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There are many dances on Gor, each part of Gor having its own versions and styles
there are dances for Freemen, Freewomen, and mostly .... slaves

To be sure, many of the dances of female slaves are lovely and sensuous; others, of course, are piteous and orgasmic. In all fairness, though, one must note that there is a large variety of slave dances on Gor, and that there is some variation from city to city. The institution of female slavery on Gor is doubtless thousands of years old; accordingly it is natural that there should be great complexity and refinement in such a delicious art form as slave dance. There are even, it might be mentioned, hate dances and rebellion dances, but most dances, as might be expected, are display dances, or need dances, or love and submission dances; even the hate and rebellion dances, of course, conclude, inevitably, with the ultimate surrender of the girl to her master as a love slave. 
Fighting Slave of Gor

There are many versions of several of these within the books.  Many of the quotes and Dances themselves are really too long to place here.  in that case  there is included portions of the quote so that one may perhaps get a Idea of the dance and meaning.

 

 

†...Dance...† †...Notes/description...†   †...Quote/Reference...†

Beauty     Mirus looked at me, startled, and I looked at him, reproachfully, and frightened, and than, as though he had whipped me, and commanded me, I began to dance. There was no music, of course, and so the dance must content itself largely with the expression, as it were, of my servitude, and my subjection to his will. I moved as beautifully as I could, and as though in fear the before him, trying to please him, begging to placate him. From time to time in the dance I reacted again as though I had felt the whip, crying out in pain, looking at him in terror, sometimes struck even to my knees. Sometimes, too, I tried to dance before the stranger, but his eyes would inform me that it was before Mirus that I was to dance slave beauty.
Dancer of Gor
Beauty

