Cross-posted at Racialicious.The Harlem Shake is a syncopated dance form that first appeared on the New York hip-hop scene in the early 1980s. In 2012 music producer Baueer created an electronic dance tune, unfortunately calling it The Harlem Shake. Baueer’s song inspired an Internet meme in which people rhythmlessly shake their upper bodies and grind their hips in a tasteless perversion of the original dance.
This fake Harlem Shake meme has become so ubiquitous that it has been “performed” by the English National Ballet, and gone further globally with a video from the Norwegian army, and in Tunisia and Egypt, where the song and imitation dance has become a protest anthem.
The irony of an African-American cultural relic being white-washed to the point where other people of color perform its bastardized version is not lost, and this takes on a whole new level as teams with majority African-American members such as the Miami Heat and Denver Nuggets add to the fake Shake canon.
A major problematic of this meme is that it takes an already marginalized group in America, one whose history and culture has often been appropriated and co-opted in fetishistic ways by the white majority, and makes a mockery of not just them, but an entire dance tradition. This is not lost on residents of Harlem, many of whom recognize cultural appropriation and malrepresentation when they see it:
In spite of a number of calls online from African-American writers, artists, scholars and supporters like myself to bring attention to the real Harlem Shake, every day there is instead a new group adding to the misappropriated dance. When you Google “The Harlem Shake” you must scroll through pages before you reach any posts about the actual hip-hop tradition.
This literal erasure of black culture and its replacement with an absurdist movement and meme needs to be considered in light of African-American oppression and institutionalized racism in the United States. Supplanting the sinuous artistry of the Harlem Shake with frenetic styleless arm flailing and hip thrusting is yet another brick in a grand wall of symbolic and structural violence that further relegates an entire culture to the margins, both on and offline.
As the Harlem residents said in response to the meme: “Stop that shit.”
P.S. Here’s how to actually do the Harlem Shake.
Sezin Koehler is a half-American half-Sri Lankan informal ethnographer and novelist living in Lighthouse Point, Florida.
Comments 64
Ash — March 18, 2013
This whole post is reaching...
Is this an issue of appropriation or simply sharing the same name?
The internet meme "Harlem Shake" was never supposed to be anything like the actual dance. The electronic dance tune is named the "Harlem Shake" because it contains a sample of those lyrics from another song. Perhaps the original song was a Harlem Shake nod, but the internet meme was never related. Baauer has no control of what internet memes center around his song. The meme usually goes as follows: one person dancing while being ignored by the other people in the room, -music changes-, everyone else in the room starts dancing/ridiculousness commences. The point of these videos is seeing the ridiculousness after the music changes. I don't think anyone in the videos every even TRIED to do the Harlem Shake because that's not the point. It's not "let's make fun of this dance", it's "let's put on costumes and act crazy".
That said, the use of the name the "Harlem Shake" by Baauer could be seen as problematic IF it was not a sincere nod to the dance, but how can we know if that was the case? We don't know if Baauer was appropriating a dance OR simply saw a good opportunity to sample a song OR sincerely enjoys the Harlem Shake.
Perhaps I'm being naive but I think it went like this...
--Baauer makes catchy song called the "Harlem Shake" because he sampled those lyrics (for a reason that remains unknown)
--Person on internet uses song in a video featuring peoplel dancing
--Person on internet calls video "Harlem Shake" because that's the name of the song used
--Video goes viral, spawning hundreds/thousands of imitators who also name their vids "Harlem Shake"
Yrro Simyarin — March 18, 2013
Looks more like the natural process by which ideas change and mutate as they pass through different cultures and generations, until the origins are almost completely unrecognizable. The ... conservative viewpoint of this post amuses me.
pduggie — March 18, 2013
Nothing in culture is "fake". And it seems its only problematic if you problematize it.
Next you can complain that image macros take the image out of the original creators context and re-purpose it.
Guest — March 18, 2013
Nothing in culture is "fake". Its all performance.
How do people react when you tell them they are nasty problematizers? Are the people who take images out of context for image macros also a scourge?
pduggie — March 18, 2013
Nothing in culture is actually "fake". Its all performance.
How do people react when you tell them they are nasty problematizers? Are the people who take images out of context for image macros also a scourge?
WG — March 18, 2013
No true Scotsman would do the fake Harlem dance.
alwaysanswerb — March 18, 2013
The fact that this meme appropriates the Harlem Shake name (because I'm not arguing that it's not) strikes me as unfortunate, because if considered in a vacuum, it's one of the more entertaining surrealist/absurdist memes to come out of the internet for awhile. It could have been the kind of thing that had gender- and color-blind participation, because unlike other popular memes of the last year (see: "Ain't nobody got time for that" and even "Hide yo' kids, hide yo' wife") it doesn't inherently trade on differences amongst cultural groups. I wish we could go back in time and give the creators of this thing a new song to work with that didn't sample the words "Do the Harlem Shake," because then this thing could be a lot less problematic and more free to revel in its stupidity.
