Tag: eastern cape

  • 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.

     

  • Inxeba (The Wound): protest, culture & a tumultuous gay love story

    Warning: This article contains spoilers from the film, Inxeba (The Wound).

    Set in the scenic mountainous Eastern Cape emerges Inxeba, a powerful, moving and thought-provoking South African work of art directed by John Trengrove. This daring and unsettling film narrates the intersectional story of an uninspired and lonely Xhosa factory worker Xolani (Nakhane Touré) who joins the men of his community to initiate a group of teenage boys into manhood (a process known as ulwaluko). As Xolani embarks on the journey of being a caregiver during the initiation period, he encounters Kwanda (Niza Jay Ncoyini), a sullen yet defiant and disruptive initiate from the city of Johannesburg who urges Xolani to interrogate his queer identity.

    Inxeba is essentially a revolutionary tumultuous gay love story between two caregivers Xolani and Vija (Bongile Mantsai) which takes place in a violent, patriarchal and hyper masculine environment. It explores compelling themes concerning homosexuality, the construct of Xhosa masculinity as well as the colliding juxtaposition of modernity (represented by references made to the city and the effect it has on those that have left their rural homes) and tradition. Unfortunately, we live in a society where most instances of violent behaviour committed by men go unchecked which begs the question of how we should transcend violent masculinity in such spaces.  This film is revolutionary in numerous ways as it protests toxic masculinity and patriarchal cultural norms, it exposes deep-rooted homophobia and it fundamentally opens important and difficult conversations.

    The sublime cinematography manages to beautifully capture pain, love, affection, fear and rage all at once. One of the most mesmerizing moments in the film comes from the scene by the waterfall which showcases the passionate black Xhosa male lovers (Xolani and Vija) embracing one another, kissing, cuddling and being affectionate. This moment proves to be ground-breaking and encapsulating as it defies the rigid social norms and homophobic views that are held by some men.

    Viewers also get to witness the blossoming friendship between the caregiver and initiate. In a strange but organic way the initiate becomes the teacher when he drives his caregiver to confront his truth and sexual identity. The initiate plants the seed of learning and unlearning for his caregiver to which his caregiver rejects and ultimately chooses to return to his former life. The act of silencing is a common theme that reoccurs throughout the film. Kwanda is constantly silenced when he problematizes Xolani’s hypocrisy or even when he calls out Xolani for having an affair with Vija who has a wife and children back home. Kwanda’s opinionated and outspoken nature ends up being his detriment. This sets a strong precedent that being outspoken and fighting for what you believe in can get you killed. In the end, the unsafe environment that Xolani and Vija find themselves does not grant them with the opportunity to truly and freely love each other. They would rather pursue great lengths to protect their secret than taking the risk of being exposed, shunned and ostracized.

    Inxeba is bound to evoke feelings of shock, resentment, despondency and inquisitiveness which will take time to unpack, process as well as have honest and uncomfortable conversations whether it be on the dinner table or on social media. This film is imperative for the representation of the LGBTQ+ communities and that cause should not be derailed by cis-het fragile men. The representation of the queer community and queer issues in infinite versions matters. It also serves a crucial role of dismantling patriarchal cultural norms. We should ultimately never use culture as justification to dehumanise, oppress and subjugate marginalized folk (in this case queer folk) and if culture commits such acts of violence, this desperately needs to be tackled as well as problematized.

  • The Creative Self, According to Scoop Makhathini

    Over December, Johannesburg is a city that empties. Residents escape to their family homes or holiday beaches, leaving the once-bustling metropolis surprisingly quiet. The Eastern Cape experiences a reverse effect as its towns and villages swell with relatives returning home. In Port Elizabeth, one of these returnees is Siyabonga Ngwekazi, who most of us know as Scoop Makhathini.

    A prolific television presenter, and a high priest of South African street culture, Scoop serves as a cultural medium, a multi-spectral prism of the country’s street artistry.

    Music and the arts, they come from this place that’s very godly, very heavenly’, Scoop says. Like any other medium, his talent has been to interpret the divine for an everyday audience; to draw linkages between past, present, and future; and to serve as an interpreter for the creative world.

    “I think that’s why I’m here — it’s to take these pieces, or blocks, of creative South Africa. Because I understand where they’re coming from. And I can chop it up into little bite-sized pieces for your mainstream audience to understand to be able to digest: to be able to understand the weird crowd, the off-centre crowd. In a medium that’s easy to them. Most creatives can’t speak about themselves. They can’t explain. It’s hard for them because they feel like they leave it all out on the canvas, or they leave it all out in the sculpture, or they leave it all out in the track. So analyzing them and getting someone to understand, ‘Oh this is why this person paints like this or uses these colours. Oh I get it. It’s also relatable to who I am’”.

