Tag: UCT

  • Gavin Krastin – The embodiment of unveiling

    Gavin Krastin’s name has been popping up in art circles for some time now, and is often accompanied by shocking titles, graphic images, or sensational writing in an attempt to translate a performance into a written text. However, through conversation with the artist about his practice, it quickly became apparent that a critical and considered project was underway, and that elements of horror and shock were used as formal conceptual devices in service of this project.

    If being an artist wasn’t risking enough, venturing into performance certainly is. Despite bemoaning and often calling out the existing structures for not providing enough support for performance artists; not taking enough risks “due to the dreaded F word: funding,” Krastin has not let this hold him back. He challenges not only artists, but “curators, funders, festivals and programmers too, who too often expect artists to take risks but take little risk themselves, or in some instances turn their back on you when your risk doesn’t quite turn out as planned (no doubt reducing one’s art to a purely monetary value and an exercise in branding).” His work is bold, and his practice is creative, finding ways to sustain himself and his projects despite the obstacles.

    ‘Omnomnom’ performance photographed by Sarah Schafer

    He has been teaching and working at universities (UCT and Rhodes) for the past 6 years as a para-academic, or as he referred to himself, tongue-in-cheek, as “an academic wet nurse.” He has been teaching artists in the theatre-making, contemporary performance and movement studies arenas. Facing the struggles of working in an institution head-on, Krastin’s pedagogical approach, much like in his art practice, is to “stir curiosity and entice a playing field of questioning,” with the risks of such “stirrings” being vital to embarking on “radical embodied research.” Teaching is not simply a side-job, but rather Krastin considers the aspects that comprise his practice as “largely inseparable; as if his arts practice, teaching, research, facilitation and curation create an asymmetrical web of sticky intersecting trajectories, and thus the critiques of whiteness at university level continue to influence him and his socially-engaged work.”

    While directing is something in his repertoire, when it comes to his own performances Krastin uses his own body, as he cannot “expect someone else to endure” what he imagines. He uses his body as a means to “occupy, subvert and challenge notions of presentation and representation (which almost act as an incubator of historical trauma).” The performances are grotesque because the body is grotesque and shocking, but has been hidden behind “constructed compartments, boarders and adornments such as culture, religion, politics, language, names and epistemologies in order to contain, control, conceal and rationalise our human messiness.” He views his artistic project as one that “unveils such structures, embodying a body for what it is – a network of organs in extremity and oppression, but desiring production.” This minor revolt against the status quo is one that arises from a place of surprising vulnerability, humility and courage.

    ‘Pig Headed’ performance photographed by Sarah Schafer

    Krastin is ambitious and involved in many projects: He is assisting in an upcoming choreographic work authored by Alan Parker and Gerard Bester with the Dance Umbrella in March. He is also curating a group show of performance art in Cape Town, called ‘Arcade’, by young and/or recent Capetonian graduates – a venture which is sponsored by the National Arts Council and the Theatre Arts Admin Collective, resulting in paid artists – “because one can’t pay the rent with experience alone.” Currently Krastin even has some “performance detritus, or relics and used paraphernalia,” from his performance Pig Headed on display as part of a group exhibition called Provenance: A Performance Art Object Exhibition at Defibrillator Gallery in Chicago. A feature at the National Arts Festival in Grahamstown, festivals and gallery shows around the country and a creative research residency in Switzerland – it’ll be hard to miss this enigmatic artist in 2018.

    ‘Epoxy’ performance photographed by Owen Murray
  • Langa Mavuso: seeping into the music industry with thick emotion

    Langa Mavuso: seeping into the music industry with thick emotion

    “Sometimes I sound like gravel and sometimes I sound like coffee and cream”, said the high priestess of Soul, Nina Simone.

    Like Miss Simone, Langa Mavuso describes his voice as possessing the capabilities of being both flawed, husky, and coarse as well as rich, sweet, and alluring.

