Who Is the Ku Klux Klan ?

Fields Magazine / June / 2015 Fields Magazine – June – 2015

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Contents

Staff & Thanks EDITORIAL Where Do I Belong PerCeptions Founder and Editor in Chief Hââbré – The Last Generation Saran Koly Reviving The Ancient Inuit Tradition WOONGO – How Masks Can Reveal Stories Design & Layout Mystical Wanderers mrtim.co OBSERVERS Copy Editor Uzupis – The Mysterious Republic of Artists Louise Scrivens The Montmartre of Vilnius Defying the Political Dynasties Translation Who is the Klu Klux Klan? Jonathan Stone Verbatim Cover illustration Dismantle the System of Domination Eiko Ojala What is your Clan?

Fields is edited and published by culture Fields Creatives. Redefine the Clan Gleimstrasse 37, West Side Story – A Cinematic Approach of Gang Phenomenon 10437 Berlin, Germany. STYLE The Return of Exoticism I am Not Exotic, I Got Style! Editor's Pick

ALL RIGHTS RESERVED FIELDS JUNE 2015 DISCLAIMER: CONTENT MAY NOT BE REPRODUCED OR COPIED WITHOUT PERMISSION. VIEWS AND OPINIONS PORTRAIT EXPRESSED BY AUTHORS MAY NOT REFLECT THOSE OF THE PUBLISHER OR THE EDITORIAL TEAM. Benny Wenda – The Struggle of Independence

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As global nomads and where eternal wanderers, we

are often asked: do “Where are you from”, “where is home”. These questions often raise our insecurities, sometimes discomfort. “Where do I belong”, the answer usually doesn’t define whom we are but whom we think we are talking to. Why do they want to i know? We don’t fit in boxes, and certainly not in a mind that wants us to be one or the other.

“Where do I belong? Is it a place? Is it a state of mind?” belong? We are not one or the other; we are an interesting breed of sounds, colours and most of all feelings. We belong to a community of communities. We empower each other, saran koly educate ourselves, share knowledge and respect our values. But sometimes, we ignorantly harm each other and we need to fix that.

In this issue activists from West Papua to Mauritania reclaim respect for their identity and ask you to take action.

Let’s embark on a journey to explore the intricacies of humans as social animals.

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Contributors.

Aurélie Tournois Joana Choumali Paris, France Abidjan, Côte d’Ivoire

Journalist, founder of Dancingfeet.fr, Studied Graphic Arts in Casablanca, music passionate, eyes turned towards Morocco and worked as an Art Director Eastern Europe. in Abidjan before embarking on her photography career. www. dancingfeet.fr www. joana-choumali.squarespace.com Marina Rafenberg Fabrice Monteiro Athens, Greece Dakar, Senegal Franco-Greek-Polish freelance Belgian-Beninese, trained industrial journalist, believes in multiculturalism, engineer, professional model and loves to travel, sip coffee on a photographer. His work is at a terrace and watch movies with crossroads between photo journalism Audrey Hepburn. and fashion photography.

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Paula Andrade Sélim Harbi São Bernardo do Campo, Brazil between Tunis, Tunisia and West Africa Photographer, accounting student, Documentary photographer and passionate about travel, music, arts multimedia author born in Tunis. and rabbits. Founder of Afreekyama the first narration and multimedia creation, Pan-African collective.

www.afreekyama.com www.selimharbi.com Ron Stallworth Retired detective Ron Stallworth Soumaïla infiltrated the Ku Klux Klan in Colorado Sunjata Springs in the 1970s and he wrote a Ko ly book about it, Black Klansman. Montpellier, France

Sunjata real name Soumaïla Koly is a multi-faceted artist. Writer, filmmaker and cinema lover.

www.sunjata.fr

photo credit – marc ginot

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1 PERCEPTIONS

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‘Hââbré1#’ The Last Generation

Text and photos – Joana Choumali

Abidjan in the 1980s. I remember Mr Ekra, the man who drove me to school. Mr. Ekra had large scars marking his face from his temples to his chin. For me, these geometric shapes were both fascinating and normal.

The years went by and this practice disappeared little by little.

More recently I thought about Mr Konabé, the ladies’ tailor I’d known since my teen years, who also had scars. I decided to ask him how he felt. I wanted to understand why he had a scarred face and how a scarification ritual worked. I wanted to know how it felt during, after and in the years following the act. I discovered that his wife also had them - this “permanent makeup” - that she proudly wore during her youth but was now the object of ridicule and humiliating nicknames.

