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This article examines our ethical responsibility toward artists engaged in harmful behaviors. Specifically, I demonstrate when and why we are morally obligated to withdraw our public and financial support from Artists Who Cause Harm such as Louis C.K., Terry Richardson, and Ryan Adams. Using a moral distinction presented by Philippa Foot and others, I identify this support as enabling harm when the wealth and influence that we support removes typical barriers that protect victims from harm and interposes barriers that prevent victims from avoiding harm. I proceed to demonstrate that our personal support is morally significant, and we have a moral responsibility to make contributions to collective action when the cost is low or the degree of belief that others will contribute is high. Here we have both a strong belief that others will withdraw support and a relatively low cost to ourselves to do so. I acknowledge that enabling current harms is only a sufficient condition to withdrawing support from an artist and should not minimize other reasons for avoiding certain artists and their works. However, when we do believe that our support enables an artist engaged in harmful behaviors, we have an obligation to withdraw that support.

Despite several high-profile cases and years of #MeToo activism, a lack of systemic change and consistent consequences for many alleged offenders has led journalists and fans to wonder when the popular music and stand-up comedy industries will truly have their ‘MeToo moment.’ In this article, we explain that this moment has already arrived, but has produced inconsistent results in these industries due to the unique cultural and structural obstacles they share, and which frustrate civil sphere actors’ attempts at civil repair. Our analysis draws on Jeffrey C. Alexander’s (2018, 2019) theory of societalization – the process by which institutional crises come to be seen as social problems that demand the intervention of civil sphere actors. We argue that where #MeToo and the popular music and stand-up comedy industries are concerned, the process of societalization has been (and will likely continue to be) ‘blocked’ or ‘stalled’ (Alexander, 2018, 2019). We suggest that the potential for societalization is reduced due to a combination of the arts sphere’s anti-civil values and weak institutionalization in the popular music and stand-up comedy industries.

"Giovannitti argues that if we delve into our anxieties around art and sex, we can find new ways to live and spaces of freedom"--

Depuis l'arrivée de #MoiAussi et des autres mouvements de libération de la parole, on a assisté au Québec à une succession de scandales sexuels impliquant des personnalités publiques, figures respectées et influentes qui avaient abusé de leur pouvoir, parfois des décennies durant. Michel Morin fait un pas de côté pour revisiter ces histoires encore sensibles, en portant une attention particulière à leur traitement médiatique. Avocat de formation, il se penche aussi sur le fonctionnement du système judiciaire et son impact sur le processus de dénonciation. Sans s'ériger en juge, l'auteur laisse parler les faits, bien souvent accablants, dans un essai qui permet de prendre la mesure de ce qui a été trop longtemps ignoré, voire toléré, et du chemin qui reste à parcourir.

C’est la firme de management de Simple Plan, Coalition Music, qui a confirmé la nouvelle. Chady Awad avait justement remplacé David Desrosiers lorsque ce dernier avait pris une pause de SP pour traiter sa dépression de 2017 à 2019. Awad était également photographe et vidéaste pour Simple Plan. Simple Plan a mis fin à sa... View Article

Ni’Ja Whitson turns a piece that was originally commissioned as a keynote lecture for the 2020 Collegium for the African Diaspora Dance (CADD) conference, Fluid Black: Dance Back. This chapter is a hybrid text that centralizes Black Transgender and Nonbinary experiences in a conversation of futurity in African Diasporic spirituality, dance traditions, and performativities. Furthermore, Super Fluid/Super Black interrogates beingness through an exploration of astrophysics and global attempts at Black erasure to uncover new strategies of collectivizing under physical, metaphysical, and cosmic bodies that dismantle cisheteronormativity at their core.

A few pioneers have shown the way, but who will follow?

This article considers a Two-Spirit and Indigiqueer protest at the Canadian Museum for Human Rights as a flashpoint that exposes problems with how memory-making institutions are incorporating lesbian, gay, bisexual, trans and queer issues into their programming and/or collections. The protest brings into relief the museum’s investment in a homocolonial framing of remembrance for the way in which the telling of lesbian, gay, bisexual, trans and queer ‘progress’ is entangled with a settler colonial political economy wherein the tokenistic inclusion of some queers into the sexual citizenry happens alongside the dispossession, devaluing and criminalizing of others. I then undertake some preliminary ‘curatorial dreaming’ upon two other interventions–commentaries uploaded to a digital story bank by a Two-Spirit and an Indigenous queer museumgoer, and the short film Woman Dress by Plains Cree artist TJ Cuthand. Along with the protest, the commentaries and the film unsettle homocolonial frames of remembrance and provide critical openings towards decolonial queer memory work at the museum.

