off of 'Music Is the Answer' by Colonel Abrams. Chip E 'Like This' was [ESG's]  'Moody' sideways. 'Jack Your Body' was [First Choice's] 'Let No Man Put Asunder'. Larry Heard 'Mystery of Love' was more originalit wasn't recognizably after any particular record ¾ but house was generally a hard-driving variant of disco." ("Like This" by Two of a Kind, which foregrounds its indebtedness to the mutant disco of ESG, can be added to the list. The record appears on this album.)

Looming over mid-eighties Chicago, disco was an impossible act to follow for the city's producers and artists, who didn't even bother to dream about pulling together the multi-tiered musical ensembles and studio time that was run-of-the-mill standard for so many disco productions. It wasn't just a matter of finances, or lack thereof. It was also about technical training. What would these young Chicago producers have done with all of these musicians and studio time? The answer is: nothing.

"The reason that house was stripped down was no one could afford to deal with live bands, plus a lot of people who made that shit weren't theoretically trained," says Lil' Louis, a rising DJ name who was spinning at the Hotel Continental. "You could hear that in the records. They were almost a dissident version of what real music should be." But one thing was clear. Disco was dope, and a subtle (or not-so-subtle) reference to a favourite song was the easiest way they could pay their respects ¾ and snatch what was required.

Yet while some Chicago's house producers gazed longingly in the direction of disco central (New York) and its key satellite states (Philadelphia, Los Angeles, Miami), others gazed into space, searching for new co-ordinates, hoping to break with the past and gamble with the future. Marshall Jefferson and Larry Heard led the way in trying to sound as strange, even as unmusical, as possible, and while they drew on the same technological pool as the discophile set they also deployed the equipment in such a different way that some would allege they misused it. This kind of house music wasn't something that gradually evolved out of the template established by Hurley and co. It was there from the start.

Jefferson, a rock freak who actively disliked disco, paid a visit to an equipment store in the summer of 1984 and started to lay down a slew of hard-edged, non-referential recordings. Virgo's "Go Wild Rhythm Tracks" (featured on this album) was put together with the less than helpful assistance of Vince Lawrence (whose 1986 track "Dum Dum" also appears on this album) and the seminal "I've Lost Control" (another inclusion) featured the deranged vocals of Sleezy [sic.] D as well as the demented gurgling of the 303. Neither of these recordings contained a self-conscious reference to disco, and the sound of the seventies was equally absent from the slew of recordings that Jefferson put together between 1984 and 1985.

Larry Heard, meanwhile, had grown bored playing drums in a local band and, at the end of 1984, purchased a Roland Juno 6 synthesizer and a TR-707. Heard went home and produced three tracks in one day: "Washing Machine" (angular, otherworldly, trance-inducing), "Can You Feel It" (technical, melancholic, low key) and "Mystery of Love" (lush, warm, gently percussive). In 1985 Heard teamed up with vocalist Robert Owens to re-record "Mystery of Love", and the duo went on to record "A Path", "You're Mine", "It's Over" and, with Harri Dennis, "Donnie". "Beyond the Clouds"featured on this album—was laid down after Heard added a Roland Jupiter 6 keyboard to his home studio in late 1985. "I was intrigued by synthesizers," he says. "I wasn't a writer. I wasn't a composer. I was just trying to do something creative. I knew I could play the keyboard in a traditional way, but I didn't want to do that."

These recordings were still indebted to seventies dance music. It is hard to imagine, for example, "I've Lost Control" or "Beyond the Clouds" happening (or at least finding a consumer market) without disco's emphasis on polyrhythm, the extended break and the rhythm section, plus the introduction of chant-like clipped vocals that drew on whittled down, floor-friendly themes. The journey from "work that body" to "jack your body" was a reasonably short one. Yet there was also an intentional break with the lush sophistication that came to define a good deal of disco in the second half of the 1970s, and the decisiveness of this rupture has yet to receive proper recognition.

House's forward-looking producersJefferson and Heard, with Adonis, Chip E and others—were stepping into a long-established practice of western avant-garde music making that received its most forceful expression when the Italian Futurist Luigi Russolo published The Art of Noises on 11 March 1913. Russolo's manifesto called for the creation of a new form of music that would be built around machine-like noise rather than the entrenched instrumentation of the symphony orchestra. "We cannot much longer restrain our desire to create finally a new musical reality," wrote Russolo. "Let us break out!" Dance music acquired a futuristic edge with Kraftwerk and Giorgio Moroder, and the baton was subsequently picked up, according to many, by the street freaks of electro and the bedroom boffins of techno, with house producers playing only a supporting role of catch-up. If that.