-Another version-

    I again turned my attention to the dancers. Their movements were graceful and decorous. One would scarcely know that they were slaves, save, of course, that they wore collars and danced their beauty for men. Their movements were lovely, and refined. Free women might even have been present. This was suitable for the type of party which I had planned. This was not the type of party at which, say, the women of the enemy are forced to dance naked and, afterwards, are to be allotted to the victors as slaves, according to the whim of the commander or according to the fall of the dice. Similarly it was not one of those parties in which a given number of slaves must dance within a circle of free men, of equal number, with whips, stripping themselves to the strokes of the whips and then dancing towards the men. The man who does not accept the woman whips her back from him; similarly the woman who does not dance toward a man is whipped until she does. It is common in this form of dance to make each woman, dancing to each man, go about the circle at least five times. In this way the men have a chance to inspect the women, and consider which ones interest them. Needless to say, it is not long before the women are striving desperately to please the men. Only when she has sufficiently pleased a man is she permitted to crawl from the dancing circle to the cushions of her master for the Ahn.
GuardsMen of Gor
Belt     The dance receives its name from the fact that the girl's head is not supposed to rise above the Warrior's belt, but only purists concern themselves with such niceties; wherever the dance is performed, however, it is imperative that the girl never rise to her feet.
The music now became a moan of surrender, and the girl was on her knees, her head down, her hands on the ankle of the Warrior, his sandal lost in the unbound darkness of her hair, her lips to his foot.
"Sura is doing a good job with her," said Ho-Tu.
I agreed.
In the next phases of the dance the girl knows herself the Warrior's, and endeavors to please him, but he is difficult to move, and her efforts, with the music, become ever more frenzied and desperate.
Assassins of Gor
Chain     ......She circled the warrior like a captive moon to his imprisoning scarlet sun, always at the length of the chain. Then he would take up a fist of chain, drawing her each time inches closer. At times he would permit her to draw back again, but never to the full length of the chain, and each time he permitted her to withdraw, it was less than the last. The dance consists of several phases, depending on the general orbit allowed the girl by the chain. Certain of these phases are very slow, in which there is almost no movement, save perhaps the turning of a head or the movement of a hand; others ate defiant and swift; some are graceful and pleading; some stately, some simple; some proud, some piteous; but each time, as the common thread, she is drawn closer to the caped warrior. At last his fist was within the Turian collar itself and he drew the girl, piteous and exhausted, to his lips, subduing her with his kiss, and then her arms were about his neck and unresisting, obedient, her head to his chest, she was lifted lightly in his arms and carried from the firelight.......
Nomands of Gor
Collar ** This is the only mention of this dance that was found and there is no real description of it **   There were various matches in the pit of sand that evening. There was a contest of sheathed hook knife, one of whips and another of spiked gauntlets. One of the slave girls spilled wine and was fastened to a slave ring, stripped and beaten. Later the Musicians played and a girl I had not seen before, whom I was told was from Cos, performed the collar dance, and creditably. 
Assassins of Gor
Drum Dance **still looking for more on this one right now this is the only reference  I have found**   “I have not seen the performance of a drum dance in four moons,” he said
Beasts of Gor
Earth Girl Here the slave mimics earth garments and slowly strips  to end as a Gorean slave girl   The brassiere had been simulated cleverly with soft white silk. Her beauty, soft, and almost as though protesting its confinement, strained against this silk. Too, between her breasts, this silk had been twisted and knotted, this making even more evident the sweet contours of her beauty, and the sturdy, silken restraint placed upon it. The panties, too, were simulated with white silk, which, in a narrow rectangle, had been wrapped twice about her hips and tucked in at her waist. There was no nether closure to this silk, of course. The Gorean slave girl is not permitted to shield her intimacies without the explicit permission of her master. Besides these two garments, intended, respectively, to suggest the brassiere and panties of an Earth girl, she still wore, of course, the light, narrow white scarf, this twisted and wound twice about her throat, the ends thrown over her left shoulder. The girl then, to the music, put back her head and put her hands behind her back, and, reaching high behind her back, this lifting her breasts beautifully, strained for a moment, and then, one by one, twisting slightly, undid the hooks on the confining, tight silk. Our eyes met. The silk was then dropped to one side, "Superb," said Glyco. She then reached to the white scarf on her throat and, beautifully, to the music, undid it one turn. She then, to the music, drew it beautifully, slowly, from her throat, and, gracefully, dropped it to one side. She wore, of course, now revealed, a close-fitting, gleaming slave collar. She lifted her head, and, with her fingers, delicately indicated and displayed the collar. She then stood before us as a barefoot, half-naked, collared slave. Gorean applause, and murmurs of appreciation, greeted this aspect of her performance. Our eyes met again. She then reached with her right hand to her waist and undid the tuck in the silk which was wrapped about her hips. Slowly and beautifully then, to the music, with both hands, she unwound the silk, and then dropped it to the tiles.
Guardsmen of Gor
Free maidens “Look,” said Marcus. He referred to a new girl, joining the others in the circle. She wore ropes and performed on her knees, her sides, her back and stomach. “She is very good,” said Marcus. “Yes,” I said. The dance in the circle, as one might have gathered. Was not the stately dance of free maidens, even in which, of course, the maidens, though scarcely admitting this even to themselves, experience something of the stimulatory voluptuousness of movement, but slave dance, that form of dance, in its thousands of variations, in which a female may excitingly and beautifully, marvelously and fulfilling, express the depths and profoundness of her nature. In such dance the woman moves as a female, and shows herself as a female, in all her exciting ness and beauty. It is no wonder that women love such dance, in which dance they are so desirable and beautiful, in which dance they feel so free, so sexual, so much a slave. Another woman entered the circle. She, too, was excellent.
Magicians of Gor
  More than fifty slave girls, their hair coiffured high on their heads, clad in sleeveless, classic gowns of white silk, were aligned on the walk nearest the wall containing the iron door, that leading within to the halls of the fortress. To the music of the musicians, near the iron door, they performed a most decorous dance, slowly and gracefully lifting their arms and turning, facing first one side and then the other. In their hands they held baskets of flower petals. The dance was the sort that free maidens of a city might perform to honor and welcome visiting dignitaries, or the ambassador and his entourage, of a foreign city. Had their gowns not been sleeveless, and had they not been barefoot, and had their throats not been locked in collars, one might have mistaken them for free women. I could smell viands, too, cooking, the delicious odors of them emanating from the holding. A feast was being prepared.
Guardsmen of Gor
Leash     “I have shaken the leash, once,” I said. “You did not then perform. Fortunate it was for you then that you were a free woman, and not a slave. Even so, I was not pleased. Do you understand?” “Yes!” she said. “Now, when I shake it again, you will perform.” She put her head down, trembling.  “Do you understand?” I asked. “Yes,” she whispered. “You must remember, gentlemen,” I said, “she is only a free woman.”  I shook the leash and Lady Klio, naked, attempted to perform.
---cont---
 “Continue to perform,” I said. “You may leave your knees, but do not rise to your feet.” She regarded me, in wild protest. “Yes?” I said. “Do not make me do these things,” she begged. “Do not make me dance and writhe so. I am a free woman!” “Your freedom will soon be a matter of the past,” I told her. “How well you do now could influence the quality of your life in the future.” “Do not fear,” I said. “I know you are truly a slave. I learned it in your kiss, when you were shackled at the wall at the Crooked Tarn. I think that perhaps, in the same kiss, you learned it.”
---cont---
That had been an excellent leash move, to be sure. Klio displayed herself brilliantly on the leash. Such things seem very natural for a woman. perhaps they are, to some extent, like slave dance, instinctive, the biological template, or genetic dispositions for them, having been selected for thousands of years ago, the most pleasing of captive women, perhaps, those squirming best on their tethers, or in their bonds, tending to be utilized for sexual conquest. Perhaps, however, they are associated, in their way, with something even deeper, something clearly selected for, the biological need of a woman to belong, to be approved of and to love. 
Renegades of Gor
Love dance of the wagons     The girl looked at him gratefully and she, with the others, rose to her feet and to the astounding barbarity of the music performed the savage love dances of the Kassars, the Paravaci, the Kataii, the Tuchuks. They were magnificent. One girl, the leader of the dancers, she who had spoken to Kamchak, was a Tuchuk girl, and was particularly startling, vital, uncontrollable, wild. It was then clear to me why the Turian men so hungered for the wenches of the Wagon Peoples.
Nomads
Mat     “Have you ever felt the slave whip?” I asked. “Yes, Master,” she said, terrified. “Do you want to feel it again, now?” I asked. “No! Master!” she said. “Perform,” I said. “Yes, Master!” she said. “Better,” I said, “better. Remember you are no longer a woman of Earth now. More leg extension. That is behind you. You are now only a Gorean slave. Good. You are not even a person any longer. You are now only a lascivious animal that exists only for the pleasure of men. Only an animal. Do not forget it. But an incredibly desirable animal. Lift your hand more piteously. Good. The most desirable form of animal in existence, the female slave. That expression, improve it. Let it show that you beg a man for his touch. Do you beg a man for his touch?” “Yes,” she cried, suddenly, “I do!” “Use the chain,” I said. “It is on your neck. Use it! Use it in this mat dance.” “Dance?” she wept. “Yes,” I said, “You can consider it a dance. You can treat it as a dance. You are writhing for a master, pausing now and then to startle him with your beauty, on your chain. There is even music here. Feel it in your belly. Deep in your belly! Deeper! Yes! Yes!” “Take me!” she cried in English!” “I beg you to take me!” I took her in my arms, and kissed her. She was helplessly hot and open.
Mercenaries of Gor
Need