Torn faces. Trampled pride. Ridiculed identity.

“They wrote on our faces. It was so we wouldn’t get lost in life, to be able to recognise each other.” To belong...

{1# – In Ko, one of the languages of Burkina Faso in West Africa, "Hââbré" means "to write" and also refers to the

practice of scarification.}

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To be a member of a clan, family, ethnic group or a village. It’s more reassuring in childhood. Like Martine who said: “I didn’t feel any pain, that’s how much my heart was in it…”

To belong. At any price...

“They wrote on our faces. Back then, we recognised each other. Today, we no longer recognise each other.”

If we no longer recognise each other, how can we be known? How can we be in this ever-changing African society? How do we recognise a brother? To what can we attach ourselves to prove our identity?

I am curious to know how and why a practice that was integrated, useful, accepted, valued and claimed proudly by every member of a group, later became a burden. How does it become a source of ridicule? How does it end up that they feel anger and shame after they were considered so normal for such a long time?

Without an answer to these questions, this contradiction will remain etched in my mind. I feel the need to photograph these men and women, this last generation of scarified Africans. This “endangered” segment of the population. I wonder about it and I contemplate giving evidence, to record these graphics, beautiful or ugly, depending on the era in which we live.

Contradiction...contrast.

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Scarification seems to me like a form of graphic art, from the dexterity of scarred hands, to the rudimentary tools. They each had their own style, their own reputation. Yet today, the majority of those that I meet would like to erase them, if possible.

To fit in with the masses, to be “normal”, to not be labelled, to no longer be judged by this facial ID card they wear in spite of themselves. To be “modern”.

I decided to photograph them in the studio, against the same backgrounds and with the same lighting. I wanted to focus on what was most important: the shapes, the lines, and the graphics. But also capture the continuous pain, the repressed anger. With neutral stares, they all said they never had the choice.

Amongst the negatives, the scars appear white on these black faces. The negative becomes a black and white image and yet there is something different about them. A reversal of the image, the roles, the time.

The scars demand our attention. We can see nothing but them; these graphic shapes that strangely resemble the clothing patterns worn by their bearers.

This is not by accident. The unconscious takes over and backs us into a corner. The contemporary African identity; this paradox.

Paradox.

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“Old man, why don't you like the scars on your face?”

“You there, do you think that you would like it if this was done to your face?”

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I take the shortcut to ask myself if it would not be simpler to have proof of a single origin clearly marked on my face. What psychological comfort do I think I could expect? But it’s impossible in my case. I would have to choose. And I don’t know how to choose. I myself embody the paradox of this contemporary Africa.

For the African woman of mixed ‘Hââbré’ represents the last generation origins that I am, this question felt like living with scars on their faces. I am getting a whack in the back of the neck doing this series in order not to forget. or a boomerang right in the face. To not forget this time faced with change. To preserve the encounter. To I am often perceived differently. Never pay homage to the image, to the facial how they expect me. It is easy to see landscape. the beauty in others, but when they hand you the mirror, nothing is simple By accepting this contrast, by anymore. How would I live with scars photographing these people out of on my face? To live my entire life with context in a studio, failing to find the seal of my roots, my origins, on an answer to my questions, I chose my face…and besides, if I could, what to remember Mr. Ekra and his would I choose? extraordinary “facial ID card”.

To be clearly and indelibly aware of my roots. Unequivocally. In a world where choice is omnipresent.

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Reviving the ancient Inuit tradition photos – Angela Gzowski

Inuit traditional face tattoos have been forbidden for a Today, evangelical Christianity is a shockingly strong force in century, and almost forgotten. Filmmaker Alethea Arnaquq- arctic Inuit communities, causing tension around discussing Baril, and activist Aaju Peter, are determined to revive this anything that remotely touches on the old spiritual beliefs. ancient tradition. The Inuit that attended residential schools, the generation that had their culture beaten out of them, and had their “Inuit underwent the most intense and rapid cultural changes mouths washed out with soap when they spoke their native of any surviving culture. While the First Nations and Metis language – these people are hurting and confused. In some (non-Inuit Native Americans) suffered as much or more cases, the mere mention of traditional tattoos is enough to than their arctic counterparts, their cultural changes took send a person into a spitting rage.” place over hundreds of years, whereas Canadian Inuits were colonised much later, and went “from the ice age to Alethea Arnaquq-Baril, activist and director of the the space age” in one generation. As a society, we are still documentary Tunniit : Retracing the lines of Inuit Tattoos. reeling from the transition. www.unikkaat.com

