Tag: nairobi

  • Transdisciplinary conversations on the realities of urbanness // Dr Njoki Ngumi to take part in the African Mobilities’ Johannesburg Exchange

    Transdisciplinary conversations on the realities of urbanness // Dr Njoki Ngumi to take part in the African Mobilities’ Johannesburg Exchange

    Dr Njoki Ngumi wears many hats in roles that stretch across various fields. As a result the word she uses to describe herself is “maker”, emphasising that her work transcends genre and medium. Her background in healthcare has helped her to cultivate her curiosity and care for small details, and this has continued to be useful to her in the arts space.

    As a storyteller, she is currently obsessed with what can be obtained through collaboration and collective effort. “It’s been played to its tired cliché end on SO many mediocre TV programs, but truly? Groups of unlikely people achieving unlikely things is the whole entire wave. Nothing gimmicky – just mapping how people build bridges to each other and love and fight and love again, as they set large fires and take many names. I did an odd little thread once on Twitter that was about an elite cadre of femme/fem assassins, and a surprising number of people really loved it, and it was about just that – odd, fierce, unexpected togethernesses.”

    Her storytelling style is in constant evolution. She loves drama, distance and spectacle, but is also wary of how this can sometimes privilege the story over allowing audiences to engage. On the other hand, she also enjoys more intimate weavings that require the audience’s participation in some way, resulting in a new energy or story at the end. Through this reflection, Njoki tries to find the balance in her storytelling to invite audiences into the worlds she creates or mirrors.

    Another one of Njoki ‘s endeavors is her position as Head of Learning and Development at HEVA, an East African fund that invests in the transformative social and economic potential of the creative economy within the region. The development of HEVA Capital and HEVA Forum address the questions of how creative enterprises can get access to credit and how an enabling, progressive environment can be created for these businesses to grow. Within these two spaces, Njoki identifies knowledge gaps and interesting possibilities, and figures out ways in which creative enterprises can access them.

    Working across disciplines is an important part of how Njoki frames her practice. Therefore, co-founding the Nest Collective was a no-brainer. She did  this in collaboration with 11 other  members, namely Olivia Ambani, Hope Bii, Jim Chuchu, Sunny Dolat, George Gachara, Njeri Gitungo, Kendi Kamwambia, Noel Kasyoka, Akati Khasiani, Mars and Wakiuru Njuguna. As a collective they are “a making, building multidisciplinary arts squad based in Nairobi that drops cultural bombs and then wears overalls to sort through the debris.” The collective was formed in reaction to the fact that mainstream spaces did not have room for audiences who were craving an engagement with work that is risky, quirky and odd. Since its inception in 2012 the collective has made films, visual art, music, work in fashion and write books. Each member of the collective has their area of expertise, but together they have built a think tank and creative melting pot for themselves. Through their collective they explore modern identities, re-imagine their pasts and remix their futures. Connected to this is how they unpack what it means to be young, contemporary and urban, as well as the possibilities of casting away existing scripts and design new outcomes.

    Njoki has been invited to be one of the hosts for the Johannesburg Exchange under African Mobilities. This has an organic connection to the other projects and roles that she takes on. “AM [African Mobilities] is about transdisciplinary conversations, negotiating the vagaries and glories of urbanness and challenging realities with communities and collaboration, and this is already a huge part of the Nest’s – and my own – practice.” Her work fits so seamlessly into the agenda for the Johannesburg Exchange, and African Mobilities as a whole, that Njoki will be doing a public performance reading at the Exchange.

    Reflecting on the importance of African Mobilities and the Exchanges they have hosted in multiple cities, Njoki stated that, “One of the most magic things about it is its determination to break knowledge and data out of ivory towers and bring it out directly to the people. We’re at a time now when knowledge sharing is possible in new and unprecedented ways because of the internet, but in many ways guides and people to open out and explore and explain new things in new ways are still so essential. That’s what AM is building, together with prioritizing multiple African perspectives.”

    The Johannesburg Exchange is taking place from 22-24 February at Wits University and African Flavour Books in Braamfontein.

     

     

  • Tahir Karmali // The potency of borders

    With an interest in how geopoltical affairs and social systems affect the formation and interpretation of personal and collective identities, Nairobi-born artist Tahir Karmali uses collage, photography, and papermaking to unpack micro and macro level issues related to these themes. By making a connection between concepts and the materiality of his chosen mediums, he questions and brings to light narratives around contemporary identities. His personal narrative as an artist from Nairobi who travels often and is now based in New York, forms the foundation of how his work is conceptualised and presented.