-Because of the Length and importance of the quote itself both columns here will be used for the quote -

I turned away and gave my attention to the slave writhing on the tiles before me. She was performing a need dance, of a type not uncommon among Gorean female slaves. Such a dance usually proceeds in clearly defined phrases, evident not merely in the expressions and movements of the girl but in the nature of the accompanying music. There are usually five phases to such a dance. In the first phase the girl, dancing feigns indifference to the presence of men, before, whom as a slave she must perform. In the second phase, for she has not yet been raped, her distress and uneasiness, her restlessness, her disturbance by her sexual urges, must become subtly more manifest. Here is must be evident that she is beginning to feel her sexuality and drive, profoundly, and yet is struggling against them. Toward the end of this phase, it must become clear not only that she has sexual needs and deep ones, but that she is beginning to fear that she may not be simply, as she is, of sufficient interest to men to obtain their satisfaction.

Here, need, coupled with anxiety and self-doubt, for she has not yet been seized by strong men, must become clear. In the third phase of the dance she, in an almost ladylike fashion, acknowledges herself defeated in her attempt to conceal her sexuality; she then, again in an almost ladylike fashion, delicately but clearly, with restraint but unmistakably, acknowledges and publicly before masters that she has sexual needs.
  Then with smiles and gestures displaying herself, she makes manifest her readiness for the service of men, her willingness and her receptivity. She invites them, so to speak to have her. But she has not yet been seized by an arm or an ankle or by her collar, a thumb hooked rudely under it, or hair, and pulled from the floor. What if she is not sufficiently pleasing? What if she is not to be fulfilled? What is she must continued to dance alone unnoticed. At this point it becomes clear to her that it is by no means a foregone conclusion that men will find her of interest, or that they will see fit to satisfy her. She must strive to be pleasing. If she is not good enough she may be chained, unfulfilled, another night alone in the kennel. There are always other girls. She must earn her rape.

Too, if she should be insufficiently pleasing consistently it is likely that she will be slain. Goreans place few impediments in the way of the liberation of a slave female's sexuality. In this phase of the dance, then, shamelessly the woman dances her need and shamelessly begs for her sexual satisfaction. This phase of the dance is sometimes known as the Heat of the Collared She-Sleen.

The fifth and final phase, of the dance, is far more dramatic and exciting. In this phase the girl, overcome by sexual desire and terrified that she may not be found sufficiently pleasing, clearly manifests, and utterly, that she is a slave female. In this portion of the dance the girl is seldom on her feet. Rather, sitting, rolling and changing position, on her side, her back, her belly, half-kneeling, half sitting, kneeling, crawling, reaching out, bending backwards, lying down, twisting with passion, gesturing to her body, presenting it to masters for their inspection and interest, whimpering, moaning, crying out, brazenly presenting herself as a slave, pleading for her rape, she writhes, a piteous, begging, vulnerable, ready slave, a woman fit for and begging for the touch of a master, a woman begging to become at the least touch of her master, a totally submitted slave. The fourth phase of the dance, as I have mentioned, is sometimes known as the Heat of the Collared She-Sleen. This portion of the dance, the fifth portion, is sometimes known as the Heat of the Slave Girl.