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< Alethea Arnaquq-Baril

Aaju Peter is an advocate for Inuit rights to seal and sealskin products as well as the Inuit right to be involved in issues related to Arctic waters. Aaju received the Order of Canada on Dec. 30, 2011. >

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WOONGO1# How Masks can Reveal Stories

Text and photos – Selim Harbi

The mask is an ambiguous and mystical object, an In WOONGO people engage in subtle games to tell the instrument of metamorphosis and deceit. It embodies story of their lives behind a mask. Exploring a fine line beauty and terror, symbolises the gods, and manifests between documentary and production, reality emerges for the invisible and the supernatural. It is more than a simple a brief moment to remind us that the two worlds from both disguise behind which man seeks to hide, but a visible sides of the mask finally become one. What about African manifestation of the spirit. African civilisations have always masks today? How are they perceived in African societies? favoured the mask’s function and shape; its beauty is As simple wooden objects or artefacts for worship with defined by necessity; the mask’s value is based on its supernatural powers? As artwork or ornaments? Is the mask usefulness. At the beginning of the century the Surrealists not the best tool to understand the contemporary realities called it “negro art”, thus relegating the mask to being of the continent considering how it has witnessed time? merely a carved head seen through the aesthetic prism, and WOONGO introduces a broad spectrum of reflection on distorting its meaning. contemporary African reality, a sense of time, tradition and identity. {1# Woongo means “masks” in the Moré language, which is spoken widely in Burkina Faso.}

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Lasso Junior Judith 28 24 23

DJ Trésor mixes in different scrub and boxes of Dancer, he hides, not without shame, Student in management, she dreams Ouagadougou, "a city that shakes butts," he says. The night his homosexuality. His true passion is of a career in fashion, finding a is his world. He lives with his brother in a side room of the sewing. At the back of the workshop husband and starting a family. Difficult district of "Goungin" and his parents remained in the village. where he works: a Koranic school. He thing especially when "here they prefer He dreams of producing videos clips for local bands. dreams of "making clothes for the stars corpulent women." and for the poor as well." Mask of the master of ceremonies Mask of fertility SANGA Ethnic group – Tchokwé, Democratic Republic of Congo. Androgynous mask Ethnic group – Dogon, Mali Ethnic group – Fulani

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MYSTICAL WANDERERS

Charlotte Pezeril Photos – Fabrice Monteiro

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The Baay Faal community, which belongs to the Murid brotherhood of Senegal, has endured stigmatization by external observers since its constitution at the end of the nineteenth century, first by French colonists. Denounced as “crazy” and considered “bad” Muslims because they do not observe all traditional worship practices, the Baay Faal, however, assert their full inscription in Sufism and have tried since the 1970s to establish their legitimacy. This goal is partially achieved today, although the community must face a new challenge: the incorporation of marginal urban and young disciples often disconnected from the maraboutic hierarchy.1#

{1# Charlotte Pezeril, « Histoire d’une stigmatisation paradoxale, entre islam, colonisation et « auto-étiquetage ». Les Baay Faal du Sénégal », Cahiers d’études africaines 4/2008 (No 192) , p. 791-814}

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2 OBSERVERS

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Uzupis the Mysterious Republic of Artists

Text and Photos – Aurelie Tournois

More than 20 years after Lithuania’s independence, an “People here are eccentric, it comes from the spirit of the exuberant Vilnius continues to grow. As soon as you set place”, says Editor-in-Chief of the Uzupis Herald Tomas foot outside of the historic centre, entirely designated as Cepaitis. “It’s so calm that you can think freely,” he adds. The a UNESCO World Heritage Site, the capital is a gigantic newspaper in which he publishes word puzzles “in the style construction site. At the eastern exit from the old city, of Raymond Queneau”, Cepaitis makes a living from his separated by the Vilnia River, an entire neighbourhood has literary translations. “I don’t like complicated themes, I prefer declared its independence. crazy stories,” he declares.

On the river’s edge, at the entrance to a small bridge beside Cepaitis, also Minister of Foreign Affairs of the Republic an image of the Mona Lisa and a blue smiley, a sign proudly of Uzupis, recounts, between sips, his somewhat unusual displays the words UZUPIO RES PUBLIKA. Below, behind version of the genesis of the micro-nation’s constitution, a life-sized carved zebra, other signs are covered with founded on 1st April, 1997. absurd slogans: “The republic of apples, where they eat only apples, bake only apple pies, and drink only apple juice. No bananas, melons or eggplants!” Next to it, a portly bearded man smokes a cigarette while holding a beer.