"House music to me is nothing more than an extension of disco," says Juan Atkins, the senior representative of the "Belville three", the founding fathers of Detroit techno, who hailed from suburban Belville (Derrick May and Kevin Saunderson completed the troika). "Chicago came out with its own version of techno a couple of years down the road with Larry Heard and Marshall Jefferson, but they didn't call it techno because we already had the term, so they called it acid house." Atkins adds: "It was a little take-off. I think there was somebody there trying to emulate a Detroit record… It seems like an awful coincidence that our records were selling so well in Chicago and all of a sudden acid house came on the scene."

The best known of these records ¾ and the one that Atkins refers to ¾ is "No UFOs", Model 500's debut release on Metroplex, which came out in the spring of 1985. The record, produced by Atkins, entered the Billboard charts in August 1985, having weaved its way into Chicago a little earlier thanks to May, who was travelling Chicago regularly to visit his parents. In contrast to Atkins's earlier electro releases, which were recorded with the group Cybotron and were similarly saturated with ideas of the alien other, "No UFOs" used a four-four bass drum, and this, according to the Detroit producer, was the reason why the record landed so successfully in Chicago.

Yet while "No UFOs" was played on radio in ChicagoAtkins credits Farley "Jackmaster" Funk of the Hot Mix Five as being the first radio jock to rotate the trackit is less than clear if it was rotated in the clubs that counted. Chicagoans insist that it wasn't, and that Detroit techno only established a foothold in the city with the release of May's "Strings of Life" and "Nude Photo". But even if Frankie Knuckles and Ron Hardy did play the Model 500 debut, the daring originality of Jefferson and Heard's earliest productions is beyond dispute, and these were laid down before "No UFOs" made the westbound journey to Chicago. Chicago, in other words, didn't follow Detroit into the future. The Windy City was running a dead heat with the Motor City and it might have even been ahead, at least when it came to four-on-the-floor.

Techno aside (and it really was aside in Chicago during 1985 and 1986), differences between the two principal strains of Chicago house shouldn't be allowed to obscure their similarities. Whatever the relationship to the past and the future, house producers were part of a pioneering posse of alternative musicians whose principle activity was to piece together rather than play music. That was because the rapid spread of drum machines, synthesisers and sequencers (sampling had yet to take hold in house) changed the nature of musicianship, seemingly for good. While it was still entirely viable to learn to play a traditional instrument in real-time before attempting to record music, that kind of skill was no longer fundamental to the recording process.

Jesse Saunders might have regarded himself as a conventionally skilled musician, but most Chicago producers were more interested in finding than playing. Jacques Attali commented in Noise, published in 1977, that the musician was becoming a spectator of the music created by his computer." The French philosopher and music theorist added: "One produces what technology makes possible, instead of creating the technology for what one wishes to produce." Following this dictum, house music was (in the words of Simon Reynolds, writing for Melody Maker in February 1988) "assembled, not born". The distinction between music technology and music creation was becoming harder to define. And the difference between Chicago house and New York disco was become easier to hear.

* * * * *

Following the runaway local success of "On and On", Larry Sherman, the owner of the only pressing plant in Chicago, decided to set up his own house music label, which he dubbed Precision Records. Then, at the beginning of 1985, Sherman set up a label with Jesse Saunders, the most prolific (if not most creative) figure in the new genre. Vince Lawrence came up with a name for the label ("Tracks") and Sherman, a notoriously bad speller, the legendary lettering ("Trax"). "Wanna Dance?" by Le' Noiz, a pseudonym for Saunders, was the first release.

Sherman and Saunders were less gung ho when it came to releasing other people's music. They rejected Marshall Jefferson's "Go Wild", which the producer brought to them soon after the label was formed. (Jefferson responded by setting up his own label in order to release the record.) They also turned down Chip E's "Jack Trax" EP, which arrived on their doorstep in the spring. (Chip E formed his own label and paid Sherman to press up a single acetate of the recording.) Then, towards the end of the year, they passed on Jefferson's Virgo EP, which featured two tracks by Adonis, including a remake of "I've Lost Control", titled "No Way Back". (Jefferson put the record out himself, and when Sherman heard how "No Way Back" was going down he released it on Trax.)