Rogue of Gor

Netted Slave     I caught a glimpse, between bodies, of a naked slave writhing in a net on the dancing floor. Four other slaves were dressed in such a way as to suggest that they might be slave hunters, but their costumes were such as to leave no doubt as to their own sex, and considerable charms. They were on their feet and had light staffs. They whirled about the captive, preventing her escape, and exulting over her, pretending to prod and torment her. There was much skilled staff work in progress, the staffs often behaving in unison, circling about, changing hands, striking on the floor together, seeming to poke at the victim, to strike her and such. It was a version of the dance of the netted slave. Slave nets, of course, are used by many slavers, constituting standard items in their hunting equipment. To be sure, they are usually used in rural areas, as when raiding small villages, and such. In a city, nooses, gag hoods, chemicals, and such, are more often used. To be sure it is sometimes 
regarded as amusing to take a sophisticated urban woman in a net, a device usually reserved for the acquisition of rustic maids.
Vagabonds of Gor
Newly collared
slave girl

((Love Dance of ))

The Love Dance of the Newly Collared Slave Girl has many variations, in the different cities of Gor, but the common theme is that the girl dances her joy that she will soon lie in the arms of a strong master.
Raiders of Gor
  The auctioneer signaled to the Musicians again and once more, to the shouts of the crowd, while he held open his hand, not yet closing it, taking bids, the girls performed the last moments of Ar's dance of the newly collared slave girl, who dances her joy at the thought that she will soon be in the arms of a strong master. When the dance ended the three girls, slaves, knelt in the position of submission, back on their heels, arms extended, heads lowered, wrists crossed as though for binding; Elizabeth knelt facing the crowd and, perpendicular to her, on her left and right knelt Virginia and Phyllis, a vulnerable, submitted flower of slave girls
Assassins of Gor
Nude slave girl     Every woman, of glandular normality, has an occasional desire, often frightening her, to writhe lasciviously, naked, before a powerful male. Should she miserably fall to slavery the passion dance of a nude slave girl will surely be among the least of what is commanded of her. Consider then the plight of the girl. She is forced, to her shame, to do what she has, for years in the secret heart of her, yearned to do. But how helpless, how vulnerable, she is! The dance ended, she falls to the sand, or tiles. Has she pleased him? She can do no more. She looks up. Her pride is gone, like her clothing, save for brand and collar, stripped away. There are tears in her eyes. She is at his mercy. If he repudiates her, she is shamed; she has failed as a female. Probably she will be sold in disgust. But if she discovers, to her terror, that she has pleased him, and he gestures her to him, she knows that she, after such a performance, cannot be respected but can be only a slave in his arms. She has danced as a slave; she will be used as a slave. She is a slave.
Marauders of Gor
Placatory There are many forms of placatory dances which are performed by female slaves. Some of these tend to have rather fixed forms, sanctioned by custom and tradition, such as the stately “Contrition Dace” of Turia. Some form of placatory dance is usually taught to the girl in slave training. There is no telling when it might be needed. Though I had had, because of the relatively advanced state of my dancing skills, for a new slave, very little instruction in dance in the house of my first training. I had been taught at least that much. The form of placatory dance taught to a girl usually depends on the girl in question. For example, I had not been taught the stately “Contrition Dance” of Turia. It has been felt that the nature of my body lent itself to a more desperate, needful, lascivious form of dance. I had been taught how to dance on my knees, for example, and, supplicating, on my back, and belly. Most placatory dances, however, are not fixed-form dances, but are “free” dances, in which the slave, exquisitely alert to the  nuances of the situation, the particular master, the nature of his displeasure, the gravity of her offense, and such, improvises, doing her best to assuage his anger and beg his forgiveness, to reassure him of the authenticity of her contrition and the genuineness of her desire to do better
Dancer of Gor
  On it she had even performed placatory slave dances, dances of the sort in which the female tires to convince the male that she might perhaps be worth sparing, if only for the pleasure she might bring him.
Players of Gor
Pole The whip cracked, and I jumped. But it had not touched the girl, only startled her. She knelt behind the dark, smooth post, facing it, her knees on either side of it, her belly and breasts against it, her hands embracing it. "'this may be done to music," said Hermidorus, "and, as you know, there are many versions to the post dance, or pole dance, singly, or with more than one girl, with or without bonds, wand so on, but here we are using it merely as a training exercise.
Kajira of Gor


