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The Moving Blog

To Ouidah: Memory, Movement, Pythons, Mermaids. By Ananya Kabir

Take the Africa Express. Ouidah.

 

Deep red earth and lush green vegetation: the road to Ouidah, an hour or so out of Cotonou, Benin, takes you past the most incredible colours.

IMG_2350IMG_2494In the historical city of Ouidah, the power of nature mingles with the tragedies of modern history and the resilience of the sacred.

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IMG_2491We at Modern Moves know about the sacredness of pythons. I have devoured, from cover to cover, many times over, Katherine Dunham’s account of her complex relationship with Damballa, serpent god, which first started during her fieldwork in Haiti. In Ouidah, I saw the same coiled and terrifying beauty, the same egg yolk stains proclaiming sacrifice and offerings.

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Our tour companions from Nigeria and Ghana were both drawn to and terrified by the pythons. I have not heard a grown man scream so loudly as when the python was draped around one of their necks, and yet– he did not reject it! The python, coiled around his reluctant yet eager neck, radiated the uncanny presence of mystery in the midst of deep historical rupture.

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The journey through the Route of Slaves, through the heart of contemporary Africa, had begun for our group of dancers, visiting Cotonou as part of the Benin International Salsa Festival.

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TREES: OF MEMORY, FORGETTING, AND RETURN

Trees: the tree under which future slaves were paraded to be sold; the Tree of Forgetting, and the Tree of Return.  These are now part of the structured journey of memorialisation that has been created by the postcolonial State of Benin in reparation for the complicity of the Kingdom of Dahomey in the transformation of human beings into commodities.

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IMG_2447The lieux de memoire combine mercantile and sacred dimensions. Can the sacred ever come to us unmediated in modernity?

IMG_2440IMG_2439The sacred can confront and defeat banalisation. Of this I am convinced, as we drive past statues whose obviously recent vintage does nothing to diminish their strange and disquieting power.

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Perhaps this strangeness is merely a product of the distance between the belief systems they belong to, and what I know. But having grown up India, I am comfortable with the idea of syncretism, of the mingling of one God and many gods, of many possible manifestations of the sacred. I am a believer and an atheist, a lover and a sceptic. What I respond to in Ouidah is an accretion of strange sacrality, the confusions of modernity, and the power of the human imagination to contort, distort, resist, and reclaim.

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This is the same aesthetic that is so powerfully present in Haiti. In the car the radio bombards us with a combination of African salsa and zouk, including retro zouk numbers that clearly sound out the debt to Haitian kompa. In the haze of monumentalisation, a fresco-ed wall flashes past us. I read the magic words ‘Bois Cayman’. Stop! I implore. This petite escale is not part of the tour we have paid for. But the guide recognises the urgency in my voice. ‘Why did you want to stop here? What is Bois Cayman to you’? I look at him in amazement. ‘are you joking? This monument recognises the most important moment in the history of slave rebellion in the Americas and we are not stopping here?’ We are now complicit spirits.

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We walk around the Memorial Zomachi. Panels on the walls depict in painful detail the departure of the slaves, their captivity, their degradation, and their rebellion in Haiti, the world’s first Black Republic. We enter through the gate, but the panelled walls enclose only nothingness.

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INTERMISSION: ‘BLACK C’EST LE SWAG’

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The void asks us to meditate, to commemorate, to reflect. This is also what the State asks us to do. But the void’s request is easier to heed.

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…. for some of us.

My companions are busy posing. Their postures are those of hip hop, of swag, of attitude- new incarnations of Black Power. They have come on this tour to discover a shared history, they tell me. What kind of discovery involves noisy, even celebratory posturing? Then it strikes me: theirs is an act of collective reparation in and through the body.

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IMG_2475Melancholia comes in many colours. What we feel in response to a history that we did not shape but yet feel as ours can require words that are beyond European lexicons. As postcolonial subjects we feel the European words in our mouths and reshape them with our tongues . Our bodies play out different affective trails. Memory is physical, its burden lightened through laughter, through movement. Through posture. Through swag.

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Beyond the sepulchral, monumental, cavernous lieux de mémoire (sites of memory) of French metropolitan historians, can we not posit the possibility of ‘mouvements de mémoire’ (movements of memory)?

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(Salsa: when this dance of the African diaspora returns to Africa, it is precisely the movements (in multiple senses) of memory that take place).

The void elicits from us our own methods of commemoration .

THE MERMAID CALLS

Portals: The Door of No Return. A vast number of Africans left the shores of Dahomey for the plantations of the Americas. The final monument in Ouidah that we are led to is, fittingly, the Door of No Return.

IMG_2464I note the now-familiar routine. The guide intones the horrors of the slave trade. The visitors strike their poses. Elina and I wander around, taking pictures. The sand is hot beneath our feet. The sea is out there- it seems close, but the sand is far too hot to walk to the water.

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IMG_2480The guide is talking about Mami Wata. She is the water goddess. I say, in the Brazilian way, ‘Iemanja’. He spins around. Once again, he is surprised by me.  ‘How do you know of her? Where are you from?’ I’m just an Indian woman who lives in the world and loves to know about everything. Oh and I dance. And like to think through dance.

IMG_2477We stand by the shore. I hear the guide describe the mode of worship appropriate to Mami Wata. ‘Are there temples to Mami Wata here?’ I ask. He peers into my face and his voice drops. ‘She doesn’t need temples. She is here, she is everywhere.’

IMG_2407My own voice drops in synchronicity. I feel we must speak low. ‘Do you see her then?’ The guide looks at me. ‘I sense her presence everywhere. At night, I see her here, on the beach. She is a mermaid…. she has no legs, just the body of a fish….’ Then…. ‘she is like you.’