By the end of 1985, Chicago's record label scene had divided itself into two: established independents and fly-by-night vehicles for producers who were being cut out. Trax was almost old school, having been in operation for almost an entire year, and DJ International, which was opened around the middle of 1985 by local record pool boss Rocky Jones, with Steve "Silk" Hurley in initial tandem, was also becoming a major player. Trax and DJ International soon developed an intense rivalry that was based less on their differences than their similarities: both Jones and Sherman ran "streetwise" operations in which artists, seduced by up-front cash sweeteners, rarely made as much money as they were due.

Artists who couldn't get released on Trax or DJ International often set up their own labels, flagging the move towards a highly flexible, deregulated and transient market in music recording along the way. Jefferson's Other Side was one, Heard's Alleviate was another. Their labels might have looked like they were the musical equivalent of vanity publishing, but whereas most self-published books don't sell, these records sold in their thousands. The problem was simple. There weren't enough labels around, and the ones that were up and running were still getting to know the market.

To all intents and purposes, Sherman controlled the blood flow. All records travelled through his pressing plant and numerous eyewitnesses testify to his willingness to siphon off the most profitable material pretty well as he pleased. If a reject record turned out to be a local hit, who could stop Sherman from pressing up copies behind the artist's back? The Wild West (or, alternatively, neo-liberal) business model was carried over into the mogul's use of raw materials, which were often more cooked than raw. In order to maximise profits, Sherman regularly resorted to using recycled rather than virgin vinyl and the result, which apparently didn't cause the plant owner too many sleepless nights, was a spew of a poor-quality pressings. "Importes Etc. had a lot of complaints from customers," says Charles Williams, who worked in the store. "But in the end they had no choice because these were the only versions."

The real powerbrokers in the Chicago house scene, however, weren't the labels but the Frankie Knuckles and Ron Hard, the two most influential spinners in the city. And even though Knuckles is commonly called the "Godfather of house", Hardy was the more influential DJ between 1985-88 period ¾ the period that marked the rise of house, and which is the focus of this album.

Both Hardy and Knuckles were operating in new conditions. During the 1970s there was little, if any, direct contact between musicians and producers on the one hand and DJs on the other. Record companies were the effective gatekeepers of the dance music economy, opening or barring the way to club play. Musicians and producers rarely went to the clubs where their music was being played, and key remixers such as Tom Moulton (who didn't like clubs) and Walter Gibbons (who was too busy DJing) weren't around to do the legwork. So it was left to the promotional reps of the record companies to hand deliver the latest sounds to the DJs, or drop off boxes of records at the local record pool.

This system began to break down in the late 1970s. Having entered the dance market at an ungracefully late moment, record companies pulled back with even less poise when the western-wide recession decimated music sales. By the early eighties, the gulf between the companies and the producers/artists had widened thanks to the wave of new, comparatively cheap technologies, which encouraged music makers to piece together rudimentary bedroom studios and press up records ¾ well away from the companies. By the time Chicago's fledgling house producers started to make records, it was easier to take a tape to Ron Hardy or Frankie Knuckles ¾ either in person or via a friend ¾ than it was to get a record released by one of the city's companies. And the contrasting personalities of the two DJs, combined with distinctive identities of their crowds, resulted in the emergence of distinctive dance worlds.

Having split with Robert Williams when the Warehouse closed in June 1983, Knuckles opened his own venue, the Power Plant, in November 1983. He was widely considered to be the more progressive and skilled DJ throughout 1984, and his crowd, which was largely composed of knowing and mature ex-Warehouse dancers, as well as some younger, more obviously streetwise elements, bolstered his reputation. "The Plant was located at 1015 North Halsted Avenue, in the 'back yard' of one of Chicago's most notorious public housing projects, Cabrini Green," says Alan King, a Warehouse and then Power Plant devotee. "Due to its proximity to Cabrini Green, the Plant drew a very interesting mix of people ¾ the more eccentric, often gay, former Warehouse crowd, as well as a more 'thuggish', generally straight element from Cabrini. It was very interesting to watch the communal power that Frankie and the music he played had on folks from very different walks of life. While some referred to house music as 'fag music', the hardest, straightest folks from Cabrini also became captivated regulars at the Plant."