** at Times a pole is truly used, at Times there is no actual Pole **

**Note the Red Savages use a actual Pole **

  At the moment she writhed upon the “slave pole,” it fixing her in place. There is no actual pole, of course, but sometimes it is difficult to believe there is not. The girl imagines that a pole, slender, supple, swaying, transfixes her body, holding her helplessly. About this imaginary pole, it constituting a hypothetical center of gravity, she moves, undulating, swaying, sometimes yielding to it in ecstasy, sometimes fighting it, it always holding her in perfect place, its captive. The control achieved by the use of the “slave pole” is remarkable. An incredible, voluptuous tension is almost immediately generated, visible in the dancer’s body, and kinetically felt by those who watch.
Tribesmen of Gor
Pole
((Red Savages))
    She began, then, helplessly, to dance her servitude, her submission, her slavery. The dance, then, came helplessly for the depths of her. The tethers pulled her back from the pole and she reached forth for it. She struggled to reach it, writhing. Bit by bit she was permitted to near it, and then she embraced it. She climed, then, upon the pole. There her dance, on her knees, her belly and back, squirming and clutching, continued. I looked to Canka. He was a few yards away, astride his kaiila. He rode bareback. This is common in short rides about the village, or in going out to check kaiila. The prestige of the saddle, and its dressiness, is not required in local errands or short jaunts. Similarly, in such trips its inconvenience may be dispensed with. He watched Winyela dance. His dark eyes shone. He knew he was her master. Winyela now knelt on the pole and bent backwards, until her hair fell about the wood, and then she slipped her legs down about the pole behind her head. She reared helplessly on the pole, and writhed upon it, almost as though she might have been chained to it, and then, she turned about and lay on the pole, on her stomach, her thighs gripping it, her hands pushing her body up, and away from the pole, and then, suddenly, moving down about the trunk, bringing her head and shoulders down. Her red hair hung about the smooth, white wood. Her lips, again and again, pressed down upon it, in helpless kisses.
Blood Brothers of Gor
Seduction     Those at the table paid us little attention. All eyes were on the dark-haired dancer, the skirt of diaphanous scarlet dancing silk low upon her hips. Her hands moved as though she might be, starved with desire, picking flowers from a wall in a garden. One saw almost the vines from which she plucked them, and how she held them to her lips, and, at times, seemed to press herself against the wall which confined her. Then she turned and, as though alone, danced her need before the men.
----cont----
She lifted her lips to mine. I did not permit her to touch me. I jerked her to her feet and, half turning her, ripping her silk from her, hurled her to the map floor, where she half lay, half crouched one leg beneath her, looking at me, stripped save for her collar, the brand, the armlets, bells, the anklets, with fury. “Please us more,” I told her. Her eyes blazed. “And do not rise from the floor, Slave,” I told her. The music, which had stopped, began again.  She turned furiously, yet gracefully, extending a leg, touching an ankle, moving her hands up her leg, looking at me over her shoulder, and then rolled, and writhed, as though beneath the lash of masters. ---cont---
With a gesture I permitted her to rise to her feet. “Dance your body, Slave,” I told her, “to the guests of Samos.” Angrily the girl, man by man, slowly, meaningfully, danced her beauty to each guest. They struck the tables, and cried out. More than one reached to clutch her but each time, swiftly, she moved back.
---cont---
Then she moaned and turned away, and, as the music swirled to its maddened, frenzied climax, she spun, whirling, in a jangle of bells and clashing barbaric ornaments before the guests of Samos. Then, as th  music suddenly stopped, she fell to the floor helpless, vulnerable, a female slave. Her body, under the torchlight, shone with a sheen of sweat. She gasped for breath; her body was beautiful, her breasts lifting and falling, as she drank deeply of the air. Her lips were parted. Now that her dance was finished she could scarcely move. We had not been gentle with her. She looked up at me and lifted her hand. It was at my feet she lay.
TribesMen of Gor
Sa-eela The Sa-eela is one of the most moving, deeply rhythmic and erotic of the slave dances of Gor. It belongs, generally, to a genre of dances commonly known as the Lure Dances of the Love-Starved Slave Girl. The common theme of the genre, of course, is the attempt on the part of a neglected slave to call herself to the attention of the Master.

The Sa-eela, usually performed in the nude, as though by a low slave, and by a girl freed of all impediments, except her collar, is one of the most powerful of the slave dances of Gor. 
Guardsmen of Gor
  The final phases of the Sa-eela then begin.
In these phases the girl, in all her unshielded beauty, and
naked except for the collar of slavery, attempts to arouse the
interest of her master. _

She had now entered into the display phase of the Sa-eela. In this portion of the dance the girl calls attention to the various aspects of her beauty, from the swirling sheen of her cascading hair to her ankles, from her small feet to her tiny, fine fingers.

The music now, pounding and throbbing, mounted headily toward the climax of the Sa-eela.
In these, the final portions of the Sa-eela, the slave, in effect, puts herself at the mercy of the Master. She has already presented before him, almost in a delectable enumeration, many of the more external and rhythmic aspects of her beauty. She has displayed herself hitherto before him rather as an object in which, hopefully, he might take an interest. 