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He said: “At the time, our President Romas Lileikis had no hot water and asked me if he could take a bath at my house. I agreed, and offered him some tea. He was feeling so good that he The structure was created seven years began to flirt with my wife! I suggested ago in a building formerly used by that he write a constitution in order to squatters. Sarunas, a guitarist and Equipped only with his cell get his attention.” singer, has lived there for a long time. phone, he films every event in the He now occupies a recording studio neighbourhood, where he has lived A CHILDHOOD DREAM Posted on a neighbourhood wall there. Under a Peruvian hat that never since 1984. During the week, he works in 19 different languages, it reveals seems to leave his head, his forty- in the field of finance in Vilnius. But On the eve of the proclamation of the the character’s vision. You can read something features seem youthful. He it’s in his ceramics studio, next to the Republic of Uzupis, the neighbourhood 41 commandments there, such as: laughs when he recognises his fellow shelves overflowing with colourful is changing. At the beginning of the “Man has the right to be lazy or to do citizens being rowdy in the studios, pottery that he suggests: “When you 1990s, 20 years of rampant crime nothing at all… Cats have the right to on a video filmed in 1993 when they live in such a creative community, led to buildings being deserted, dislike their masters, but must support were in their 20s. Here, everyone you end up feeling the need to create attracting a new population of artists them in difficult times… Man has the knows each other, at least by face. “I something with your hands.” A few occupying the premises more or right to take care of dogs until death like to walk down the street, run into an minutes later, he grabs a clay hand less legally. “The centre of Vilnius do them part.” This text was created acquaintance, and to say hi to him with and blows successively in the five flourished with our taxes and they gave in the Café Uzupio – now a meeting a simple handshake,” he smiles. flutes shaped like fingers with holes us nothing” denounces Lekevicius.. place for the government – and is drilled through them, symbolising It was at that moment when the attached to the talent incubator, a place “Uzupis is like a countryside in a city,” the “open mind” of Uzupis. The ritual Republic was proclaimed. “The people of residence and art exhibits. Cepaitis likes to think. We cannot is reminiscent of the terse answer felt abandoned,” explains Sakalas avoid ourselves or be alone. My filmmaker and poet Romas Lileikis Gorodeckis, Prime Minister of Uzupis. Ministry was established with the goal offers to anyone who asks him about He adds: “They wanted safer streets.” of leaving Uzupis’ doors open.” To his true role in government, which is: “People here become a citizen, as well as take on “responsible for the wind that blows “In 1997,” Lekevicius remembers, “one responsibilities within the government, the flag”. of our first initiatives was to erect a are eccentric, is within everyone’s reach. “You can Christmas tree in the main square.” declare yourself Minister of the clouds it comes from or the sky”, explains Algimantas Lekevicius. He chose to become head the spirit of the of Uzupis television. place”

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For many, the former mayor of Vilnius, People always take the side of the Arturas Zuokas, vested in 2000, was strongest; they don’t want to support devoted to reviving the neighbourhood. the losers for fear of becoming one. It was also he and his wife’s initiative But our constitution states: ‘Don’t fight, to erect a statue of the angel Gabriel Don’t win, Don’t surrender.’” blowing a trumpet in the main square, now the symbol of the Republic born For Cepaitis building his own state was on 1st April 2002. He lives in a large above all a childhood dream: “When pavilion in the neighbourhood, a few I was young, we went for a vacation metres from Sakalas. The politician in Pervalka, on the Curonian Spit, on seems as fanciful as his friends from the edge of the Baltic Sea, with family Uzupis. By typing his name in Google from Moscow. There were four of us a video can be found in which he children and we pretended to create crushes a car with an infantry vehicle in our own state, in which I was the king. the streets of Vilnius. A communication I like the idea of a monarchy. The operation to warn poorly parked Republic considers the people as more drivers - Lithuanian style. important than the individual. In my opinion, private life matters most.” In the middle of the 1990s, the desire to build a community was directly linked to Lithuania’s newfound independence. “What the soviets tried to destroy, we rebuilt,” the PM says proudly. A sentiment shared by his colleague in foreign affairs: “When I hear our national anthem, I feel very proud. It may seem ridiculous considering the size of our state but during the Soviet Union, I always took Algimantas Lekevicius, the side of the smallest countries in head of Uzupis television. > sports competitions.