The erudition of the Power Plant dancers also meant they had "high standards" and this, combined with Knuckles's penchant for expertly produced sounds and the inaccessible architecture of his towering booth, meant that the venue was comparatively closed to the rudimentary home-made tapes of Chicago's first wave of house producers. The devotion to discoincluding the dark disco of groups such as the Skatt Bros.—was accentuated by the memory of Steve Dahl. Having been told that their beloved music sucked, dancers at the Warehouse, and then the Power Plant, were doubly determined to guard its survival. The crowd, in other words, could be just as picky as their spinner when it came to new music.

Hardy, for his part, was considered to be relatively conservative when he was recruited by Williams to play at the new Warehouse, which was situated in the old home of the Schwinn Bicycle company, located at 1632 South Avenue. Born into a jazz family, Hardy had played at a string of Chicago clubs ¾ including Den One and Carol’s Speakeasybefore travelling to California in the late seventies. He returned to the Windy City in the early eighties and led a life of relative obscurity, but Williams "thought he was pretty good" and "had the potential to develop himself into a better DJ" if he was given his own space.

The new Warehouse opened for business around the same time as Knuckles triumphantly launched the Power Plant and was forced to shut down soon after. Williams's new club, it seemed had little going for it. Hardy was playing a less interesting selection of records than Knuckles, and the new Warehouse was much less impressive in terms of all-round finish than the Power Plant. So, acknowledging that he wasn't going to win back his core black gay crowd anytime soon, Williams reopened his venue as the Music Box and started to try and draw in an alternative clientele. "The Music Box became more heterosexual than homosexual," says Williams. "A lot of gay people came along, but it wasn't as gay as the Warehouse. It introduced another group of people into the scene."

The new crowd didn't burst onto the scene out of nowhere. Some had danced at the original Warehouse, but most got their first taste in variety of less celebrated spaces. One of the most significant was known as the Loft, which was an entirely separate entity from David Mancuso's New York party, despite the shared name (the organisers, like almost everyone else, hadn't heard of Mancuso's subterranean space when they opened in 1980). Running in parallel, Saunders put on huge high school parties at the Playground, where he played a mix of disco, R&B, new wave and electro that was similar to sets of Kenny Carpenter and John "Jellybean" Benitez, both of whom were attracting similarly young straight black, Latino/a and Puerto Rican crowds at the reincarnated Studio 54 and the Funhouse. Having been excluded during the 1970s, straight "kids of colour" were finding their way into clubs en masse for the first time.

It was at the Playground that Keith Farley (who became Farley Keith Williams, then Farley Keith, then Farley "Funkin'" Keith and finally Farley "Jackmaster" Funk) got his first DJing gig and then shot to local fame when he joined the Hot Mix Five, which was formed in 1981 and also included Kenny "Jammin'" Jason, Mickey "Mixin'" Oliver, Ralphie "Rockin'" Rosario and Scott "Smokin'" Silz. "It was called Saturday Night Live, Ain't No Jive, Chicago Dance Party," says Silz. "We started off playing R&B dance music and we gradually became more progressive. In 1982 and 1983 we started playing a lot of imports from Italy and Canada, and then we got into house music. We played records from Jesse Saunders and Wayne Williams." Listening figures shot through the roof. "The show was number one. We had a thirty share of the Arbitron rating in the Chicago market, which was just incredible."

The Hot Mix Five soon became synonymous with WBMXthe mixers played on Friday nights as well as a daily Hot Lunch Mix and Traffic Jam sessionand they also put on parties for local high school youths. "We took dance music from a very lean time period to the height of house music," adds Silz. "It used to be every kid wanted a baseball glove and a bat. It became every kid wanted two turntables and a mixer. All of a sudden everybody wanted to be a DJ. We were the force in bringing it to the masses."

While these events never came close to generating the same kind of underground cachet as the Warehouse, they nevertheless introduced dance music to thousands of youngsters and established an embryonic network that would go on to form an important part of the largely black straight crowd that gravitated to the Music Box. When some of these kids ¾ and their friendsstarted to record dance music, it was only natural that they would take the tapes to their local DJs. Hardy received the lion's share.