The girl now, in all her helplessness, in all her desperation, in all her sensual splendor, was dancing not aspects or attributes of her beauty before her master, but was dancing her own passions, her own needs and desires, her own piteous, needful, beautiful, intimate and personal self before him. There were no restraints, no reservations, no compromises, no divisions or distinctions. Her needs were as exposed as her c'Dared body. She danced herself before her master.

6
The music swirled to its climax and Peggy, turning, flung herself to her back on the tiles before Callimachus of Port Cos. As the music struck its last, rousing note, she arched her back, and flexed her legs, and looked back at him, her right arm extended piteously back towards him.
Guardsmen of Gor
Six-thong     It was to be the dance of the six thongs.
She slipped the silk from her and knelt before the great table and chair, between the other tables, dropping her head. She wore five pieces of metal, her collar and locked rings on her wrists and ankles. Slave bells were attached to the collar and the rings. She lifted her head, and regarded me. The musicians, to one side, began to play. Six of my men, each with a length of binding fiber, approached her. She held her arms down, and a bit to the sides. The ends of six lengths of binding fiber, like slave snares, were fastened on her, one for each wrist and ankle, and two about her waist; the men, then, each holding the free end of a length of fiber, stood about her, some six or eight feet from her, three on a side. She was thus imprisoned among them, each holding a thong that bound her.
---cont----
At last, bit by bit, as her fear and terror mounted, the men, fist by fist, took up the slack in the thongs that tethered her, until suddenly, they swiftly bound her hand and foot and lifted her over their heads, captured female slave, displaying her bound arched body to the tables. There were cries of pleasure from the tables, and much striking of the right fist on the left shoulder. She had been truely superb. Then the men carried her before my table and held her bound before me. "A slave," said one. "Yes," cried the girl, "slave!" The music finished with a clash. The applause and cries were wild and loud. I was much pleased. "Cut her loose," I told the men.
Raiders of Gor
Symbolic      
Tether     I jerked the tether on her throat. “This is a tether,” I said. “It is to be well incorporated in your dance. You are a tethered slave. Do not forget it. You may fight the tether, you may love it. It may confine your body, you may use it to caress your body, an invitation to your master, a surrogate symbol of his domination of you. You need not dance always on your feet. A woman can dance beautifully on her knees. moving as little as a hand, or on her back, or belly or side. In all things do not forget that you are a slave.” “Are you now commanding me to dance before you?” she asked. “Yes,” I said, “you dance now as a commanded slave. And if I am not well pleased have no fear but what you will be well beaten, if not slain.” She had not been taught the tether dance, one of the most beautiful of the slave dances of Gor, but she improvised well. 
Explorers of Gor
Tile     The tile dance is commonly performed on red tiles, usually beneath the slave ring of the master’s couch. The girl performs the dance on her back; her stomach and sides. Usually her neck is chained to the slave ring. The dance signifies the. restlessness, the misery, of a love-starved slave girl. It is a premise of the dance that the girl moves and twists, and squirms, in her need, as if she is completely alone, as if her need is known only to herself; then, supposedly, the master surprises her, and she attempts to suppress the helplessness and torment of her needs; then, failing this, surrendering her pride in its final shred, she writhes openly, piteously, before him, begging him to deign to touch her. Needless to say, the entire dance is observed by the master, and this, in fact, of course, is known to both the dancer and her audience, the master. The tile dance, for simple psychological and behavioral reasons, having to do with the submission context and the motions of the body, can piteously arouse even a captured, cold free woman; in the case of a slave, of course, it can make her scream and sob with need.
Explorers of Gor
Tuchuk slave girl ** see quote also of Love dance of wagons **   One thing that I thought was nice was that Elizabeth had asked Sura about the dance she had begun to perform but could not finish, when we had first come to the house of Cernus, the dance which is accompanied by the Tuchuk slave song. Sura, who seemed to know everything, taught the rest of it, song and all, to her, and to the other girls. For good measure she also taught them the independent dance, sometimes called the Dance of the Tuchuk Slave Girl, which I had once seen performed at a banquet in Turia.
Assassins of Gor
Virgin     There are some three senses of the expression “virgin dance” on Gor. There is a sense in which it is a kind of dance, rather than a particular dance, which is deemed appropriate for virgins. In that sense I was not expected to perform a “virgin dance.” One would seldom see such dances in taverns. The second sense is the obvious one in which it is a dance danced by a virgin, and usually just prior to the loss of her virginity. In that sense it could be almost any dance which serves the purpose of displaying the girl before her initial ravishing. The third sense of the term is that of a specific dance, or type of dance, most often, interestingly, not even danced by a virgin., but usually by an experienced slave. It is not exactly a story dance, but more of a “role dance,” a dance in which the slave dances as though she might be a virgin, but knows she is to be ravished, and that she is expected to be pleasing. The dance I was expected to perform was, I suppose, a “virgin dance” in both the second and third senses of the term. Mirus, paradoxically, speaking obviously in the third sense of the term, had told me that I would do better at this sort of dance when I was no longer a virgin.
Dancers of Gor
Whip "Tonight," said Ligurious, "I will give her to guardsmen. She will dance the whip dance, naked." There are many whip dances on Gor, of various sorts. In a context of this sort, presumably not in a tavern, and without music, the girl is expected to move, writhe and twist seductively before strong men. If she does not do well enough, if she is insufficiently maddeningly sensuous, the whips fall not about her, but on her. When one of the men can stand it no longer be orders her to his mat where, of course, she must be fully pleasing. If he is not, then she is whipped until she is. Then, when one man is satisfied, the dance begins again, and continues in this fashion until all are satisfied, or tire of the sport.
Kajira of Gor
  In the whip dance, though there are various versions of it, depending on the locality, the girl is almost never struck with the whip, unless of course, she does not perform well. When the whip is cracked, however, the girl will commonly react as though she has been struck. This, conjoined with the music, and her beauty, and the obvious symbolism of her beauty beneath total male discipline, can be extremely, powerfully erotic. In an elegant, civilized context, one of beauty and music, it makes clear and bespeaks the raw and essential primitives of the ancient genetic, biological sexual relationship of men and women, the theme of dominance and submission, that man is master by blood and women is slave by birth.
----cont----
There was applause, the striking of the left shoulder from the tables.  The brute then crouched beside her and encircles her neck with the coils of his whip. He drew her to her knees then before him. She looked up at him, her neck in the whip coils, his.
Rogue of Gor

