We have neurons in our wombs and for a moment, we get to taste what it feels like to have our center there. The twerkshops reconnect us with the center of gravity, our first brain. Online, we only exist through the mental and the ego self. We have hierarchized our bodies and we have lied to ourselves, making the center of gravity the second center, and making our brain – our ego body – the main center of our bodies. The politics I try to transmit with the twerkshops are ‘pum pum politics’: the pum pum is the ass but also the pelvic floor. To accept that you have fat in your body, that it’s visible and that you feel hot, goes deep into a lot of gendered ideas about what beauty is and what femininity is, what respectability is. If we have fat, we’re told to hide it or to tone it. As gendered human beings, we are told not to have fat on our bodies. Any holistic medicine will tell you that when you move the fat in your body you are moving your emotions: they are linked. Then we start weaving all of these knowledges that revolve around philosophy, religion, spirituality.ĪH: So it’s a cathartic experience for people who attend.įS: Of course. I ask people why they are there, what question they want to explore. I don’t pontificate in twerkshops, I’m not there to give a conference. It’s the muscle that unites the legs to the spine and therefore to the brain. We speak about the muscle of the soul, the psoas, a really deep tissue muscle, the first we develop. In the twerkshops we talk about the history of God, of theology, about the origins of Abrahamic religions. That’s when all the Abrahamic religions were born, with the punishing father God in the sky. With agriculture came private property, and we took on a dominant relation to nature. We were living in this fertile land, the region of Saharasia, and we started to work the land. In Saharasia, 15,000 year ago, as a species we suffered major neurological rewiring, where we felt punished by the gods – the goddess – and we thought we were doing something wrong. When we were hunter-gatherers, we had a relationship to the land that was one of adaptation and there was no private property. As they were turned into a line towards the male gaze, those dances lost their healing properties.ĪH: This connection between open knowledge sharing and early witches’ circles reminds me of Silvia Federici’s book Caliban and the Witch, on capitalist enclosures and the politics of the commons.įS: I am researching this a lot. Eventually, patriarchy broke those circles and broke them open towards the male gaze. In the circle, the energy that we share is very organically redistributed. Twerking comes from neolithic sexual dances, celebratory ritual dances done in circles. Think of the image of the circle of witches. The circles of women, of bodies, of women of colour: these are the things that white supremacy wants to annihilate the most. The idea of the circle comes back a lot for me. The idea with the twerkshops is to dismantle those ranks and reinstate circle learning. If you look at the way we learn, all the educational steps we go through, we’re always sitting down in ranks, and we have a teacher who is facing us in a powerful bodily position. One of my big statements at the moment is stop privatizing knowledge! In Spanish knowledge is saber and power is poder – so it’s saber sin poder. Portrait of Fannie Sosa (centre), Courtesy of the artistĪlison Hugill: Tell us about your twerkshops and instructional videos: what is the political dimension you bring to this popular dance move?įannie Sosa: The twerkshops are all about knowledge sharing.
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