ConsiderAgain — March 18, 2013
I can see the disappointment from those who do the correct version of the dance. That being said, it's an incredible jump to the conclusion that the new videos are racist or somehow trying to "erase" black culture. Let's use a little common sense.
Brutus — March 18, 2013
Has it been established that appropriation and assimilation is universally problematic?
MJS — March 18, 2013
The main reason they're calling this The Harlem Shake is because there weren't many lyrics in the song and it's a more catchy name than "Con Los Terroristas."
If anything this trend has brought new light to the "real" Harlem Shake, a dance that few were talking about before it found itself sharing a name with this new meme.
Fistandantilus — March 18, 2013
Stealing from dumb black people is a proud white person tradition.
Storyteller07 — March 18, 2013
Tell you what, you can have the phrase "Harlem Shake" back, when I can put the words "queer", and "gay" back into general use with their original definitions.
ltrain952 — March 18, 2013
I found the criticisms of this article far more enlightening than the article itself. What, exactly, is problematic here? An outdated dance style that few in Harlem really even care about anymore (I live in New York, have friends from Harlem) and which recieved little popular attention until the meme with the coincidental name came along. Those Harlemites shown in the video criticizing the meme were (intentionally, I think) removed from its proper context: as an Internet phenomenon and not some devious manufactured instrument of cultural appropriation designed to compete with the "original", itself an amalgamation of older cultural trends.
Samuel Thomas — March 19, 2013
The issue you mention here is identical, in character, to arguments about the national appropriation of Afro-Brazilian culture by the Brazilian nation-state. That otherwise initially Afro-Brazilian phenomena - Feijoada (the national dish), Samba (one of the national musical genres), various aspects of Carnaval (national celebrations) among others - are now nationally and internationally recognised not as Afro-Brazilian but simply as Brazilian, so it has been argued, is one of the contributory factors to the difficulties of black mobilisation in the country, as the symbols they might otherwise coalesce around at the 'popular/grassroots' level, are no longer solely Afro, but predominantly Brazilian. This leaves the 'struggle' to the upper echelons of 'blackness', namely in the hands of educated activists and intellectuals whose distance from the 'masses' means that there is, to a degree, a disengagement within the movement thereby rendering it less effective.
Anyway, just an interesting parallel I thought.
a — March 19, 2013
I did something I called The Harlem Shake in the 70's. It was cute, I was in elementary school and it involved flowers and a dance. Therefore anything called Harlem Shake but my little dance is culture appropriation and wrong wrong wrong and "stop that shit".
No?
Well damn. I guess culture DOES evolve and you can't own it.
mimimur — March 19, 2013
I didn't aven consider that it might be problematic before now or know anything about the original dance. Great post! Also, looking at the comments I really hope that SI will make a post about defensive fan culture and being able to enjoy something while still being aware of its faults. The way that the apologists are handling this is ridiculous.
Azizi Powell — March 19, 2013
For the record, no pun intended, most articles about the original Harlem Shake suggest that that dance may have been patterned after the Ethiopian [shoulder shaking] Eskista dance. I personally think that is a bit of fakelore which was spun after the fact because someone who knew about the Eskista dance and saw the albee/Harlem Shake dance, and recognized the similarities between those two dances.
However, there are other traditional African dances (in West Africa for example) feature rhythmic shoulder shaking. So if (and I think it's a big IF), the original Harlem Shake was created in imitation of an African dance, that dance need not have come from Ethiopia. And, it seems to me, that the original Harlem Shake wasn't so much a matter of cultural borrowing, but of cultural retention, that is, people of some Black African descent dancing to similar percussive music in similar ways that other people of Black African descent have danced & still dance to that music.
With regard to the internet craze that is now called the Harlem Shake, I belong to the "you wouldn't call the ballet the polka" school of thought. In other words, I believe that that new "dance" should have been called something else, and to call it "the Harlem Shake" is to capitalize off of Harlem's reputation as a place where a number of memorable social dances have been created.