and Yes, even the Free's had Dances revealed within the books as follows

Women

Panther Circle The first girl to leap to the center of the circle was she who had first held my leash. She had blond hair. Her head was don, and shaking. Then she threw back her head, moaning, and reached up, clawing for the moons of Gor. The other girls too, responded to her, whimpering and moaning, clenching and unclenching their fists. The first girl began to writhe, crying out, stamping in the circle. Then another girl joined her, and another, and another. And then another! Stamping, turning, crying out, moaning, clawing at the moons, they danced. 
----cont-----
I looked up into the sky. In the dark sky the moons were vast and bright. Another girl, crying out, tore her own skins to the waist and clawing, moaning, writhing, approached the square. Then another, and another! I did not even look upon Verna, so horrified I was at the barbaric spectacle. I had not believed that women could be like this. And then the first girl tore away her skins and danced in her golden ornaments beneath the huge, wild moons, on the grass of the circle, before the square. I could not believe my eyes. I shuddered, fearing such women. Then suddenly, to my amazement, Verna cried out in anguish, a wild, moaning, anguished cry, and threw from herself her weapons and tore away her own skins and leaped into the circle, turning and clawing  and crying out like the others. She was not other than they, but first among them! She danced savagely, clad only in her gold and beauty, beneath the moons. She cried out and clawed. Sometimes she bit at another girl or struck at her, if she dared  approach the square more closely than she, writhing, enraged, but fearful, eyes blazing, dancing, they fell back from her. She danced first among them, their leader. Then, throwing her head back, she screamed, shaking her clenched fists at the moons. And then, helplessly, she threw herself to the grass within the square, striking at it, biting and tearing at it, and then she threw herself on her back and, fists clenched, writhed beneath the moons. One by one the other girls, too, violently, threw themselves to the grass, rolling upon it, and moaning, some even within the precincts of the square, then throwing themselves upon their backs, some with their eyes closed, crying out, others with their eyes open, fixed helplessly on the wild moons, some with hands tearing at the grass, others pounding (pg. 134) the earth piteously with their small fists, sobbing and whimpering, their bodies uncontrolled, helpless, writhing, under the moons of Gor.
Captive of Gor
Rence Girls The dances of rence girls are, as far as I know, unique on Gor. There is some savagery in them, but, too, they have sometimes, perhaps paradoxically, stately aspects, stylized aspects, movements reminiscent of casting nets or poling, of weaving rence or hunting gants. But, as I watched, and the young men shouted, the dancers became less stylized, and became more universal to woman, whether she be a drunken housewife in a suburb of a city of Earth or a jeweled slave in Port Kar, dances that spoke of them as women who want me, and will have them. To my astonishment, as the dances continued, even the shiest of the rence girls, those who had to have been forced to the circle, even those who had tried to flee, began to writhe in ecstasy, their hands lifted to the three moons of Gor.
It is often lonely on the rence islands, and festival comes but once a year.
The bantering of the young people in the morning, and the display of the girls in the evening, for in effect in the movments of the dance every woman is nude, have both, I expect, institutional roles to play in the life of the rence growers, significant roles analogous to the roles of dating, display and courtship in the more civilized environments of my native world, Earth.
It marks the end of a childhood when a girl is first sent to the circle.
Raiders of Gor