That was because Knuckles was relatively inaccessible, not just physically, in terms of the foreboding design of his new booth, but also psychologically, with regard his intimidating superstar (superstar in the relatively small world of Chicago Clubland, that is) status. Knuckles could be approached, and producers were certainly keen to give him their records, but he nurtured a reputation for accepting only high quality productions and a not entirely appetising rumour had it that the DJ cut up tapes he didn't like. The hurdles were formidable and the success stories fairly infrequent

Hardy, in contrast, was less of a star and had less of a reputation to protect. The less exalted base from which he had to operate suited the spinner, who stayed closer to the floor, and the people who headed in his direction were precisely the straight black youths and friends of straight black youths who were developing the nascent sounds of house. Tapes and acetates started to trickle in Hardy's direction during his stint at South Indiana Avenue, and when the Music Box relocated to the R2 Underground at 326 North Lower Wacker Drive the trickle turned into a flood.

"Ron Hardy got adventurous when he went to the Underground Music Box," says Marshall Jefferson. "He started taking tapes from everybody. I gave him fifteen tapes through Sleezy D and he played all of them. Frankie wouldn't take tapes. He tried to keep a level of quality and I don't think he really understood what was going on. 'I've Lost Control' was the biggest thing in the Music Box. I don't think Frankie played it." Chip E, who sold records to Hardy at Importes Etc., also found it physically easier to get tapes to the Music Box spinner. "Ronnie and Frankie were at different levels," he says. "With Frankie you almost had to have an invitation to the booth ¾ it had to be something that was planned before. But when I went to the Music Box Ronnie would put it on whatever I gave him, almost without listening." If Chip E couldn't get into the Music Box booth, he would just stretch out an arm and hand his latest tape to Hardy. "Ronnie was always more accessible."

The minimal-to-the-point-of-cheapskate design of the new Music Box complemented the shifting selections of the venue's DJ. The room, long and narrow, was painted black. Stacks of speakers lay at one end of the room and the DJ booth was positioned at the other, as if someone had set up a makeshift club in a dark and gloomy hallway. The sound system was loud but poorly defined, with the tweeters and midrange on the verge of permanent disintegration. The only source of light emanated from a couple of strobes, which flashed out visual warnings of sonic disorientation. It was as if the club physically embodied the dark, stark tapes that were being thrust in Hardy's direction.

Hardy developed a stylistic signature that matched the edginess of his selections at North Lower Wacker Drive. He started to play records fast (plus-eight fast). He violated established DJing etiquette and began to rotate his favourite tracks several times in succession. And, flying in the face of musical convention, he started to play tracks backwards via his reel-to-reel. "Ronnie took a real liking to 'It's House'," says Chip E. "He put it on reel-to-reel and started playing it backwards. Everyone loved it. People were coming into the store asking for the backwards version."

A hardening heroin addiction propelled the DJ's shift to an uncompromising style. "Ron had personal family problems that caused him to start doing the wrong kind of drug," says Robert Williams. "I'm not saying that Frankie didn't do anything, but he didn't do the wrong onethe one that was addictive. Ron started on heroin." Williams participated in the ritual but managed to survive its potentially pernicious effect. "I knew I could dibble and dabble, but I was very cautious and very mindful of what would happen if I got carried away. I used it as a recreational drug on occasions and didn't take it seriously. But Ron's brother had OD-ed and there were other family tragedies." Heroin made the music seem slower to Hardy, who responded by pushing up the speed controls. "That was why everyone thought Ron played with more energy than Frankie."

The predominantly young straight black crowd at the Music Box lapped up the madness. "It was full of urban guys from the west side and south side of Chicago," says Byron Stingily, who was introduced to the scene by Vince Lawrence, an old college friend. "Guys would dance with their arms locked around each other and jump around." Hardy's followers also jacked, which involved them thrusting their whole bodies forwards and backwards spasmodically, as if possessed by a demonic rhythm, and in so doing they inspired dance-driven cuts such as Chip E's "Time to Jack" as well as Hurley's "Jack Your Body". "The entire lyric for 'Time to Jack' was 'Time to jack, jack your body,' because that was all that was important," says Chip E. "People didn't need to hear a story. 'Time to jack, jack your body' — that was the story right there."

