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CILECT Conference AFDA, Cape Town, South Africa 2-3 May 2012

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CILECT Conference AFDA, Cape Town, South Africa 2-3 May 2012 UBUNTUFILMEDUCATION CILECT Conference AFDA, Cape Town, South Africa 2-3 May 2012 UBUNTU (oo-boon-too) is an African philosophy that describes an approach to life and work which recognises our inter-connected humanity and need for sharing in order to exist. Given the current state of diminishing resources, the global recession and the growing divide between rich and poor and the ecological challenges that we face every day, it is evident that in many respects society may have to re-consider its current attitude and disposition to the manner in which we share and co- operate as individuals, groups, nations and as a planet. Ubuntu is not a philosophy exclusive to Africa and many representations and variations of it exist worldwide. Similarly, it is not necessarily practised as effectively as it is proposed in its ideal. The best direct explanation of Ubuntu is probably summarized in the following two axioms: ‘your pain is my pain and my pain is your pain’ and ‘without you I am nothing and without me, you are nothing’. At the CILECT Cape Town Conference/Congress 2012 all of us who were there directed our efforts in one direction: to embrace the inter-connectiveness of our CILECT humanity and create a spirit of sharing and collaboration to optimise opportunities for film students, lecturers and schools world- wide. The after-effect is still seen and felt in the numerous new projects and friendships that sprang out of our time together. In this publication, though, you will find transcripts of the presentations of initiatives created before those days. Unfortunately, as a sign of dramatic irony, a laptop with a number of them was stolen right after the conference! (I guess the thieves were more interested in sharing our equipment than our reflections on Ubuntu:) Therefore, for some you will only find short summaries. But I hope they will anyway provoke you to fill in the gaps by inventing and organizing better ones. Prof. Dr. Stanislav Semerdjiev Executive Director, CILECT 2 PRESENTATIONS UBUNTU KEYNOTE SPEECHES 1. UBUNTU Philosophy in Life – Mathole Motshekga 2. UBUNTU Practice in Life – Sonja Kruse 3. UBUNTU in Film – Ronnie Apteker Pool 1: CILECT Supported Collaboration Activities 1. Producing Creative Producers – Robin McPherson (SAS, UK) 2. Beijing Film Sound Workshop – Zhong Dafeng (BFA, China) 3. Creative Post Production 1 & 2 (NFTS & USP) – Nik Powell (NFTS, UK) 4. Distribution, Copyright and Co-Productions (FABW) – Guido Lukoschek (FABW, Germany) 5. Cinemaster – Rob Rombout (LUCA, Belgium) 6. People on Sunday & ifs/AFMM Student Exchange – Simone Stewens (ifs, Germany) Pool 2: Collaboration Activities between CILECT Members 1. Trans-Equatorial Ubuntu Pedagogy in Documentary Film – Lars Lundsten (ARCADA, Finland) 2. Four Corners – Lubomir Halatchev (NATFA, Bulgaria) 3. Genre Exercises – Herman van Eyken (GFS, Australia) 4. Making Waves – Pascale Borenstein (FEMIS, France) 5. Living Here – Barbara Evans (York U, Canada) & Margot Ricard (UQAM, Canada) 6. Hives – Nenad Puhovski (ADU, Croatia) 7. Engage – Donald Taylor Black (IADT, Ireland) 8. The Happy Neighbor – Manuela Çernat (UNATC, Romania) 9. Screen Literacy – Yuzuru Nakagawa (JIMI, Japan) Pool 3: Collaboration Activities between CILECT and NON-CILECT Members 1. Short Film and Music Scoring – Graham Lea-Cox (AFDA, South Africa) 2. ENSLL Collaborations – Francine Levy (ENSLL, France) 3. To Be a Human Being – Raphael Rosal (EICTV, Cuba) 4. The Big Journey – Jean Perret (HEAD, Switzerland) 5. Congo Documentaries – Laurent Gross (INSAS, Belgium) 6. Launching the Film – Frédéric Papon (FEMIS, France) 7. The Jerusalem International Film Lab - Renen Schorr (JSFS, Israel) 8. Film Education and Fordela’s Technology – Karla Berry (UFVA, USA) Pool 4: Teaching Practices: Collaboration Exercises 1. Pre-Production Story Beats Meeting – Bruce Sheridan (CCC, USA) 2. Conceptual and Perceptual Unity – Bata Passchier (AFDA, South Africa) 3. Documentary Storytelling – Maggie Stogner (American U, USA) 4. ADOBE in the Classroom – Michael O’Neill (Sponsor Presentation) UBUNTUFILMEDUCATION - CILECT Conference, AFDA, Cape Town, South Africa (2-3 May 2012) 3 UBUNTU KEYNOTE SPEECHES Chair: Garth Holmes Mathole Motshekga: UBUNTU Philosophy in Life Mathole Motshekga is the African National Congress' chief whip and member of the African National Congress' Department of Legal and Constitutional Affairs. He is Senior Lecturer of the Department of Criminal and Procedural Law (since 1984); Visiting Lecturer at the Albert-Ludwigs University (since 1982); Attorney at the Supreme Court of South Africa (since 1979); Lecturer in various universities in Austria & Germany; Honorary Professor of Political Science at the University of Pretoria; Legal Advisor of the National House of Traditional Leaders of SA; member and consultant at different agencies, committees, etc. Mathole Motshekga holds a Doctoral degree from the Harvard Law School and was awarded the Fulbright Scholarship to Harvard Law School. He was a