Tag: black consciousness

  • Nkateko Masinga // writing stories that reflect her own experiences

    Nkateko Masinga, like with most writers and poets, her writing stems from her passion for reading. Going to the local library with her older sister was her favourite pastime growing up. However, she always felt as though there was something missing in the books she was exposed to. “Girls who lived like me,” Masinga explained. To fill the gaps these books left, Masinga wrote herself into stories that reflected her own experiences. I interviewed Masinga to find out more about her self-published chapbooks and how her writing has evolved over the years.

    Your first chapbook The Sin In My Blackness’ was published two years ago. What were the kinds of themes you were addressing? Continuing from this, why did you decide that an independently published chapbook would be the best form for these works to manifest?

    I wrote ‘The Sin In My Blackness’ as a reflection on my experiences as a black woman in South Africa. The themes I explored in the book are black consciousness, xenophobia, racism and Pan Africanism, amongst others. The title of the book is my personal mantra: ‘I refuse to succumb to the notion that I must hide my hair, bleach my skin or apologize for the way I sound when I speak. There is no shame or sin in my blackness.’

    My decision to self-publish the book was deliberate. I wanted to tell my story on my own terms, without anyone censoring my voice or imposing their own ideas about how the book should turn out.

    An article I read mentioned that you were working on an audio element for this chapbook. Has this been done? Where can people access the audio?

    I was in studio last year recording poems for an audiobookto accompany my first book. When I listened to the final product, I felt that there was something missing so I decided to wait a while before releasing it. I would like to add accompanying music to some of the poems and then see if it works better. In the meantime, I have put some of the recorded poems on my Soundcloud page

    Your second chapbook ‘A War Within The Blood’ was published last year. What were the themes that you were exploring in this chapbook? Is this a continuation of the ‘The Sin In My Blackness’? Share your decision for the title?

    My second chapbook is about mental illness. I will share an excerpt from the preface of the book to fully answer this question:

    When I read a poem titled Battle by Yrsa Daley-Ward, it resonated so deeply with me that I knew I had found a name for my second chapbook. In the poem, Yrsa Daley-Ward talks about the act of loving someone who does not love themselves. She describes it as an internal battle, or more piercingly:

    “A fight inside the bones.

    A war within the blood.”

    The last line reminded me of a poem I wrote in high school, titled The War Within.

    When I wrote The War Within, I had first-hand insight on the internal war that is depression, a glimpse of hell one can only get from experience. The poem won me the third place prize in a school poetry contest but the experiences that led to its inception taught me to use my writing for healing. When I read Yrsa Daley-Ward’s piece, it triggered in me a desire to relive my old wars in an attempt to find the weapons I used to fight them. In my poem When Sweet Things End (from ‘The Sin In My Blackness’), I spoke about “a war you carry inside and outside of you.” Although I was referring to an actual civil war, we sometimes react similarly to the wars we fight for others and ourselves, internally and externally. We carry them around instead of fighting them. They become burdens instead of potential victories.

    What are the themes you enjoy unpacking in your poetry and other writing?

    Writing is therapeutic to me, so I usually write about painful experiencesso I can purge myself of them. The themes I have explored in the past are long-distance relationships (this is a major theme in my latest book, ‘While The Word Was Burning’), depression and the rocky path to self-love.

    What influences your writing?

    My writing is influenced by my experiences and the stories I hear as I interact with people.

    I read online that you have been described as an “indie author”. Could you please explain what this means and how you feel about this label?

    ‘Indie’ means independent, so indie authors are not linked to traditional publishers but are responsible for every step in the production of their own books, from conceptualization and proofreading to printing and distribution. I have no issues with being described as such because it affirms my decision to not ask for anyone’s permission to make my work accessible.

    You have been a part of a number of platforms related to poetry and writing. Can you explain the importance of sharing your work so widely?

    I have always believed that poetry belongs everywhere, not just in print form or on stages at spoken word competitions but also on television and radio. I take every opportunity I am granted to share my work because I believe that poems are a from of social commentary and the world needs to hear our stance on issues that affect us. The fact that governments and institutions appoint a poet laureate is testament that poetry is a vital form of commentary on social and political issues.

    What are you working on at the moment?