Power Plant dancers also jacked, yet they remained convinced of their own superiority. "The Power Plant had more disco sophisticates than the Music Box," says Andre Hatchett, a Warehouse regular who followed Knuckles to his new venue. "We were more knowing. We were the crowd. They were just our seconds, our hand-me-downs!" There can be little doubt, however, that Hardy's dancers had more energy than their Power Plant counterparts and, having received less education in the nuances of quality music, they were also happy to be taken on an extremely rough ride. "I went to the Music Box," adds Hatchett. "I didn't like it because I was a Frankie fan. Frankie kept a certain tempo and there was more of a groove. Ron Hardy had a more frantic tempo. Playing the reel-to-reel backwards started with Ron Hardy."

Contrary to popular folklore that has conferred the status of "Godfather of House" upon Knuckles, it was Hardy who lay at the fulcrum of house music's earliest, wobbliest, most experimental and most exhilarating incarnationand it was Hardy who broke most of the records featured on this album. Knuckles kept dance music alive in the post-disco sucks era, inspired the term "house" via his selections at the Warehouse and went on to play a selection of house records that passed his scrupulous standards. But it was Hardy who was hungry for the new sounds of house, who accepted tapes over his booth, who played them with barely a listen, who encouraged novice producers to keep on producing and who established a consumer base for these fresh sounds. "I give Ron Hardy and his crowd credit," says Hatchett. "They invented house."

* * * * *

The brainchild of Earl "Spanky" Smith, "Acid Tracks" (included on this album) was inspired by Ron Hardy. Having left Chicago for California in the summer of 1984, Spanky returned when his friend Herb Jackson told him about the new club. "Herb said I had to come back, just to go to the Music Box," says Spanky. "I haven't returned to California since." Around the beginning of 1985, Spanky persuaded his sixteen-year-old buddy DJ Pierre (who had been spinning records since the age of thirteen) to visit the venue. "It changed his life, too," adds Spanky.

Some time later, Spanky and Pierre visited another friend, Jasper, who owned a Roland TB-303. Spellbound by the equipment's seemingly magical ability to synchronise the bass and the drum pattern, Spanky decided he had to buy a Roland for himself. His initial search yielded no results: Roland had discontinued the model and the main equipment outlets had sold out. "Eventually I found one in a second hand store for two hundred dollars," he says. "I spent my last dime on it."

Following the long established and extremely serious tradition of experimental music making, Spanky took the TB-303 home and, along with Jackson, started to press buttons he didn't understand. "After a while this strange sound popped up," says Spanky. "It was programmed into the machine. I thought it was slamming. I could picture Ron Hardy play it in the Music Box." Spanky called DJ Pierre. "Spanky had a drum beat going and the 303 was making all these crazy sounds," says DJ Pierre. "I thought it sounded interesting. Then I started to twiddle some knobs and the sounds became even weirder."

Spanky and his gang had pressed a button that was supposed to sound like a live bass guitar, but the imitation was poor and when the friends started to mess about with the frequencies the result was positively strange. "We were already going to the Music Box and hearing weird shit," says DJ Pierre. "We were already attunedRon Hardy had trained our minds—so the bass didn't sound like noise. It sounded like something you could dance to."

Spanky and DJ Pierre took a tape of the record (provisionally dubbed "In Your Mind") to the Music Box and, standing outside the club in the bitter cold, waited for Hardy to arrive. When the spinner arrived he listened to their cassette and said it sounded OK, and later on that night he played the track. "The first time he played it the crowd didn't know how to react," says Spanky. "Then he played it a second time and the crowd started to dance. The third time he played it people started to scream. The fourth time he played it people were dancing on their hands. It took control over them. Ron Hardy said, 'That's a great track!'" DJ Pierre adds: "Frankie Knuckles wouldn't have played it."

Spanky and DJ Pierre went to the Music Box for the next fortnight and then took a three-week break. During that time a friend approached them and said that Hardy was spinning an amazing track, which the dance floor was referring to as "Ron Hardy's Acid Tracks". The friend played a tape of the record to Spanky and DJ Pierre. It was "In Your Mind". "There was a rumour that they put acid in the water at the Music Box," says DJ Pierre. "I don't know if it was true or not, but we now had a new name for our record."

Following a Music Box performance of "Move Your Body"actually titled "The House Music Anthem" and released on Trax in the summer of 1986—Spanky, DJ Pierre and Jackson approached Marshall Jefferson to see if he would produce "Acid Tracks". Jefferson, who had already toyed with the 303 on "I've Lost Control", agreed. "I tweaked the 303 before I recorded the track, whereas they tweaked it during the recording," he says. "I liked theirs better than mine."