    In his series PAPER:work he explores the gradation of validity and legitimacy and how these are achieved through working with paper. This touches on the complexities around nationality, authenticity, documentation and the creation of borders, particularly in Africa. With debates about refugees, specifically refugees of colour, on a pendulum that often swings towards a negative reaction, the use of paper as a medium is quite fitting. Paper provides access to visas, refugee status, citizenship, and property in a world that is determined to keep the idea of the nation-state alive. Karmali unpacks the limits that are enforced through one’s possession of particular documents, or in most cases, the lack thereof.

    This unfolds through Karmali’s process of papermaking, where paper is embedded with photographs, patterns, thread, and quotes from identity documents used during colonial and post-independent Kenya. In the write up about PAPER:work Karmali states that, Papermaking involves filtration of the pulp from the water and therefore mirrors how documents are used in border separation. A metaphor used to trigger questioning around the notions of authenticity, nationality, borders, colonialism, and history.”

    His previous work Displaced addresses directly the issues around migration and belonging. He photographs people who have migrated to America, mostly for economic reasons. This series presented a moment for Karmali to reflect on his own experiences, and to be able to connect with people who have gone through similar identity shifts, frustrations and longing for home. Each image is titled with a quote which is a concise, momentary invite into the world from their point of view. Participants are photographed in what looks like a living room. However, the room is covered in a semi translucent plastic sheet. This signifies their feelings living in-between.

    Visit Tahir Karmali’s website to see more of his work.

     

     

  • Unpacking knowledge production and highlighting alternate worlds

    Jackie Karuti, known for her experimental and conceptual work, uses new media to explore themes related to knowledge, death, sexuality and migration. Her mediums include drawings, installations, video and performance pieces.

    Her drawings are reminiscent of whimsical storybook illustrations, with the backgrounds of her images having an eerie openness, evoking a similar feeling to a nightmare where you find yourself in a strange, yet familiar setting. The ghosts of Yves Tanguy and Joan Miró’s work appear, however Karuti’s work is a portal to a different dimension.

    Karuti also has a fascination with books – the knowledge they contain and their presence as physical objects. She makes her own books, which fold out with intimate content resembling a young girl’s diary entries. Her interest in books comes from her constantly trying to breakdown and reconstruct what is defined as knowledge, and who has access to this knowledge. This unpacking of the value of books and the act of knowledge production presents the possibility for unlearning and reconfiguring. With this foundation, Karuti has put together her own curriculum. “Self-education encourages independent thought and learning as well as critical thinking skills. It eventually becomes a lifelong pursuit of constructive and stimulating thought processes,” Karuti explains in an article for Art Africa. Self-education from Karuti’s point of view offers a pathway to discover alternate universes and to construct one’s future.

    Somewhere Beautiful, 2017

    This fixation with books and their purpose has resulted in a number of projects, including her series of zines titled ‘Exit’. These zines exhibit larger conversations around migration and queerness through the artist’s sketches and scattered, unfiltered thoughts. An earlier work titled ‘Where Books Go To Die’ treats these physical objects and living organisms. A simulated library with a librarian who demands silence, was exhibited as the graveyard for books. Another installation addressed a follow on question; if libraries are where books go to die, where can they be found alive? A table of books fanned so that the pages tremble, flutter and make a noise are the way in which Karuti presents books being alive. The turning of pages brings books to life.

    Karuti’s exhibition ‘There Are Worlds Out There They Never Told You About’ was held at the Goethe Institut in Nairobi. Through the use of various media, she interrogated the current conversations and violent reactions to migration around the world. Included in this is negotiations related to establishing a sense of belonging which is evident in Brexit and the African Union’s consideration of a universal visa for Africa. The exhibition brought together a variety of media to address migration and alternate worlds. These alternate worlds often make reference to the ocean. The potency of this reference comes to light when thinking about how black people were taken across the ocean in slaves ships, and were thrown or jumped overboard, and  how the ocean is a carrier of migrants. In defining alternate Karuti expressed that, “Alternatives mean you can choose different options regarding life, death and general existence. I’m most keen on the possibility of alternate worlds, which defy normalcy, dogma and conventional living.”

    The Violent Suppression of Otherness, 2016. Concertina fold book and book casing
    The Violent Suppression of Otherness, 2016. Concertina fold book and book casing
    The Violent Suppression of Otherness, 2016. Concertina fold book and book casing
  • Nairobi Nights: a three part tale

    Nairobi, by weekday dusk, is a mad asylum of matatu (mini-bus) mayhem and stone-faced pedestrians, hurrying to get home. I’m definitely going against the tide of evening traffic’

    • Tony Mochama, Nairobi A Night Guide

    When the sun is out, Nairobi streets are an interlocking riddle of cars, buses, motorbikes and pedestrians.  New lanes emerge and disappear as travellers take on the traffic. It’s a delicate dance, splitting potholes and narrow avenues, tires kicking up dust and gravel. In some places, motorists and hawkers jostle for roadside territory as pavements overflow with sneakers, potted plants, furniture and corrugated iron.  Gated apartments, office buildings, embassies and roadside nyama choma flash by in the windowpane film reel. The requisite ad-breaks: ‘M-Pesa; Tuskers beer; “newly-erected flats for let”. Matatus, the city’s famed mini-bus taxis, run the streets: their car bodies emblazoned by local spray artists, interiors encased in lush fabrics, and windows reverberating club bangers.