    I am working on a collection of short stories titled ‘Blood Moon and Heirlooms.’ I am hoping to have it out in 2019. I have achieved my goal of publishing three poetry chapbooks in three years and now I want to rest and focus on writing new work and growing my publishing consultancy firm (NSUKU Publishing Consultancy).

    If you were to give advice to a young woman of colour who is interested in writing and poetry, what would this be (including advice on publishing, exposure and how to improve their writing)?

    My advice to them is that before attempting to pursue the publishing route,they should submit their work to literary journals and magazines that focus on African literature and specifically those that publish work which resonates with them. Getting your work accepted for publication in a journal that you love is exciting and affirming. Poetry Potion is the first literary journal that gave my work a place to call home. By the time I published my own book, I knew I had an audience because my work was already widely published in journals and I could finally say yes to people who asked me if they could purchase a collection of my work.

    Is there anything else about yourself or your writing that you would like to share?

    Earlier this year, I founded an initiative called ‘Pass The Mic’, which gives young women writers and other creatives a platform to tell their stories on their own terms.

    Below is Masinga’s poem, there must be black angels in heaven

    at the souvenir shop downtown

    i ask to buy a brown angel doll

    for my baby niece

     

    the shop assistant shrugs

    as if to say there are no angels that look like me

    or any of my people

     

    i pull out a photograph and show her

    my niece

    looking like all the black angel women

    who stitched her together with their own bones and blood

     

    i put on my mother’s attitude and tell her

    black dolls

    black mannequins

    black glass ballerinas

    must exist

     

    i imagine dying here

    and instead of someone saying

    look, a black angel

    they will say

    if she flies,

    she must be a witch

     

    i pray often

    mostly to stay alive

    but today i want to ask

    if there are black angels in heaven

     

    – a response to an article titled ‘there are no black angels in heaven’ by Lisa Sharon Harper

  • Vincent Michéa // celebrating black consciousness with the use of photomontage and pop art

    The artist within Vincent Michéa emerged when he moved from Paris, France to Dakar, Senegal in 1986. Dakar, which has been called “the Paris of West Africa”, became heavily influenced by the Negritude movement after the nation obtained independence from France. Negritude was a black consciousness movement that aimed to counterbalance European colonial thinking by asserting pride in African cultural values. Paris became a meeting point for the African intellectuals that started the Negritude movement. The French educational system alienated them from their heritage so they united in the creation of a contemporary African identity through literature and politics. Senegal’s sovereignty was an organic moment for Negritude’s framework to permeate and heavily influence the physical and cultural architecture of the surrounds.

    Just once glimpse at Michéa’s works and it is obvious how deeply he was moved by the cultural rhythm that Paris and Dakar share. As Michéa said, “I paint the things that surround me, close to me, the within my sight: point of view in existential surroundings, consciously lived in but also consciously experienced.”

    After training as a graphic designer at the university of graphic arts and interior architecture (ESAG) in Paris, Michéa’s intent was to practice in Dakar. A year later and he had his first exhibition at the National Gallery of Senegal. Following this exhibition, Michéa assisted renowned graphic artist and photographer, Roman Cieślewicz for four years. Cieślewicz encouraged Michéa to pursue his career as a painter.

    Michéa’s works are riddled by Pop Art and feature the vibrant colours and hard edges of traditional West African textiles. He makes use of Ben-Day dots like Roy Lichtenstein in order to make his figures stand out from their surroundings. His works contain large areas of flat, unmoderated colour reminiscent of Ed Ruscha and early David Hockney and takes images of celebrities, like Andy Warhol.

    Michéa also makes use of photomontage. “I cut, I slick, I make incisions, I snip, I slash, I hack off, behead, I dismember…A table, scissors, some glue and images in shambles – Voila! The arsenal of a photomontage artist…Conceiving and manually producing photomontages with simple and common tools is a meaningful act that allows create sensitive images, charged with extreme tensions.”

    The glorification of Dakar’s past and the city’s contemporary allure is evident in all Michéa’s works and his closeness to the place, the people and the history may attribute to the effectiveness in which he captures the Senegalese. Despite his use of multimedia and his white gaze, Michéa manages to celebrate black consciousness and leave the vibrancy of blackness intact.