    When I first pressed play, the smoothness of the guitar put me at great ease. Langa’s voice then boldly complemented the tempo set by the electric flex of the cords. There is a distinct masterfulness that Langa has over his voice. Every note is used to delicately sift through the song thick with emotion. Towards the end, I had been coaxed into singing along. I immediately listened to every other song, watched every documented live performance and experienced great satisfaction by the online feedback; I was not the only one with the knowledge of this gifted black boy.

    While Langa was singing along to Whitney Houston at the age of eight, Phumeza Mdabe muted Whitney so he could hear his voice. “I was like, ‘Shit, I’m hitting those notes’,” Langa exclaimed. After realising the magnitude of his gift, a significantly high pitched voice at the time, Langa kept it a secret because of juvenile heteronormative gender constraints that say girls should have high-pitched voices and boys the polar opposite. “I’m a boy who can sing like a girl, it felt embarrassing, especially at that time, when you’re in primary school…you just want to fit in with everyone.” Thanks be to the girl who heard Langa singing in the bathroom and reported back to their teacher, who insisted Langa share his voice with the entire class.

    Today Langa is a singer, songwriter and performer. He has appeared on television, featured on radio, had various live performances, released a noteworthy EP called Liminal Sketches and more recently a collaborative EP with Red Bull Studios in Cape Town called Home.

    However the route from childhood talent to a budding career was meandering. In high school, Langa studied contemporary music at the National School of the Arts (NSA) with his specialisation instruments being voice and piano. During his time at NSA, Langa’s interests branched out and he wanted to be a diplomat. So Politics, Economics and Mandarin were some of the subjects he studied at Rhodes University. After two months, Langa called begging his mother, who had been relieved that all musical aspirations had subsided, to transfer to study music at the University of Cape Town (UCT). Langa’s mother finally agreed but in his third year at UCT Langa suffered spiritually and mentally and came back home to Johannesburg. Here, Langa centred himself. He got a job as a writer and another as a content producer and social media manager. Then the faint whisper of his purpose began again and he responded accordingly. Langa left his job, finished music he had been writing for years and pursued his calling.

    “I don’t think the music ever stopped in every instance where I was trying to run away from it. It was there but I was just trying not to make it the light of my life, y’know? But eventually, it was just like, you know this is the one thing you can do without anyone having to wake you up in the morning, without a pay cheque, you’ll do it, so that’s how it just happened, it was a natural progression,” Langa explained.

    Nevertheless, the formal training that Langa went through enhanced how he brilliantly articulates and translates his thoughts, ideas and emotions into a three minute track. Langa writes about love in its different phases. In his first EP, he explored loss and heartbreak and in the other, Langa sings about infidelity.

    “I’ve never had someone come up to me and say, ‘Hey, I don’t like your music’”. Based on observation and personal encounters, Langa believes that his music resonates with different generations. The manner in which Langa utilises his voice and pairs it with either jazzy rhythms or an electronic beat is skilful and exciting. However, Langa is certain that he does not comfortably fit into the South African music industry.

    “I think I don’t fit in 100% but people appreciate the talent and they see something in it so there is an embrace of some sort but there are still people who are sort of, not reluctant, but like not too sure. It’s like the sound is a little too international. It sounds like very British Soul but then there is this African guitar and then there is this and that, which sort of brings you back to home and then you’re singing in Zulu, under this crazy electro beat by Spoek (Mathambo), like what is this?”

    Yrsa Daley-Ward wrote, “If you have to fold to fit in, it ain’t right.” Subsequently, Langa has found that a space is opening up for him to be incorporated with help from mainstream music producers, like Black Coffee and Tweezy. “I’m not trying to fit in. I’m not interested in fitting in. I think we’re living in a creative time where we can be whatever we want to be and sort of teach people to assimilate into the ideas that we have.”

    Langa has a cognisance of the power of human emotion. It is something that we innately share and probably why his music has a familiar comforting sweetness and light.