According to Jefferson, there wasn't a great deal for him to do. "I sat in the studio and watched them. Larry [Sherman] told me he didn't want to put the record out unless I produced it. Since I recommended the project, I wanted to make sure it got taken care of." Jefferson introduced one significant change, slowing the record down from 126 to 120 beats per minute. "Marshall told us, 'New York has got to get into it!'" says DJ Pierre.

"Acid Tracks" was released under the moniker Phuture, and the first song on the B-side, titled "Phuture Jacks" (also included on this album), recycled the name. "We were sitting in a restaurant and a friend of ours called Tyrone, who was nicknamed Yancy, came up with the name 'Future'," says Spanky. "We thought that somebody would have already used it so we decided to call ourselves 'Phuture'." Given that "Acid Tracks" sounded like it had crash-landed in Chicago from some dark-and-twisted dystopia, the name was fitting. "The future was part of our lives," adds Spanky. "We weren't copying a sound that was already out there. We were creating a sound that you would expect to hear in the future."

Order and tranquillity reigned for about half a second. Armando released "Land of Confusion", ostensibly the second (or third if Sleezy D is counted as the first) acid house track, which the Phuture team enjoyed (Armando's "Downfall" appears on this album). After that, mayhem ensued, with an estimated sixty to one million acid house tracks being released in the slipstream of "Acid Tracks". Jefferson ¾ and it's not entirely clear if he's being serious or not ¾ blames DJ Pierre, who apparently revealed the TB-3030 secret to the rest of the world, for the avalanche.

The subsequent outpouring of acid releases included a good number of make-some-quick-money imitations, but also gems such "This Is Acid" by Maurice featuring Hot Hands Hula (included on this album), the cunningly titled "Acid Track" by Adonis (whose "Do You Want to Percolate?" also makes an appearance), and "Acid Over" by Tyree (another inclusion). "The crucial element in acid is that the bass line really carries the song," Tyree told Simon Reynolds in an interview for Melody Maker in February 1988. "It's the modulation of the frequencies of the bass line that keeps the track moving, keeps it hot."

Ron Hardy broke these and scores of other acid house releases at COD's, the Music Box having shut down some time around the end of 1986/beginning of 1987. Robert Williams eventually joined Hardy at his new spot, but it never became known as the Music Box, and Hardy subsequently left COD's for the Power House, where Knuckles had held his final Chicago spot before leaving to play a residency at Delirium in London in September 1987. (Knuckles, who was unable to detect any temporary, let alone lasting, value in acid house, returned to Chicago in December and then left for New York in January 1988.)

Hardy played alongside Steve "Silk" Hurley at the Power House and in the spring of 1988 the venue was renamed the Music Box. "A lot of the hardcore people who really loved the [Music Box] Underground at 326 didn't like the Power House," says Jamie Watson, who started to go out in the summer of 1988. "The Power House was a huge space compared to 326 and it didn't have the same atmosphere. The next generation was beginning to come through and a lot of the people who did their thing at the Underground felt they were too old to be partying with teenyboppers."

For many, 1988 was the year the Chicago scene experienced an irreversible downtown. Local authorities reigned in the clubs and WBMX went off air, all of which prompted Mixmag, whose attention was shifting sharply in the direction of New York, to announce in its July issue that the Chicago club scene was "dead". But while New York and New Jersey were now challenging Chicago as key centres of house music production, artists based in the Windy City continued to turn out experimental music, even if the circumstances of their release were often murky.

Tyree's "Acid Crash"(included on this album) typified the bedlam. Originally released as "Video Crash" on Rockin House Records in 1988, the record was bootlegged in New York and re-released as "Acid Crash" on House Musik later on that same year. Tyree had no cause to get upset, having drawn heavily on "Video Clash", which was released on Dance Mania in 1988, in order to make the record in the first place. And Lil' Louisaccording to many, Chicago's third most important DJ, even he is widely considered to have been a "long third" behind Ron Hardy and Frankie Knucklescouldn't get too upset, either, because his own contribution to the recording was disputed.