Theatrical dance remains widely perceived as an unconventional activity for boys and young men in many Western contexts. This chapter focuses on professional male dancers’ pathways into recreational, pre-professional dance and assesses the various obstacles encountered and the sources of encouragement available to continue dancing and to pursue a dance career. Data analysis challenges the assumption that homophobia and hierarchies among boys, men, and masculinities have been erased. The chapter argues that wider systems of inequality, oppression, and power persist. These continue to affect boys and young men, influencing their choices and the possibilities to transgress gender norms.

Through the lens of personal experience, this chapter provides an exploration of the oft-concealed practices and hypermasculine ideals in dance education. Commercial, concert, and academic dance pedagogy continues to create and perpetuate homophobia that restricts the definition of “boy dancer” to the point of creating a false scarcity and competition to be the most cis-heteronormative male possible. Alterio argues this environment contributes to the perpetuation of discrimination against LGBTQIA+ dancers, the exclusion of non-cis boys, and lack of innovation in the field. Recommendations are offered to those interested in pushing the boundaries of performance and gender identity and a call for institutions to support this work.

While there is a lack of research into abuse in elite dance, numerous allegations of emotional, sexual and physical abuse of dancers can be found anecdotally in the media, legal convictions and personal accounts. As more dancers speak out, the scale of the problem within preprofessional schools and professional companies is becoming apparent. Accordingly, effective safeguarding mechanisms for preventing, identifying and reporting abuse are urgently needed. This viewpoint is intended to raise health professionals’ awareness of factors contributing to abusive practices found in dance environments and the potential clinical implications of abuse to dancers’ health and well-being. We also call for research and policy engagement on safeguarding and abuse prevention designed and implemented in partnership with stakeholders, aiming to promote safe and positive dance environments for all.

Personal Safety for Dance exists to develop a dance environment that is free from abuse, open, and supportive for all in dance.

«En octobre 2017, devant la vague de témoignages suscitée par le mouvement #moiaussi, j’ai senti une urgence : une fois sorties du silence, nous ne devions pas y retourner. C’est la raison pour laquelle j’ai lancé un appel. Ce livre est une chambre d’échos. Un chœur. Sans déesse ni héroïne en tête, des voix avancent. Nous faisons front commun.» Martine Delvaux «Je n'en ai jamais parlé à personne» : paroles recueillies et agencées par Martine Delvaux

ACTRA National’s Diversity, Equity, Inclusion & Belonging Committee promotes the principles concerning the casting of People of Colour, Indigenous Peoples and people with disabilities. The best initiatives are driven by members. We can better shape initiatives to support you by getting to know our membership and understanding your experiences. We welcome your input and your […]

The best initiatives are driven by members. By getting to know the membership and listening to your experiences, we can better shape initiatives that support you. Does your ACTRA Branch have a Women’s Committee? Find out by contacting your Branch office or contact the National Women’s Committee if you would like to get one started. […]

ACTRA National is proud to be launching the ACTRA National Progress Pride Committee. The inaugural Committee meeting took place on Friday, May 26th, 2023. Mandate The mandate of the committee is to address issues that impact the Queer ACTRA membership across the country, and to build a National community through the sharing of relevant information […]

"What can the #MeToo moment teach queers about consent? And what can queers teach the rest of the world about ethical sex? This radical book brings together academics, activists, artists, and sex workers to tackle dangerous questions about sex, power, consent, and harm.While the authors in this volume are committed to promoting consensual, pleasurable sex, we reject heteronormative, one-size-fits-all models of consent and sexual ethics.#MeToo ushered in an era of reckoning and accountability for one powerful man after another. But too often it has defined sex and harm in starkly heterosexual-and often white and wealthy-terms."Unsafe Words" tells a queerer side of the #MeToo story. Not all of us seek safety in sex. Nor do we all believe "enthusiastic" models of consent are practical or appropriate for some queer communities. We look instead to the tools queer communities have developed themselves to practice ethical sex-from the sex worker negotiating with her client to the gay man having anonymous sex in the backroom. We also consider how queers can better respond to sexual violence. How can our communities do better at responding to and preventing sexual violence?This challenge is especially daunting in a world where the only recourse made available is typically law enforcement, a pillar of American racism, transmisogyny, and homophobia.How can our communities imagine different responses to sexual violence that do not depend on the law to serve justice?The "unsafe words" in this volume challenge dogmatic assumptions about sex and consent while exploring tools and language to promote better, more ethical, and more pleasurable sex for everyone"-- Provided by publisher