    After the collaborative projects on the way and multiple singles Langa is working on, he hopes to be a household name when he releases his debut album a year from now. For now stay on Langa’s Soundcloud page.

  • Skattie Celebrates – Spotlight on Rose Gelderblom Waddilove

    Fashion and design website Skattie has been piloting a new way to give emerging artists exposure with their  Celebrates parties. The concept is that a gallery space is hired out for one night only and turned into an exhibition/party.  There previous exhibitions looked at  Laura Windvogel and Unathi Mkonto, while this weekend’s will focuses on Cape Town artist Rose Gelderblom Waddilove.

    Rose trained in print media, but works across painting, performance and new media.  As she told us- ‘Stories of art and pain have motivated much of my research’. A recent trip to occupied Palestine had been especially significant- ‘it has allowed me an opportunity to reflect on the state of the nation in South Africa, the symbolic ending of apartheid and issues of solidarity and identity’.  This focus on the contemporary moment in South Africa incorporates a particular fascination with ‘the position of an individual within the crowd’.

    For her Skattie show she will be showing a broad spectrum of her prior work. These will include prints she made while studying at UCT and performance piece collaborations with artist Adam Jon Williams.  A particular highlight is the painting she made on the border wall in the West Bank.  The party will also showcase some of her new work, dealing ‘with major statistics, crowds, trauma and loss. This year marks 50 years since the declaration of District 6 as whites only area. 2016 marks 40 years since the 1976 Soweto Uprising as well as 20 years of the Constitution. My most recent work aims purely to begin to locate creative self-expression at this moment in time’.

    Alongside the exhibition, Skattie will be providing a downloadable online publication of Roses work, created in partnership with Art Africa magazine. The party will also feature a wide line up of dj’s for the evening. It starts at 6PM on Saturday at the Ava Gallery, 35 Church Street, Cape Town.

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  • Giving Content to Decolonisation; The Trans Collective in South Africa

    “Our bodies are political.

    Our pain is systematical.

    We represent the bastards.

    We stand for the nothings.

    We shout for the unheard.

    We occupy space for the excluded.

    We demand representation for the invisible.

    We speak with people like us.” 

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    The Trans Collective is a radical black decolonial student movement with close affiliations to and personnel overlaps with the Rhodes Must Fall (RMF) movement at the University of Cape Town in South Africa. This article extrapolates from a conversation with the Trans Collective, as well as from resources and statements made available on their Facebook page. The conversation was initiated in response to the Trans Collective’s recent intervention at the opening of the exhibition: Echoing Voices from Within, commemorating the first anniversary of the formation of the RMF movement. The Trans Collective has stated in no uncertain terms; “Our intervention is an act of black love. It is a commitment towards making RMF the fallist space of our dreams.” In other words, the intervention, as well as the struggles that led to it, are not to be appropriated as somehow symbolic of the flaws of the decolonial struggle by those who desire the continuation of entrenched, racist structures of power. That the decolonial struggle is being contested from within is a testament to its rigour and vitality. As the Trans Collective state; “Decoloniality is not a metaphor”- it is experiential practice that simply cannot be decided in advance.

    The Trans Collective reflect this radical decolonial praxis in their refusal to capture and commodify, in their refusal to assert ultimate signifiers and meanings. There is a kind of intimate knowledge there, a knowing of the damage that can be done by a single word, a single pronoun, a name. For the Trans Collective, solidarity cannot be centralised around a single rallying point because that could never do justice to the complexity and multiplicity of experiences of oppression under white supremacist colonialism. Rather, solidarity is to be found in a kind of radical empathy, an understanding of intersectionality that implies that this pain is political, but other pain, unknown pain, is valid and political too. The more a person or movement claims to have all the answers the more answers are maimed in the process and thus, the Trans Collective reject an egoist, assertive politics, and embrace, instead, a radically militant, yet uncertain politics where the scope of consideration is opened up rather than narrowed down. They understand that a truly decolonial project cannot simply pick and choose the aspects that suit it best. They understand that the aspects that sit most comfortably are probably the ones most desperately in need of unsettling, because sitting comfortably has no place in dethroning. And they are positioned to know this, to see the insidious workings of systemic power and oppression when their daily lives, the most basic of tasks- such as using a toilet, or being addressed, or having to fill out a form, or produce a student card, or occupy space in a residence- coalesce in a series of violent microaggressions that would see them suffocate with every breath taken.