Jefferson (surely the most influential Chicago producer of the mid-eighties) laid down the first version of "Video Clash" with Kym Mazelle around 1986. Jefferson says that Lil' Louis was over his house "every day" during this period, always on the hunt for new music, and when the DJ laid his hands on Jefferson's distorted, virtually insance "Video Clash" he cut out Mazelle's vocal and turned the stripped down tracks into his signature tune at the Future (the old Playground, which Lil' Louis took over in the mid-eighties) and the Bismarck (a hotel where he put on huge pizza parties for a young crowd).

"It was a crazy song," says Lil' Louis. "I used to play it at my parties and people would beg me for it." Jefferson was characteristically blasé when, a couple of years later, Lil' Louis said he wanted to put the record out. "He expressed how upset he was that people were ripping off the tune," says Jefferson. "He then released 'Video Clash' under his own name [with Jefferson's permission] and didn't give me or Kym song writing credits." The recordincluded on this albumwas pressed up on Dance Mania in 1988. So at least the genesis of this particular record, and its manifold offshoots, is clear. Right?

* * * * *

In a short five years, Chicago house had more or less completed the first cycle of its story. The simple version of this narrative goes something l-l-l-like this. Having started out as a small town, organic art form that melded pragmatics, pleasure and creativity, house chiselled out a potentially lucrative market and, after that, was ransacked by moneymen. The drive to commercialism spawned sameness and fatigue, but it also helped generate new markets outside of Chicago that, in turn, spawned new waves of dynamism followed by plagiarism and fatigue.

The slightly more complicated version of house music's first half-decade, mindful that there can be no way back to the genre's earliest years, tells a different version of events. House music, according to this account, emerged in 1984 in an environment defined not by innocence and manic creativity but rather by ruthlessness and blandness. Two years of high creativity ensued (the departure of Saunders to the West Cost to pursue a recording career in R&B for Geffen may or may not have been a coincidence), and this inventiveness revolved around Hardy, who developed a frantically dynamic environment for artists and dancers alike. Some critics suggest that stagnation set in following the release of "Acid Tracks", but experimental tracks were still plentiful ¾ until a combination of government politics, excessive drug use drugs the greener concrete of other cities broke up the reigning artist-DJ-dancer nexus.

As Chicago started to splutter, Manchester, London, Paris and Rimini joined New York and New Jersey and flung themselves into house. (Detroit, and to a large extent Berlin, stuck to Techno.) Deep house emerged as a compelling counterpoint to acidJefferson was once again an important pioneerbefore it mutated into a more general repudiation of progressive house or trance, which were the dominant sounds of Britain and Europe in the early 1990s. By the end of the decade deep house (alternatively known as Garage or New Jersey) had largely descended into a cul-de-sac of jaded, chin-stroking tracks and too-highly-polished vocals. In the meantime, techno and drum and bass forged their position at the head of radical experimentalism ¾ and confined house to the realm of safe nostalgia (even "Dad's music") in the process.

Meanwhile Chicago, having climbed so high so fast, experienced an attack of vertigo and lost its balance altogether. Its subsequent fall was bruising, but not fatal. Key producers and DJs moved away or, in the tragic case of Ron Hardy, passed away, and for a while the city's dance scene, which had partied hard for the best part of a decade, suffered from a nasty hangover. By the early 1990s, however, the Chicago dance scene started to rediscover its rhythm and a new generation of producers (including Cajmere, Roy Davis Jnr., Ron Trent, Glenn Underground, DJ Sneak, Anthony Nicholson, Paul Johnson, Boo Williams) and labels (such as Cajual, Prescription, Clairaudience, Relief and Clubhouse) made sure that Chicago didn't simply signify the past.

While many of the new scenesters looked to disco (for loop-friendly samples) and deep house (for mood-inducing instrumentation), othersmost notably Cajmere and Davis—developed a dialogue with the tradition of acid house. Cajmere's "Explorer" (1994), included on this album, provides one example of this evolving avant-attitude. Davis's "Acid Bass" (1995), also featured here, stands as another. (Incidentally, "Acid Bass" more or less coincided the release of the "Gabrielle", another Davis track, which did so much to inspire UK Garage.) The inclusion of these records stands as a reminder Chicago didn't disappear from the house music map towards the end of the 1980s. The city's experimental foundations might have wobbled for a while, but by the mid-1990s they had been firmly re-established.

 

All quotes are from original interviews unless otherwise stated.

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