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I am no mermaid.  Perhaps I am more J. Alfred Prufrock:

‘I have heard the mermaids singing, each to each.

I do not think that they will sing to me.’

Prufrock has ‘seen them riding seaward on the waves/ Combing the white hair of the waves blown back/ When the wind blows the water white and black.’ Trapped in the modern dichotomy between reason and enchantment, he (or possibly the poet himself here) declares, sadly, ‘We have lingered in the chambers of the sea/ By sea-girls wreathed with seaweed red and brown/  Till human voices wake us, and we drown.’

In Ouidah, however, we linger (unable to stop taking photographs), touched by some secret knowledge of the sacred that still persists on that sea shore– on the other side of which so many thousands woke up to be drowned- but also survived through the persistence of cultural resources.

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Africa shows the way. Ex Africa aliquid semper novi. 

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All photographs by Ananya Kabir.

Thank you Elina Djebbari for being such a perfect travel companion, Thank you, Ines Ahouansou and Steve Deogratias Lokonon, organisers of the Benin International Salsa Festival, for arranging this memorable visit to Ouidah.

 

The Moving Blog

Final Dispatch from the Field: Dr Elina Djebbari between Havana and Ouagadougou

‘Africa habla en mi’ (Africa speaks in me): 8th-13th November 2014

My last week in Havana reflected the usual double-life ‘routine’ of my fieldwork– with research in the archives during the day and research in music and dance places at night.

I spent most of my days during the week in Archivo nacional and Biblioteca nacional and by increasing the work around what I was supposed to be limited to, I managed to access some nonpublic documents issued by different Ministries — and of course, these were the most interesting ones, like the cultural agreements established by Cuba with African countries between 1964 and 1975.

Photo 1- Cultural conventions
Cultural agreements between Cuba and African nations

I continued to look for what could be of interest for Modern Moves as well and collected more documents about couple dance genres, some of which should provide enriching information about the Cuban political involvement in supporting these popular music dance forms.

Photo 2- Centenario del danzon
Centenario del danzon

As for the nighttime, I organised private dance classes in various Cuban dance genres, from danzon and danzonete to son and salsa via chachacha, mambo, rumba and ‘yoruba’ (orisha-related dances). In so doing, I was able to feel in my body a kind of continuity from danzon to son to salsa, even if I was trying carefully to not recreate a pre-established genealogy outlined in the official history of Cuban music and dance. Despite these precautions, the observations I made in the field helped me to understand how what is now globally known as ‘salsa’ could emerge from all the various Cuban dance genres, and as I discussed with Ananya during her visit this weekend to Paris, even a link between reggaeton dance and guaguanco can be felt from this perspective.

Photo 3 - Rumba at Callejon de Hamel[1]
Guaguanco at Callejon de Hamel

These specific Cuban dance forms help us to rethink the notion of couple dance itself, as they are undoubtedly couple dance with the exception that other parts of the body play the role of linking the two dance partners together. And the Afro-Cuban dance genres I experienced in both their social and staged settings helped me to understand how the Afro kinetic heritage has been uniquely reshaped in Cuba. Despite the knowledge and practice of West African dance I already have, I was really challenged when it comes to learn rumba and orisha- related dances, as the apprehension of the rhythm and how you coordinate your feet and your arms and how you basically move on sometimes a quite slow tempo were completely new for me.

Photo 4 - On the way for a rumba event
En route to a rumba event

Besides these dance classes, I continued to enjoy music and dance events Cuba has to offer on a daily basis. Among others, I was invited to a private event called ‘toque de santo’ celebrating a Santeria birthday of a young woman recently initiated under the patronage of Yemaya. Ironically, even if I in a way dedicated my life to understand the social power of music and dance, I am always amazed to witness and be part of this kind of phenomenon.

Photo 5- Altar for Yemaya[1]
Altar for Yemaya

As for a global overview of this month of fieldwork in Cuba, it was both hard and enjoyable, and I feel happy to be able to say: ‘I did it!’. For a first-time Cuban experience, I think I did my utmost, dealing with the no-other option than speaking Spanish (which as a result quickly improved!) among other fieldwork difficulties. Despite the fact that I did not find some specific documents I was looking for, I followed every trail and the clues I dug out, and I collected findings that were very interesting in any case. I will now be now able to return more equipped to face a potential other fieldwork trip, my notebook and pockets full of numbers of new friends!

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fruits of fieldwork labours!

Stretching my limits through this enriching experience and learning every day a bit more about the complexity of multi-faceted Cuban society, I am now about to leave for the other side of the ‘Black Atlantic’ to go to Burkina Faso after a quick stopover in Paris. Keeping in mind all the different kinds of references to Africa I encountered in Cuba, from the most discreet to the most tangible, like the message written on the t-shirt worn by the drummer of Conjunto Chappottin ‘Africa habla en mi’, I am sure that the Cuban experience will allow me to perceive differently this forthcoming African trip.

The time has come to close here this last dispatch from the field, on the eve of this new adventure, let’s go!

Photo 7- Africa habla en mi[1]
‘Africa habla en mi’

News

Dr. Elina Djebbari Reveals New Research Agenda At Conference In Bordeaux

Modern Moves team member Dr. Elina Djebbari attended the 3rd Meeting of African Studies in France at Sciences-Po Bordeaux from June 30-July 2. In a panel organised by Denis-Constant Martin, she gave a paper exploring lines of enquiry of her new research agenda within Modern Moves: “Cuban music in Africa: the creation of a ‘modern african music’ at Independence” (“La musique cubaine en Afrique : la création d’une “musique africaine moderne” aux Indépendances”)