German Academic Exchange Scholar at the Max Planck Institute for Foreign & International Criminal Law and the author of numerous articles on African renaissance, philosophy, heritage & religion. He is also the Founding President of The Kara Heritage Institute and a founding member of the National Institute for Public Admin Management (NIPAM). Finally, he is a member of The Institute of Traditional Leadership; The Presidential Technology Committee: Local Governance; The National Task Team on National Healing & Reconciliation Centre at Makplaas and others. Among his previous positions Mathole Motshekga was also Deputy Chair (1991-1997) and Chair (1997-2000) of the African National Congress as well as Premier of the Gauteng Provincial Government (1998-1999). This paper is a second part of my paper titled: UBUNTU - The African Philosophy of Origins and Being which has been circulated. In this part, I focus on the origins and meaning of UBUNTU philosophy in life. The paper distinguishes between African spiritual humanism (UBUNTU/Botho) and Western secular humanism. The object of this paper is manifold. First and foremost, it traces the spiritual origins and meaning of UBUNTU. Secondly, it highlights the moral degeneration that followed the birth of secular humanism. Thirdly, it shows how spiritual humanism was infused into the policy of the African National Congress (ANC) and how it informed the negotiated settlement, the Truth and Reconciliation process and the African Renaissance movement. Fourthly, it is suggested that all forms of media on the continent and globally, should mainstream the African cultural heritage and indigenous knowledge systems, especially UBUNTU values and principles to address the deepening moral degeneration and religious and racial conflicts and challenges of inequality, poverty and under-development in today’s world. The spiritual philosophy of UBUNTU humanism (UBUNTU/Botho), is both a philosophy of origins, being and a way of life. Spiritual humanism is a universal belief system which was lost to the West during 18th and 19th Century as a result of the rise of the materialist world- view which says that this world is all that is. In the UBUNTU world-view, spirit and matter are inter-connected, interdependent and integrated. The neglect of the one, negatively affects the other. UBUNTUFILMEDUCATION - CILECT Conference, AFDA, Cape Town, South Africa (2-3 May 2012) 4 UBUNTU worldview is premised on the triune principle of oneness of unity that underlies all reality or existence. This principle manifested itself as three elements of mind (m), thought (u) and world or light body (ntu). In one word, this triune principle is called Muntu. The word, “muntu” has several variations throughout the length and breadth of the African continent. These variations include: M + u + ntu = Muntu M + u + ndu= Mundu M + u + thu = Muthu M + o + tho = Motho M + u + ttu = Mtu M + u + nthu+ Munthu M + u + nhu= Munhu Mind + thought + word = higher self Spirit + soul + light body= higher self The intrinsic quality of the higher self is called UBUNTU. The concept UBUNTU has a corresponding number of variations as the concept Umuntu. These variations include: • Ubundu • Utu • Botho • Vuthu • Vunhu The concept UBUNTU has a spiritual and a material aspect. The latter is in fact the manifestation of the former. The relationship between the two is based on the law of analogy or correspondence which says “as above, so below’. More specifically, this law says that everything comes from the One (ie. God), and the mother thereof is the moon (ma/maia) and the father (Ra). Or to put it differently, everything comes from the One though the union (mara/maria) of the moon (ma/maia) and the sun (Ra).The air carried the higher self or life in its belly and the earth nursed it. In other words, from the One came diversity. Hence, UBUNTU philosophy sees the world as a living organism that is interconnected, interdependent and integrated whole. The earth that nursed this Higher Self (Muntu/Motho) in its diverse forms is made up of the four elements of water, fire, earth and air. This means that the spirit consists of the three elements of mind, thought and word which are inherent in the human personality that is made up of the four elements of water, earth, fire and air. This means that human personality is the union of three spiritual and four material elements. This union of spirit and matter in the human body makes the human being both human and divine. Herein lies the concept of the worth and dignity of the individual which was shared by Western and Eastern philosophers during the period of European Renaissance. The seven constitutive elements of the human personality exist on the earthly as they do heavenly plane. These elements emanate from the spiritual sun (kara/raka) and descend into physical bodies through the 14 rungs of the ladder of creation. Hence, the maxim “as above, so below”. In order to understand UBUNTU in life, one should understand the spiritual rootage of the human personality. UBUNTUFILMEDUCATION - CILECT Conference, AFDA, Cape Town, South Africa (2-3 May 2012) 5 At the spiritual level, the One (i.e.
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