    Often there is a chasm between Scoop’s TV audience, and the creative world he spends his time in, where so few people access media through television. His ability to reach across this gap, to a multiverse of audiences, is part his own artistry.  Anyone can be a TV presenter”, Scoop says, “but it’s about ‘What are you saying? Who are you speaking to?” In presenting, Scoop not only showcases local creativity to a mass audience. In doing so, he also interprets it, diagnoses it, and drives some of its biggest trends.

    Part of what allows Scoop to translate across diverse peoples and places is that he, like so many generations of men before him, moves in a cyclical way from Johannesburg to the Eastern Cape, and back.  Siyabonga grew up with three siblings. His mother was a teacher and his father a truck driver. He talks vividly about the bleak representations of black men in his 1980’s neighborhood: “the emerald green hat, the blue overalls, the checkered shirt, the denim jeans, and finally, “that boot”. “Those brown army boots with the steal toe that dads used to wear for MK or marches or toyi-toyi.” 

    street poem

    Amidst all this, Siya dug his dreams into hip-hop and basketball, reaching through his television screen for portrayals of powerful blackness, thousands of miles away. “Rap and [American] sports were the first time in the 80s you saw a black guy look like something. You saw guys with the cars and the clothes and the jewelry and the girls and the confidence and the bravado. That’s when you knew the difference between America and South Africa. And even though they were oppressed, at least they could be this.” It’s clear that from very early in Scoop’s life, clothes, television and street culture carried powerful identity politics, and emancipatory potential.

    Today, Scoop has 12 years of industry experience under his very-fashionable belt and a blossoming career.

    As a trend-spotter, pioneer, and supporter of the country’s creative industry, Scoop’s notoriety has come from his ability to bring attention to others. “I think it’s because when I started getting cred, I never kept it. I see who’s next. I hear who’s next. I’ve seen what notoriety can do for someone’s life. Be it bills, or be it the confidence, or be it helping out the family”.

    But there’s “this thing in Jo’burg”, he told me: “hoarding the props”. “People are very scared to tell someone how good they’re doing, or how that person inspired them, or how they’ve got respect for that person”. All for fear of losing their position. “When there’s nothing, it’s amazing how close everyone gets. But as soon as a breadcrumb lands in between two people, watch them scramble in the dark to find a crumb. Not even look for the loaf. Or the bakery.”

    Sccop makhathini bubblegum club

    Scoop’s vision now is retrospective, focusing his prism on the knowledges of his ancestral past.  “I’d really like to be home in Port Elizabeth, learning about how to slaughter a cow, how to clean its insides. From birth to death, I need to be able to recite which ceremonies need to be done, which liquor is needed, which rooms certain things are kept in.” 

    Always a medium, Scoop’s own reflections serve as a refracted mirror of a generation — their conflicts and their creativity.

    “I [like so many others] have learnt about Jordan’s and Nike which has nothing to do with me! I’ve been to a school where all I’ve learned has fuck all to do with me! So I just want to learn about me. It’s been such a long road travelled now. What I’m really yearning for is to stay next to my father and have him teach me how to be black again.”

    For Scoop, the biggest risk to the creative industry is the loss of self. Especially since, “the creative realm is just a realm in search of self. These kids think they’re searching for a label or a t-shirt. Everybody’s just searching for themselves”. And that ‘everyone’ includes Scoop Makhathini himself.

    I go to PE and it’s always where I learn how far I’ve drifted from being a normal person”. It’s clear that despite being a celebrity, and having unique access to ethereal artistry, Scoop remains deliberately (and sometimes controversially) committed to his own messy personhood. His Twitter feed and his show ‘Forever Young’ offer intimate access to Siyabonga the person, beyond Scoop the persona.

    “I think it comes from a place [of] just wanting to be a human being, to experiment, to have views, even though they’re wrong. So often [in the industry], people have to fight to get liked. Everyone likes being liked, but I think I also like being disliked, because at least then I don’t have to retain that approval”. 

    Although we expect celebrity role models to strive for exemplary leadership, there is something powerful in Scoop’s embrace of the imperfect: it gives others the audacity to lead when they might have once have been off-put by the pressure to be faultless.

    Like so many mediums before him, Scoop often speaks in metaphor. “I just like swimming upstream”, he says. “There’s not much to discover if I go that way with everyone else. There’s not much to discover about myself, about the world that we’re living in, about the people around me”.  And that is what creative ‘success’, he believes, should be about. “What really pains me?”, he says. “We’ll excel at so many things, but we will not excel at being ourselves”.

    scoop bubblegum club cover

    Photography by Jamal Nxedlana

    Assisted by Lesole Tauatswala