Dancing into Disaster

Have you noticed a trend in dancing. Dancing nurses during Covid, dancing campaigning Green Party MP and now Speaker of the House of Commons dancing with Angela Rippon. Curious we decided to further investigate the art of dance. 

Dancing during or in the immediate aftermath of disasters might seem counterintuitive amid chaos, loss, and survival priorities. Yet behavioural science reveals that movement, especially rhythmic, communal dancing which DOES serve as a powerful psychological and physiological tool for coping, resilience-building, and recovery. 

From structured dance-based education programs to spontaneous expressions and formal dance/movement therapy (DMT), dancing influences behaviour in disaster contexts by addressing trauma, stress, and social disconnection. This includes the incorporation of ritualistic elements in dancing, which draw on ancient practices to process psychological trauma more deeply, though the same mechanisms can, in manipulative contexts, facilitate undue influence or perceived "mind control."

Historical and Extreme Cases: Dancing as a Stress Response

Historical records document unusual mass dancing behaviours during crises, often linked to extreme stress. The most famous example is the dancing plague of 1518 in Strasbourg, where hundreds danced uncontrollably for days or weeks amid famine, disease, and hardship. Modern analyses attribute this to mass psychogenic illness (or mass hysteria), a stress-induced collective response where psychological pressure manifests in shared physical behaviours. Similar "dancing manias" appeared in medieval Europe during plagues and disasters, interpreted today as culturally shaped outlets for overwhelming anxiety rather than purely physiological causes like ergot poisoning.

These episodes highlight how, under acute disaster stress, humans may instinctively turn to rhythmic movement as a release valve. While extreme and pathological, they underscore dancing's role in processing communal trauma when verbal expression fails, echoing ritualistic patterns seen in more intentional healing contexts.

Dancing for Preparation and Perceived Coping Ability

More constructive applications emerge in disaster-prone regions. A notable study from Indonesia examined a dance-based disaster education program for schoolchildren. By incorporating movement and rhythm into lessons about earthquake risks, the intervention significantly improved participants' perceptions of their ability to cope with disasters. Students reported higher self-efficacy (belief in their capacity to respond effectively), greater likelihood of taking appropriate actions during an event, increased disaster knowledge, and more proactive self-learning, even among those with typically poor academic attitudes.

This aligns with protection motivation theory in behavioural science, which posits that heightened risk perception combined with perceived coping efficacy motivates protective behaviours. Dance made abstract preparedness tangible and memorable through embodied learning, reducing fear paralysis and fostering adaptive responses.

Ritualistic Dancing and Psychological Trauma in Recovery

Psychological trauma from disasters, such as earthquakes, floods, wars, or genocides, often manifests as PTSD symptoms: hyperarousal, avoidance, dissociation, intrusive memories, and body-based disconnection. Dance/movement therapy (DMT) and ritualistic dancing address these by leveraging the body's innate capacity to store and release trauma.

Systematic reviews show DMT improves psychological and physiological trauma symptoms, including reduced avoidance, better emotional regulation, lower dissociation, and decreased hyperarousal. In post-disaster or conflict settings, ritualistic elements amplify these effects:

Creation of safety and symbolism — Rituals in DMT (e.g., opening/closing circles, symbolic movements, or guided improvisations) establish containment, allowing survivors to explore terror safely. This mirrors ancient healing traditions where dance serves as a transitional rite from distress to integration.

Embodied discharge and reconnection — Trauma often leads to "freeze" or dissociation; rhythmic, repetitive movements help discharge stored energy (akin to animal tremoring post-threat). Ritualistic repetition fosters flow states, boosting serotonin, reducing cortisol, and rebuilding body trust.

Communal and cultural resonance — Group rituals synchronize movements, releasing oxytocin for bonding and reducing isolation. In post-genocide Rwanda (e.g., AVEGA widows' programs), dance/movement principles eased stress and promoted collective healing. In war-torn Uganda or Sierra Leone, adapted dances helped former child combatants reprogram traumatized nervous systems and mend mind-body splits.

Indigenous and traditional examples — Practices like powwow dancing among Native American communities heal intergenerational trauma through rhythmic drumming and movement, reclaiming power and cultural identity. African ngoma ceremonies or Haitian vodou rituals use communal dance to address "difficult issues," including disaster/war aftermath, facilitating spiritual and psychological renewal.

These ritualistic approaches draw on millennia-old traditions: dance as a core healing ritual worldwide, from Maori haka adaptations for community affirmation to trance dances in African or Amazonian contexts that facilitate spiritual journeying and transformation. In modern DMT, elements like metaphorical dancing, grounding rituals, and group attunement create liminal spaces—thresholds for transitioning from trauma-bound states to resilience.

The Dual-Edged Nature: Rhythmic Rituals and Mind Control Concerns

While ritualistic dancing powerfully aids trauma recovery through trance-like states, induced by rhythmic repetition, synchronization, and focused attention, these same neurobiological mechanisms (e.g., brainwave synchronization, parasympathetic dominance, altered consciousness) can be exploited for manipulation or "mind control" in coercive groups. Behavioural science notes that rhythmic sound and movement rapidly synchronize brain activity, coordinate group behaviour, and induce trance states that lower critical thinking and heighten suggestibility.

In some high-demand groups or alleged cults, repetitive dancing or ritualistic movement has been used alongside music and chanting to foster obedience, emotional dependency, and isolation from outsiders. Notable cases include the 7M Films/Shekinah Church controversy (documented in media and Netflix's Dancing for the Devil), where former members described intense, mandatory dance rituals combined with religious practices that allegedly promoted "brainwashing," financial exploitation, and family estrangement under a charismatic leader. Historical analyses link similar tactics to cults employing music and synchronized movement to rewire emotional responses, direct loyalty, and suppress dissent, redirecting the euphoria of communal rhythm toward the group's ideology or leader.

This duality underscores ethical boundaries: therapeutic or cultural rituals emphasize voluntary participation, safety, and empowerment, while manipulative ones involve coercion, isolation, and undue influence. In disaster recovery, where vulnerability is high, professionals prioritize informed consent and trauma-informed care to prevent misuse.

Resilience-Building Through Movement

Multidisciplinary reviews emphasise recreational and ritualistic dance as stress-regulation tools promoting coping and resilience via emotional expression, synchronisation, social touch, and flow. In disaster contexts, these counter helplessness by building optimism, purpose, and community-level healing. While not a standalone solution, severe PTSD often requires integrated care, ritualistic dancing offers accessible, low-cost benefits, especially in resource-limited settings.

Conclusion

Behavioural science shows dancing during disasters is far from frivolous. Whether preparing communities through embodied education, spontaneously releasing collective stress, or therapeutically rebuilding after trauma via ritualistic elements, it activates mind-body pathways that enhance perceived control, emotional regulation, social connection, and long-term resilience. Ritualistic dancing, rooted in historical and cultural practices, provides structured yet profound ways to process psychological trauma—transforming embodied pain into shared renewal. However, the trance-inducing power of rhythm demands caution, as it can also enable manipulation in coercive settings. In a world facing increasing disasters, integrating such approaches into preparedness and recovery—ethically and transparently—could offer a rhythmic, profoundly effective behavioural intervention.