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    The Trans collective puts forward the idea that Decolonisation must be built on a reclamation of humanity and this cannot occur when what is most valid and necessary and human is still being demarcated, commodified, and decided in advance. White supremacy has always employed, and continues to employ, overt, as well as subtle and pervasive, technologies of physical and metaphysical power. Its processes of mapping, naming, containing, and classifiying, symbolically and physically disfigure, dismember, and dehumanise. The Trans Collective are acutely aware of these intersections when they position confronting toxic gender constructs as an indispensable part of the decolonisation project. Hierarchical processes of visibilising and invisibilising need to be met by similarly thorough refigurings and rememberings and the Trans Collective seem to call for this comprehensive reorganisation, for a passionate disordering that completely subverts and exorcises the exploitative logics of alienation and dispossession.

    To labour the point against the materiality of resistance to change; if the oppressions suffered under a white supremacist, imperialist, ableist, capitalist cisheteropatriarchy are systemic, they are inherently multi-faceted and no single aspect can be hierarchically prioritised above the rest; to do so would be to employ the very same logics that the current decolonial struggles seek to eradicate. Telescoping out to current South African politics, a conversation currently happening from within and between black communities (because this is the only zone from which this can happen with any validity) then contests; when black cishet patriarchs within decolonial struggles choose to frame anything that does not conform to their particular construction of decolonisation as being somehow divisive, as being somehow geared towards a derailing of the struggle, they simply fail to properly comprehend the struggle itself. The Trans Collective asks; if unlearning is not a fundamental part of the process, then when will the unlearning happen? To ask for some issues to be left at the door is to ask for people to be left at the door, to be excluded from the struggle- a reality powerfully embodied when members of the Trans Collective lay naked at the doors to the RMF exhibition, speaking truth to power in their provocation for people to step over them if they felt the consumption of content to be more important than actual bodies, actual lives. Commodification and thing-ification are tactics of colonial power, directly pointed to by the title of their statement on the intervention: Tokenistic, objectifying, voyeuristic inclusion is at least as disempowering as complete exclusion.

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    If this article has spoken to the importance of the Trans Collective’s perspectives for the decolonialisation project generally speaking, it is to drive home the significance of their theorising from the margins, to highlight the wealth of insights they have courageously offered-up to the ongoing struggle and some of the ways in which they have given that content.  However, the intervention was the performance of justified rage against their erasure, against the co-option of their bodies as public persuasion rhetoric, against the hypocrisy of knowledge that what might be exhibited as gains for the RMF have not necessarily translated into gains for them as black trans bodies; and this despite the Trans Collective being actively involved in the formation of RMF and standing on every hostile frontline- facing tear gas and stun grenades and violence with no hesitation for the heightened vulnerabilities their bodies may carry. They were undoubtedly entitled to the deliberate occupation of the exhibition space, to the radical act of reclaiming the meaning of their own bodies. Not only has the Trans Collective created a powerful, living archive of black trans contributions to decolonial struggles, but they have also stuck a thorn in the side of what liberation might mean, forcing decolonisation to face that which it has over-looked and, in doing so, become much stronger.

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    You can learn more about this this radical, black, trans, militant feminist, decolonial student movement, as well as read the official intervention statement here:

    https://www.facebook.com/transfeministcollective

    #RadicalBlackFeministMilitancy #Decolonization #BlackTransBodiesGivingContent #BlackTransBodiesReclaimingSpace #RMFTransCapture