Tag: colonial history

  • Nongqawuse Through the Sonic Lens of uKhoiKhoi

    uKhoiKhoi is a live-looping duo that blends opera, indigenous chants, and praise poetry. Their sound, which they describe as “indigenous electro” is a fusion of traditional and contemporary instruments. uKhoiKhoi’s name pays homage to the KhoiSan tribe that once thrived in Southern Africa, but it is the vibrant city of Johannesburg that inspires the duo’s sound.

    This band consists of musician and composer Yogin Sullaphen and vocalist and performing artist Anelisa Stuurman, also known as Annalyzer. Since 2019 their partnership has resulted in two EPs and a series of performances across South Africa and Europe. Not to mention that uKhoiKhoi performed at the BubblegumClub-produced Spotify X Thebe Magugu event at the Nirox Foundation earlier this year.

    uKhoiKhoi
    Image courtesy of CityLife Arts

    Anelisa Stuurman came up in the rural setting of the Eastern Cape, South Africa. Raised in a family steeped in musical traditions within the village of Sterkspruit, Anelisa’s childhood introduced her to choral, classical, and indigenous music. Her passion for the arts led her to Durban, where she honed her skills on the stage, hosting events, and producing music under her pseudonym, Annalyzer.

    Yogin Sullaphen is a multi-instrumentalist musician and composer, holding a degree in Jazz Composition from the University of Witwatersrand. His musical dexterity encompasses guitar, bass, keyboard, drums, flute, and an array of traditional African instruments. As a music producer with such a palette of instruments at his fingertips, Yogin found his true calling in live looping when he joined forces with Anelisa, resulting in the popular sound that defines uKhoiKhoi.

    uKhoiKhoi
    Nongqawuse (right) with fellow prophetess, Nonkosi, Image courtesy of South African History Online

    Appearing on their EPK of the same name, uKhoiKhoi’s latest track is named after Nongqawuse. Born around 1841 in Gxarha, Cape Colony (modern-day Centane, South Africa), the controversial Xhosa prophet Nongqawuse is known for her role in the significant historical event of the Xhosa cattle-killing movement and the ensuing famine of 1856–1857 in the Eastern Cape.

    Largely known through colonial and oral traditions, Nongqawuse’s early life remains a mystery. What we do know is that she was thought to be an orphan and was raised near the border of the British Kaffraria, formerly a British colony or subordinate administrative region in what is now known as Qonce and East London. She is said to have been brought up by her uncle Mhlakaza, who had been heavily influenced by Christianity during his time in the Cape Colony. Mhlakaza was known to interpret and organise Nongqawuse’s prophecies.

    In April 1856, Nongqawuse, then 15 years old, claimed to have met the spirits of her ancestors near the Gxarha River. The spirits promised that the dead would return, and the European settlers would be swept into the sea, restoring prosperity to the Xhosa people if the Xhosa people destroyed their crops and cattle, their source of wealth and sustenance, in exchange for divine salvation.

    Initially, when she relayed her message, not all Xhosa people believed in her prophecies. While a minority refused to obey her instructions, leading to the failure of her predictions over fifteen months, over time, many became inclined to believe her as her visions emerged during a period of prolonged Xhosa resistance against British colonialism. In addition, many Xhosa people had been afflicted by “lung sickness”, likely introduced by European cattle. She gained a large following and people began following her instructions.

    Nongqawuse predicted that the prophecies would come true by February 18, 1857, and that the sun would turn red as a sign. Once her predictions proved to be inaccurate, her following dwindled and the prophetess was handed over to colonial authorities. Her later life remains shrouded in uncertainty and she passed away in 1898.

    Widespread famine was the unfortunate consequence of her prophecies and subsequently, the population in the British Kaffraria decreased significantly. Despite this, Nongqawuse is often heralded as a hero by many. Today, the location where she claimed to have encountered the spirits is known as Intlambo kaNongqawuse, which translates to “Valley of Nongqawuse” in isiXhosa.

    uKhoiKhoi
    Image courtesy of Bandcamp

    So it comes as no surprise that the band uKhoiKhoi chose to name their latest song after this confounding figure. Nongqawuse blends traditional African musical elements with afrobeat, resulting in a distinctively uKhoiKhoi sound. Nongqawuse is a ballad with earnest lyrics that pose the age-old question: “What became of the Xhosa people’s land and wealth?” Through this track, uKhoiKhoi offers their own account of the legend that is Nongqawuse.

    Watch the Nongqawuse video here.

     

  • Theatrum Botanicum // the botanical world as a stage for politics

    Theatrum Botanicum // the botanical world as a stage for politics

    In a moment where debates about land are at their peak in South Africa, Uriel Orlow‘s Theatrum Botanicum on show at Pool Space in Johannesburg fertilizes ideas around the botanical world as a stage for politics through film, photography, installation and sound. This ongoing project follows the trajectory of most of his work; research-based contemplations with collaborative methodologies, focusing on specific locations and histories, combining various visual evocations with layered narratives.

    The beginning of the project was inspired by an accidental visit to Kirstenbosch Botanical Gardens. Struck by the fact that most of the plant labels were in English and Latin, Orlow began to question what this means in South Africa where there are 11 official languages. This connects to a colonial history of exploration and conquest. Through this process botanists from Europe “discovered” new plants, and proceeded to name and classify them according to European systems of organisation. Through forcefully exporting this methodology for categorization and understanding, it displaced indigenous knowledge systems and views on the world. Orlow seeks to question this forced application of taxonomic methods, and in so doing unearths issues around assumed universality, colonialism and its legacies, plant migration, and how examining the botanical offers insight into labour, race relations, pleasures and sustenance within South Africa’s history.

    The significance of the work is twofold. Firstly, framing plants as databases, organic stores of information. Juicy, fleshy memory banks that can testify to South Africa’s political past and present, and offer alternative entry points from which we can assess and think about history and politics. Secondly, Orlow’s work ascribes plants a form of agency, presenting them as active participants in the link between nature and humans.

    Photography by Austin Malema

    The project offers encounters and observations that are gateways to meditations on the above. Grey, Green, Gold forms part of Theatrum Botanicum, and is up in Gallery 1989 at Market Photo WorkshopThe Fairest Heritage, a single channel video piece within the exhibition, perfectly exemplifies the larger aims of the project. Here Orlow, through his extensive research in the library of the botanical garden, found films that were commissioned in 1963 to commemorate the anniversary of founding Kirstenbosch by documenting its history.

    The film’s main characters – scientists and visitors – are all white, with the only people of colour featured being those who worked on the gardens. Orlow collaborated with artist and performer Lindiwe Matshikiza, who inserts herself in front of these film, viscerally speaking back to their contents. A performative contestation to this archive, placing herself into the frame as a protagonist existing outside of the frameworks of passivity and labour for people of colour created within the archival footage. This work also highlights that plants are not neutral and passive, with flowers attached to ideas around nationhood, segregation and liberation.

    To accompany the work, Orlow teamed up with editor Shela Sheikh on a book that catalogues the different works, but also connects with the research that is the seed from which project continues to grow. Writers were invited to contribute essays that do not necessarily respond to the works directly, but contemplate the thematics that come to the fore through their presence. Other artists with work relating to art, nature and history were also invited to share their work in the book.

    Both exhibition spaces are pollinated with works that share the entanglements between plants and us across time and space. Go inhale the fragrance of latent histories until 21 October at Gallery 1989, and 3 November at Pool Space.