  • In conversation with Milisuthando Bongela: Black consciousness through a critical art and the art of the critical consciousness

    Our discussion would be held at one of Joburg’s popular high-end speciality stores, chosen for its open Terrace restaurants that would allow for the best enjoyment of the warm morning rays.

    Milisuthando Bongela arrived in her Sunday best. Wrapped in a confidence and strength that hinted at the unwitting voyeur, that this woman had set her own path. Having studied Journalism at Rhodes University, established the successful blog Miss Milli B and having recently been appointed as the editor of the arts section of the Mail & Guardian, she has already accomplished so much. I wanted to find out about the ideas and the driving force behind this black woman’s power.  I wanted to know how she defines her place in our “New South Africa.”

    It’s at this country’s contradiction where our conversation takes flight. Where spaces of subduing luxury are a short distance from an energy filled city centre, with stores filled to the brim with cheap Asian goods and low priced vegetables sold on bustling side walks. Milisuthando speaks of how this luxury, such as the restaurant that we found ourselves in, would cater to a demand for leisure, a leisure that is at the very heart of “white life”.

    Milisuthando is not afraid to deal directly with what she considers the crux of our country’s racial challenges in that white privilege continues to exist even though we have a constitution that provides for the equal rights for all her citizens.

    Leisure as the site of our problems 

    She makes mention of how our current day acts of leisure is how the spoils from the conquered are enjoyed. Even now we find colonialism still being justified in such performances of indulging in a colonial past. She gives the example of her recent visit to a restaurant that featured cocktails named after dead English writers, with walls covered in Moroccan themed tiles and cast iron sculptures of a cow riding figure. Such nostalgia seeks to remind us of a time where racial hierarchies are actively enforced. It seeks to symbolically recreate moments of power without making a challenge to the prevailing inequalities.

    It is in this space of leisure that Africa continues to find herself. I make reference to the example of how our continent has become a hot bed for volunteerism where one’s tourist experience is focused on volunteer work.  It is through such “charity” that those from the global north come to gain their humanity by engaging with those deemed destitute and in need of saving.

    Milisuthando identifies the global south as historically being the place where such privileged bodies are able to perpetuate themselves through “naturalist study”. The beginnings’ of anthropological discipline was one where black communities were seen as living in a past and natural state. The knowledge from here would be used to justify a false contrast to western bodies. Those whose studies would never turn this gaze on themselves and question how their ideas would be used to perpetuate a prevailing inequality.  Milisuthando takes her analysis forward discussing how to this day  “we never have the space within our own work to ask ourselves these very same questions.”

    Within her own work she finds herself asking the same hard questions. She loves to work with beautiful things but then asks to what end are these pleasures for?

    Describing herself Milisuthando writes:

    “I believe we are in an era where substance and what comes out of your mind rather than what you are wearing will be more important for the survival of our sanity as a human race. So while fashion and beauty are necessities in urban life, I’m not particularly interested in the seasonal trends of either, but rather fashion and beauty, as well as art, film and literature as mirrors of where we are as a culture.”

    For her the ethics of what we do cannot be ignored.

    MiliB3

    It is in this same blog that the black woman features prominently in her online work. One sees images of beautiful black woman as creators of cultural content. She features Black models making waves on British catwalks, to a post on a modern day Sangoma who tackles the issue of money and love and even a beautifully shot film dealing with sisterhood and friendship. For Milisuthando it becomes important to deal with the issues affecting black life in her work. She has especially taken on this task on her newly acquired platform at the Mail & Guardian.

    For her our work must be one steeped in the ethic. The goal can no loner be one of equality. “What use is equality when we cannot use it to make a positive difference?” Milisuthando calls for the empowerment of a people so that they can liberate themselves, changing the very structures that ensure their repression.

    Our current problems have been very much made by those with power. It is wealthy corporations that destroy the livelihoods of others through their ecologically destructive industries that allow for our economic “development”. Even our current lifestyle trends are steeped in such discourse as it is only the rich who are able to afford the organic non-GMO foods and yet it is through their wealth that such a need for more “safe food” is created. Right now unhealthy processed food is being sold to poor communities at discounted prices, I interjected. She agrees stating how when one needs to eat one must eat, “they have messed up the earth and now only the rich can be healthy.”