Here's a link to a post that I wrote on my cultural blog about the origins of the Harlem Shake:
http://pancocojams.blogspot.com/2013/02/the-origins-several-examples-of-harlem.html
A link to another post on my blog about the (possible) West African roots of the Harlem Shake is given in that first post.
anon — March 19, 2013
I can usually see how cultural appropriation trivializes, mocks, or somehow capitalizes on the cultural production of a marginalized community. But there's also such a thing as a tribute or imitation-as-admiration... Being a hopeless dancer, and coming from a social group that has actually banned dancing at its extreme edges, I have no eye for subtleties of movement and rhythm, and I truly don't see the difference between the dances presented on this page as original and as "tasteless perversion." Some of those who appear to be making a mockery of the dance may simply be making a badly-executed tribute imitation.
Pablo — March 19, 2013
I generally agree with the premise of the author's argument, but using a clip from Clipse's "Grindin'" video as a marquee banner, and starting out the gate with the "early 1980's" stance is a bit misleading. Or I'm obsessed with that video and am paying too much attention to detail.
LeilaM12 — March 20, 2013
I'm not even going to attempt reading the comments, but great article, thank you!
Tobey Steeves — March 22, 2013
While I generally appreciate the diversity of perspective in Sociological Image's posts, I read this entry as exceptionally poor - prejudiced, even.
First, I think there's irony in laying claim to a "fake" and "real" Harlem Shake in 2013. Has the author failed to make the postmodern turn? Either way, in this instance the author is incorrect in critiquing the "appropriated" version as "fake". This is because the "real" version - the one attributed to "Al B", a native of Harlem, New York - is an appropriation itself. According to Al B, his Harlem Shake "comes from the ancient Egyptians and [is akin to] what the mummies used to do." (See => Inventor of Harlem Shake interview - http://www.insidehoops.com/harlem-shake-081303.shtml)
Second, I think an underlying - but unexpressed - current within Koehler's argument is an appeal for reclaiming the sacred in an age of commodification. Phrased differently, Koehler suggests that there's some sacred essence in the "real" Harlem Shake that is somehow lost and/or perverted by the "fake" Harlem Shake. But, as I noted above, there is /no/ "real" or "fake" Harlem Shake, and if there /were/ a "real" Harlem Shake it'd be dancing Egyptian mummies, not African Americans in Adidas bouncing to hip hop. On this basis, I read Koehler's appeal for the sacred as misplaced and naive.
Overall, I think Koehler has a somewhat thin theorization of culture. In particular, I would invite Koehler to spend some time with the work of Stuart Hall, who advances a 'circuit of culture' model incorporating representation, identity, regulation, production/consumption. I would suggest that Hall would add a great deal more nuance - and validity - to Koehler's cultural analyses.
Tobey
The Sunday Salon: The Edible Book Festival (Or, Cheese Touch: A Love Story) | The Literary Omnivore — March 24, 2013
[...] More on the problematic Harlem Shake. [...]
@tomstafford — March 24, 2013
I feel about this similarly to how I feel about the military using apache helicopters and tomahawk missiles. Both appropriations are bitter reflections of a history of racism, but I'm most upset about the history of racism, not the names. And the Fake Shake does at least have a positive side
linkgx1 — March 28, 2013
What I dislike the most is how black is "barbaric"...aka ghetto. Everything associated with black people is "wrong" until its white. That makes it all right. Rap is terrible until Eminiem does it. Really?
Twist, shout, and let it all out.. | Shaking up the Harlem Shake — March 28, 2013
[...] The Problematics of the Fake Harlem Shake [...]
Far McKon — April 9, 2013
This article doesn't live up to the excellent quality of most Soc. Images posts. I think there is a good point buried in this article, on the loss of culture, etc. I'd be delighted to read a re-write by someone who has done some research and thinking on the topic. There is an absurd amount of assumption and conjecture in this post.
I have little interest in how the author was offended, which seems to be the core of this post.
This meme is a few weeks old. Detailed info on people's intentions, historical knowledge and references, etc can all be found. And found at a speed only enabled by the last decade of technology. How about finding out if people intended a mockery, or tribute? Or finding out what the original song maker, and what the 'first' Harlem Shake Meme video maker thought of their work? Or even review how wikipedia edits merged and split the 'Harlem Shake' meme into/away-from their page on the dance style?
Culture Is the New Resistance | OccuWorld — April 14, 2013
[...] like the Harlem Shake and other cultural protest videos quickly go viral, sometimes even attracting the attention of the [...]
The Story Behind the Story: Blurred Lines, Project Unbreakable and Going (Moderately) Viral | Zuzu's Petals — October 2, 2013
[...] at Sociological Images, Lisa Wade — for whom I’d written a well-received piece on the fake Harlem Shake — would be interested. She [...]
Deibel — October 27, 2013
Stop being such a buzz kill.
Guest Post — The Problematics of the Fake Harlem Shake | Zuzu's Petals — January 24, 2014
[…] published at Sociological Images and cross-posted at […]