    When the sun is switched off, the streets clear and quieten. But around the city’s nightclubs is a cacophony of headlights and hooting, as Nairobi’s youth descend on the dancefloor. Nightclub gossip, over the past month, has circulated around B-Clubb, where the sons of Uhuru Kenyatta, Raila Odinga and William Ruto had reportedly spent 1.16 million Kenyan shillings on alcohol, much of which was used to wash the hands of their party. Nairobi’s skhothane, switching custard for champagne, and setting Kenyan twitter alight. Meanwhile, Nairobi Noir has flooded online catalogues with grey-scale images of the city-by-night: a dimly-lit street corner; the lone light of a motorcyclist; security guards at an alleyway precipice.

    B Clubb

    My first night in Nairobi took me to The Elephant in Lavington. It’s an outdoor venue, erected in the back garden of Eric Wainaina’s studio, behind an inconspicuous metal gate, in a dimly-lit suburban street. Slide through the gate and arrive at what feels like your neighbour’s driveway. Yet, around the back of the house is a dazzling stage, bathed in purple light, and set up for an eight-piece band. It’s Nairobi’s Narnia. The audience gathers on wooden crates in the garden, enjoying tightly-packed samosas, which are among the city’s signature street food.

    The owner, Wainaina, is one of Kenya’s most acclaimed singer-songwriters, His debut album is titled Sawa Sawa. Perhaps the most commonly heard phrase in Nairobi, it’s a street-talk equivalent of ‘sharp sharp’ or ‘sho’. And indeed Wainaina’s music has often transformed street politics to soundtrack. His single, Kenya Only, became the unofficial song of mourning after the city’s 1998 terrorist bombing. In 2001, he released ‘Nchi ya Kitu Kidogo’ (‘Country of Bribes’). The anti-corruption anthem has, in the past, prompted state intimidation and censorship by the national broadcaster.

    City politics had similarly infiltratd this night at The Elephant. The show was delayed due to some-or-other encounter between the band and the police. But when hey finally stepped into the purple light, Atemi Oyungu, Chris Adwar, Kanji Mbugua and The Villagers Band had the audience entranced with a Benga —Afro-Soul—RnB fusion. Midway, we were coaxed into rehearsing a series of dance moves, each an adaptation of Nairobi’s street-characters: the bus driver, the motorcyclist, and the soldier. With the moon ascended to form a spotlight over our heads, Atemi and Chris Adwar perform ‘Someday’, sketching a roadside romance: ‘Ningekuwa taxi driver. Ningekupa lifti kila mara…Ningekuwa dereva Citi Hoppa. Hata kileleshwa tungetembea.’

    The Elephant

    Next pit stop on my journey through Nairobi’s lunarscape is The Alchemist, perched on the narrow Parklands Road, behind another innocuous metal gate. In many guises, The Alchemist brings the outside, in. The outdoor, semi-tented venue is clearly a favourite among expats and locals alike. To the rear of the gravel dancefloor, groups cluster around hookah pipes or join the line at the bar. Around the side, street food is sold from a small caravan.  The stage itself opens out from a truck: transporting music, literally, off the city streets. On stage is a Swahili rhumba band: Red Acapella. Their lead singer — draped in beads, overalls and red light — calls to the audience. The music unapologetically old school, unapologetically Kenyan, is branded ‘urban folk’.

    The Alchemist

    Our final stop and the motoring metaphors are relentless: The Space is a car wash by day. At night, its neon-lit entrance is framed by a multi-story tightly packed parking lot. A long line of cars stretches from the entrance down the Ngong road pavement. Only a select few vehicles are allowed to park inside the venue, and the selection criteria are clear. Who needs red carpet when you’ve got BMs? It’s another part-indoor, part-outdoor venue, dotted with bar tables and hookah pipes. Young promoters, with spirits in their belts, offer shots by the minute. Expensive bottles are carried to their buyers, ablaze with sparklers: traffic signals to indicate who is spending and where.

    Like a matatu interior, the walls of The Space are dotted with television screens, and the club’s playlist is a music video montage: tracks from Kenya, The Gambia, Nigeria, South Africa. Then add a dash of 90s American hip-hop. If Nairobi matatus are nightclubs on wheels, then perhaps its nightclubs are like stationery matatus: infused with rising smoke, flashing lights, motorist metaphors, and the pounding feet of night-crawler traffic, kicking up dust. At night, the life of the bustle-city is transported here, backlit in florescent light and set to music.