    Yet this idea of rich and poor is not the full picture. Milisuthando argues that we still follow the very same system of making money and doing business that the so-called rich are also using. She calls on a need to look outside of the capitalist system that has already disconnected us so much from the environment that now finds itself “discovered” in such leisurely fads as being organic or healthy.

    Milisuthando makes reference to Chimamanda Ngozi Adichie by describing our situation as being of one where “we have come full circle.” We seem to be in this pattern of returning to a “healthier” past. It’s this system that reduces who we are so that we find ourselves constantly needing to “re-discover.” She argues against this “going back” as she was never really separated from an environment and nature in the first place.  “I am already here and don’t need to return. I must just be conscious?” Having had to exist in Jo’burg means having to buy into the ides of acting individualistically, of being disconnected and needing to reconnect through materialist consumption.

    Working at the Mail & Guardian

    The Mail & Guardian is still very much a business and Milisuthando in taking up the position there would have to adjust to a commercial medium with its even much larger readership base. Now she would be speaking to an even more diverse crowd but would also need to be able to write about their stories. Milisuthando was more than ready for the task as the newspaper hired her because of the earlier work she produced for her blog. Those very ideas brought her here but now she would have to adapt their message to a different platform.

    So she did her research and went online looking at the content that got the best responses. She found that her most successful pieces were the ones that didn’t rely on jargon. Milisuthando would begin to engage in sort of “self censorship” but not one in which she didn’t want to offend. Her goal would be to find ways in which she could better connect with her readers. She would begin “appealing less to the head and more to the heart.” The focus of her work would be about moving away from the “intellectual talk” that she considers to be very much exclusionary to those who do not have the full command of the English and academic language. “Jargon does not disrupt the space and also serves to perpetuate the oppressive language of the dominant”. Within a white supremacist world we are constantly excluded from knowledge through language and so Milisuthando would look to appealing to our hearts in order to include more people in the discussion.

    Where black people have had their fire extinguished she has had to find new ways to include them but in ways that are not anti-white. Her work is already having an impact and readers are now sending letters, a new thing for the arts section of the newspaper. Her readers are starting to take the arts seriously, no longer relegated the site of leisure but one whose enjoyment was also “consciousness”. It is through a narrative that one begets feelings and where people can start to engage and interrogate ideas. This is her goal as writer for Mail & Guardian to use the narrative to start the much-needed discussions.

    Towards a Consciousness as solution

    Here is where her work draws its power.  It is through her own experiences that she is able to connect to her readers.  Her political end goal becomes one in which you have to shed a self that is based on material possession and holds an individualistic understanding on relationships. One must critically evaluate themselves, finding and identifying new goals that will allow us to function as a black collective in achieving our new found desires. Milisuthando makes reference to an Ubuntu whose sense of shared values is one crucial to understanding a liberation that cannot be achieved alone.

    She further identifies anger as also being vital to the cause in its ability to rouse our political consciousness. It is not enough to burn the paintings. “Yes I can be angry but I, as a writer, am also more.” She is more than just her black anger but also a black body striving for something beyond a place of pain.

    Living in a white supremacist world means “being stripped down to our physical form, robed of our ability to fly.” A black consciousness becomes one where we are forced to engage with such processes beyond our direct control. For her, spiritual mediums are the ones who understand such connection and such a consciousness becomes a form of metaphysical awakening on an intellectual level. Yet such metaphysical and intellectual, should not be seen as distinct as one cannot function without the other.

    It is here that our discussion, in a sense, came to its full circle. It is here Milisuthando’s love of beautiful things would make a deep connection with me. It is amongst the beauty that she can escape the pain and enjoy life. Yet for her experiencing such cannot be without responsibility and has, like this current generation of black creators, taken on the torch to create a beauty that does not come at the expense of another’s power.  It is in this creation of a space where not only black is the beautiful but is also a safe space in which a black beauty can also thrive.

    MiliB2

    [all photographs taken in the Johannesburg Art Gallery]

    The two tapestries featured are The Zulu Kraal, by various Rorke’s Drift Weavers(1973) and The Israelites Crossing the Red Sea by Jesse Dlamini, Miriam Ndebele & Josephina Memela (all of Rorke’s Drift)

    From the Pre-Raphelite room, the painting featured is “St. Elizabeth of Hungary” by James Collinson