Men

Lance Dancers “There are lance dancers,” said Cuwignaka. “I see them,” I said. From between lodges here was emerging a long line, of perhpas forty to fifty men, bearing lances. Th  line, snakelike, weaved its way toward the fires, and then began, its dancers shuffling, bending down, rising up, chanting, to wind its way among them. “It is a dance of the Snake Society, a warrior society of the Yellow Knives,” said Cuwignaka. “We have a similar dance among the Kaiila, but any warrior who has counted coup may dance it.”
Blood Brothers of Gor
Larl Hunters In the pit of sand one of the guards, utterly drunk, was performing a ship dance, the movement of his legs marvelously suggesting the pitch and roll of a deck, his hands moving as though climbing rope, then hauling rope, then splicing and knotting it. I knew he had been of Port Kar. He was a cutthroat but there were drunken tears in his eyes as he hopped about, pantomiming: the work of one of the swift galleys. It is said that men once having seen Thassa are never willing to leave it again, that those who have left the sea are never again truly happy. A moment later another guard leaped into the pit of sand and, to the amusement of the girls, began a dance of larl hunters, joined by two or three others, in a file, dancing the stalking of the beast, the confrontation, the kill. The man who had been dancing left the pit of sand and, over against one wall, in the shadows of the torchlight, largely unnoted, danced alone, danced for himself the  memories of gleaming Thassa and the swift black ships, the Tarns of the Sea, as the galleys of Port Kar are known.
Raiders of Gor
Oar Then the Forkbeard himself drained the remains of the tankard, threw it to the foot of the mast, and then, to my astonishment, leapt from the ship, onto the moving oars. The men sang. The Forkbeard then, to the delight of those on the bank, who cheered him, as the serpent edged into the dock, addressed himself delightedly to the oar-dance of the rover of Torvaldsland. It is not actually a dance, of course, but it is an athletic feat of no little stature requiring a superb eye, fantastic balance and incredible coordination. Ivar Forkbeard, crying out, leaped from moving oar to moving oar, proceeding from the oars nearest the stem on the port side to the stern, then leaping back onto the deck at the stern quarter and leaping again on the oars this time on the starboard side, and proceeding from the oar nearest the stern to that nearest the stem, and then, lifting his arms, he leaped again into the ship, almost thrown into it as the oar lifted. He then stood on the prow, near me, sweating and grinning. I saw cups of ale, on the bank, being lifted to him. Men cheered. I heard the cries of bond-maids.
Marauders of Gor
Red Savage Dance of Manhood This is the time of the dances and feasts. Canka is happy. You may soon be free and I, Cuwignaka, Woman’s Dress, will enter tomorrow the great lodge of the dance.” In the center of the camp a great circular brush lodge had been erected. Its high walls, some forty feet in height, built on poles, from platforms, and ceiling with poles and branches, enclosed a dancing space, cleared, circular and packed down, of about fifty feet in diameter. In the center of this space was the pole which had been formed, some days ago, from the tree which Winyela had felled. Fixed in the earth, buried to a depth of about seven or eight feet, and supported, too, with a circle of heavy stakes, to which it was bound, it was about twenty-two feet in height. Two forks had been left on the pole, one about ten feet from the ground and one about fifteen feet from the ground. In the lower fork, rolled in a bundle, were the jewelry and clothes Winyela had worn when she had cut down the tree. From the higher fork dangled two leather representations, one of a Kailiauk and the other of a male, with an exaggerated phallus. These representations were doubtless intended to be significant in the symbolism and medicine of the dance. This dance, to the red savage, is holy. It is sacred to him. It is a mystery medicine. I shall not, therefore, attempt to reduce it to simple terms or translate it into simplistic concepts. It does have to do, however, at least, obviously, with such things as luck, hunting and manhood. “I am happy for you, Cuwignaka,” I said. “I have waited for years to enter the dance lodge,” he said. “It will be one of the great things in my life.” “I am happy for you,” I said.
Blood Brothers of Gor
Ship Dance In the pit of sand one of the guards, utterly drunk, was performing a ship dance, the movement of his legs marvelously suggesting the pitch and roll of a deck, his hands moving as though climbing rope, then hauling rope, then splicing and knotting it. I knew he had been of Port Kar. He was a cutthroat but there were drunken tears in his eyes as he hopped about, pantomiming: the work of one of the swift galleys. It is said that men once having seen Thassa are never willing to leave it again, that those who have left the sea are never again truly happy. A moment later another guard leaped into the pit of sand and, to the amusement of the girls, began a dance of larl hunters, joined by two or three others, in a file, dancing the stalking of the beast, the confrontation, the kill. The man who had been dancing left the pit of sand and, over against one wall, in the shadows of the torchlight, largely unnoted, danced alone, danced for himself the memories of gleaming Thassa and the swift black ships, the Tarns of the Sea, as the galleys of Port Kar are known.
Raiders of Gor