Tag: mythologies

  • CANINE WISDOM FOR THE BARKING DOG – THE DOG DONE GONE DEAF // Exploring the Sonic Cosmologies of Halim El-Dabh with Artistic Intervention at the Dakar Biennial

    CANINE WISDOM FOR THE BARKING DOG – THE DOG DONE GONE DEAF // Exploring the Sonic Cosmologies of Halim El-Dabh with Artistic Intervention at the Dakar Biennial

    Sonically transformed. Haunting vibrations converging in crescendo. Signifying colourways correlating corresponding frequencies as musical notation. Perforating paper-thin eardrums. Beating through a spectrum of sounds. Tones sculpted, mixed and mastered. The music of modernity finds its tonal traces in histories of the past.

    The recently deceased Halim El-Dabh, was an Egyptian American composer. His six-decade experimental music career positioned him as a pioneer of electronic music. In 2007 he performed his album The Dog Done Gone Deaf  for the Suoni Per Il Popolo Festival in Montreal, Quebec. The musical piece is a fable of the Navajo indigenous American people – the relationship between man and hound. The narrative explores how the dog saves the man’s life, only to be treated with brutality. In response to the violence, the dog covers its ears and goes deaf. However, it eventually forgives the man, in realising that they are both creatures of the earth.

    It was in the middle of the session of The Dog Done Gone Deaf, that El-Dabh invited the audience to close their eyes and breathe together – creating a collective participatory performative moment, one that he hoped would elicit an experience of colour frequencies. A notion that was central to the process and notion of his work.

    CANINE WISDOM FOR THE BARKING DOG/THE DOG DONE GONE DEAF is described as a “spin-off” by the projects curator, Bonaventure Soh Bejeng Ndikung. He goes on to say that it, “seems an appropriate entry point into a venture of reflecting on and paying tribute to one of the greatest composers from the African continent and worldwide, Halim El-Dabh, in the framework of Africa’s most important and most consistent art manifestation, the Dakar biennial.”

    El-Dabh appropriates and invents mythologies in his compositions while disseminating sonic and aural epistemologies. “The exhibition project will also serve as a platform for deliberations on, and experimentations as to what is and where is sound art in contemporary African art, putting a spotlight on transdisciplinary artistic practices between the visual, performative, installative and sonic mediums.”

    Bonaventure highlights the importance of narrating and actively claiming one’s own histories within a framework of Pan-Africanist ideology. “Our intention is also to re-establish a genealogy of modern arts and sound arts in Africa and beyond, and contemporary sound artists, painters, video and installation artists are hereby invited to relate, extrapolate from, get inspired by El-Dabh’s practice – his compositions, installations, theories and research.”

    Younes Baba Ali, Leo Asemota, Satch Hoyt, Tegene Kunbi, Memory Biwa and Robert Machiri, Ibrahim Mahama, Nyakallo Maleke, Elsa M’bala, Yara Mekawei, Emeka Ogboh, Appau Jnr Boakye-Yiadom & Ima-Abasi Okon, Lorenzo Sandoval and Sunette Viljoen are artists who span the continent. CANINE WISDOM FOR THE BARKING DOG/THE DOG DONE GONE DEAF invited them to engage with El-Dabh’s seminal text, using it as a point of departure to explore sonic modalities and create an artistic response of their own.

    “For twenty-five centuries, Western knowledge has tried to look upon the world. It has failed to understand that the world is not for the beholding. It is for hearing. It is not legible, but audible.”

    • Jacques Attali, Noise: The Political Economy of Music, 1977.
  • Artist and filmmaker Kitso Lynn Lelliott on disrupting knowledge hierarchies

    Artist and filmmaker Kitso Lynn Lelliott on disrupting knowledge hierarchies

    Michel-Rolph Trouillot in his book Silencing the Past: The Power and the Production of History interrogates ideas about the history and pastness, demonstrating how positions of power silence certain voices from History. He points to how oppressive, destructive and inhuman interpretations of people of colour led to colonial powers not being able to imagine histories or a History that could be animated, directed and authored by people of colour.

    The work of Kitso Lynn Lelliott also unpacks the philosophical and ontological constructions of race that emerged during European Imperialism, which resulted in multilayered tools and attitudes for ‘Othering’. One of the most important tool was that of hegemonic colonial languages; language as the foundation of these constructions, as well as what allows for these constructions to continue to have life. In this sense, Lelliott, similar to what Trouillot states, looks at pastness as a position as much as a temporal concept (Trouillot 1995: 15).

    Her solo presentation of a multimedia body of work, titled I was her and she was me and those we might become, was born out her PhD research related to the perpetuation of the idea of “racially marked beings” and how this led to the erasure of knowledges held in diverse languages. This becomes more apparent when one thinks of language as more than sounds for communication. Language carries a particular imaginary of the world, a way to interpret the world and a way to describe the world.

    As a way to speak back to these dominant narratives, Lelliott uses the “language of the ghostly” to gesture towards the presence and absence of omitted knowledges and histories. This is incredibly powerful as it is a reminder of the conscious and active act of silencing, while simultaneously pointing out that the imaginaries, mythologies, memories and multitude of ancestral histories can never be silenced.

    About her installation Lelliott stated that, “It is a gesture to reclaim an agency to articulate the narratives that make us, through dialogue that is always in flux, so they might produce a shape we see fit for ourselves.” In this statement we can directly see interest in voicing from spaces beyond epistemic power, as well as how epistemic articulation that pushes against hegemonic forms of knowledge identification and construction offers avenues to break down these hegemonic practices and knowledge hierarchies. This is particularly relevant in a time when we are thinking about decolonial practices and how they can be played out in real life.

    “. . . But we may want to keep in mind that deeds and words are not as distinguishable as often we presume. History does not belong only to its narrators, professional or amateur. While some of us debate what history is or was, others take it into their own hands.” (Michel-Rolph TrouillotSilencing the Past 1995: 153)