Polka (pronounced pohl-kuh or poh-kuh)
(1) A
lively couple dance of Bohemian origin, with music in duple meter (three steps
and a hop, in fast duple time).
(2) A
piece of music for such a dance or in its rhythm.
(3) To
dance the polka.
(4) As
polka-dot (sometimes polka dot or polkadot), a dot or round spot (printed, woven, or
embroidered) repeated to form a pattern on a surface, especially textiles; a
term for anything (especially clothing) with this design.
1844:
From the French polka, from the German
Polka, probably from the Czech polka, (the dance, literally
"Polish woman" (Polish Polka),
feminine form of Polak (a Pole). The word might instead be a variant of the Czech
půlka (half (půl the truncated version of půlka
used in special cases (eg telling the time al la the English “half four”))) a
reference to the half-steps of Bohemian peasant dances; it may even have been a
merger of both. The dance first came
into vogue in 1835 in Prague, reaching London in the spring of 1842; Johann
Strauss the younger (1825-1899) wrote many polkas.
Polka was a verb by 1846 as (briefly) was polk and notoriously, the fabric pattern sometimes is mispronounced as "poke-a-dot". Polka is a noun & verb, polka, polka-dot & polkabilly are nouns and polka-like is an adjective; the noun plural is polkas.
Polka-dot (a pattern consisting of dots (usually) uniform in size and arrangement) is used especially on women’s clothing (men seem permitted accessories such as ties, socks, scarves, handkerchiefs etc) and is attested from 1851 although both polka-spot and polka-dotted are documented in 1849.
Why the name came to be associated with the then widely popular dance is unknown but most speculate it was likely an associative thing, spotted dresses popular with the Romani (Roma; Traveller; Gypsy) girls who often performed the polka dance. Fashion journals note that, in the way of such things, the fad faded fast but there was a revival in 1873-1874 and the polka-dot since has never gone away, waxing and waning in popularity but always there somewhere.
In
fashion, it’s understood that playing with the two primary variables in polka-dot fabrics (the color mix and the size of the dots) radically can affect the
appeal of an outfit. The classic black
& white combination of course never fails but some colors just don’t work
together, either because the contrast in insufficient or because the mix
produces something ghastly. Actually, combinations
judged ghastly if rendered in a traditional polka dot can successfully be used if the dots
are small enough in order to produce something which will appear at most angles
close to a solid color yet be more interesting because of the effect of light
and movement. However, once dots are too
small, the design ceases to be a polka dot.
It’s not precisely defined what the minimum size of a dot need to be
but, as a general principle, its needs to be recognizably “dotty” to the naked eye at a distance
of a few feet.
Moscow-based pharmacy student Antonina Davydova is founder of the BTM (Big Tits Matter) movement, an institution not without critics in Russia but her response to adverse comments was very post-Soviet: “Let’s soak up the spirit of tolerance, comrades! Let’s breathe in deeply the air of equality! Those who are different from the common standard must be free of oppression.” An expression of such Trotskyist sentiments might once have had comrade Stalin (1878-1953; Soviet leader 1924-1953) order the subversive (1) be taken outside, put up against a wall and shot, (2) be sent to the Lubyanka building (KGB headquarters on Lubyanka Square, Meshchansky, Moscow) to be tortured to death or (3) be sent to the Gulag (the Soviet Union's vast apparatus of political prisons and forced labor camps) to be worked to death.
The inspiration for what was originally a single “BTM meme” intended to amuse came to her during discussions about the BLM (Black Lives Matter) movement that began in the US and between the two there are similarities in concept although BLM was triggered by something with serious consequences. Ms Davydova the nature of those discussions: “We came to the conclusion that every person with features that are distinct from the majority (be it skin color, sexuality, or any other physical feature) always ends up having them used as a social value yardstick. In this way, my ‘pronounced biological assets’ are likewise a trigger for people. My friends joked about me becoming the founder of an alternative movement for the rights of genetically ‘gifted’ women. And that is how that post materialized.”
Antonina Davydova watering her pink Impatiens walleriana (commonly known as impatiens or Busy Lizzie) with pink watering can.
While something that began modestly enough with no thoughts of drawing any sort of equivalence with BLM, as might have been expected in the social media age, even before BTM had gained critical mass in Russia, her photographs went viral beyond Russia’s borders, the first vectors the “usual suspects” Reddit and 9GAG. The English-speaking market proved most receptive (“they welcomed me with open arms”) and she noted many comments were in the vein of a common sentiment in the era of “protest moment fatigue”: “Finally, a protest I can get behind!” At that point, the Russian viewership spiked but there BTM was greeted with more restrained enthusiasm, accusations recorded by Ms Davydova including: “self-promotion using my breasts, looking for a sugar daddy, looking like a cow, predictions my breasts would sag as I age and that my protest is about nothing because nobody was violating my rights.”
Where BTM began: The original meme.
She might not have been taking things too seriously but the grievance industry was, as usual, offended. Ms Davydova attributes unpleasant attitudes towards her to “people simply thinking in stereotypes”, Russians and others from the nations once constituent SSRs (Soviet Socialist Republic) of the Soviet Union having “retained a healthy dose of Soviet mentality, which compels them to feel shame and to shame those who stand out from the crowd.” She however maintains a light-hearted view of it all, content to think her body “…is the work of the devil” and grateful not to have been alive in a time when she “…might have been taken for a witch and burned at the stake.”








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