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< Tomas Cepaitis, Editor-in-Chief of the Uzupis Herald

"The Vilnius “hype” now wants to settle there, forcing rents up, attracting renowned artists, lawyers and financiers."

Between a celebration to honour Even though the people of Uzupis freedom in Tibet and the cult of Frank gather at these celebrations, Zappa, admired by Lithuanians for his Lekevicius admits that there is a loss satirical psychedelic music, the local of enthusiasm, just the same. It’s a government rivals the imagination in phenomenon explained by the influx the race for unusual events. Like the of a more relaxed population, who year when pretzels were tossed from lack initiative to renew themselves. the sky from an airship, and beer and The entire neighbourhood is a huge VIEWS ON MODERNITY vodka fountains were installed in construction site. Boutiques pop up the streets. like mushrooms and tourism is Is it a Utopia or a farce? Even its representatives have difficulty answering well underway. that. “Uzupis is a place to play, but it’s a serious game,” Uzupis television head During the spring equinox, the citizens Lekevicius declares. gather to go to the cinema or listen to Diana runs a ready-to-wear and poetry readings. “It’s cold until March. accessories boutique on the main For PM Gorodeckis, it’s mostly an excuse to gather around worthy causes When spring arrives, we are happy to street. She is delighted to see art and to stimulate the creativity of the residents. The micro-Republic has its meet after the harshness of winter,” galleries and small boutiques flourish: own calendar of folk festivals of a puzzling variety. The most important is says Valdas, a resident who rents “I think that the neighbourhood is undoubtedly Independence Day when on 1st April tourist passports are stamped apartments to tourists. A few days ago, expected to grow more and more”. with the Republic’s visa and concerts and artistic performances are organised at for St. Patrick’s Day, the river could be A few days ago, a new bakery had the Angel of Uzupis in the main square and in the surrounding cafés. seen coloured green. “These events also opened its doors a few metres are our way to live harmoniously,” away. It was an official opening that Gorodeckis boasts proudly. Lekevicius, smartphone in hand, was quick to capture.

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Aurélie Tournois

Walking along the eponymous main street in Uzupis, a Further along, the Bel Ami restaurant often referred to as The Montmartre croissant drawn on a storefront catches the eye. As soon as has been providing French cuisine of Lithuania is also twinned with the the door is opened, the familiar scents of macaroons, éclairs for the past two years. The attraction Parisian neighbourhood. and other pastries titillate the senses. to French culture is also evident in the neighbouring businesses. Diana, Even though French music concerts “Are you French?” inquires Dominyka, a 25 year-old owner of Alice Gifts, has already visited (featuring the accordion, no doubt) employee with blonde hair, speaking perfect French. Paris, Marseille, Avignon and Cassis. regularly take place, Tomas Cepaitis A musician, her desire is to move to Paris, where she hopes for more cooperation between has already lived for several months previously. The Through the speakers in her shop, the two communities: “I feel a little bakery is always full. Having come to live here “a little by music from the songs of Edith Piaf La guilty that there isn’t an official French chance,” Thierry Lauvray, owner of the property, is a former vie en rose and Henry Salvador Jardin celebration in Uzupis. As Minister of Compagnon du Devoir 1# from Normandy, who came to d’hiver can be heard successively, Foreign Affairs I need to make Lithuania 10 years ago. and soaps from Provence perfume that happen.” the room. “I’m trying to create a chic French ambiance” she smiles. Uzupis, {1# The Compagnon du Devoir is a French organization of craftsmen and artisans dating from the Middle Ages, but still active today.}

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ON JANUARY 25TH, THE RADICAL LEFT-WING PARTY SYRIZA WON THE GENERAL ELECTIONS IN GREECE, REPRESENTING A RENEWAL IN A COUNTRY DOMINATED FOR MORE THAN 40 YEARS BY LARGE POLITICAL FAMILIES AND THEIR CLANS.

On January 25, Alexis Tsipras was cheered on the streets of Athens. The leader of the radical leftist party Syriza had just won the general election, promising an end to the austerity policies which have dominated Greece over the last five years. The cheering crowd rejoiced the party’s proposed economic turning, but especially celebrated the renewal of the Greek political class; considered largely responsible for the current crisis.

Defying the political At the age of 70, Kostas, a bookseller in a popular Athens neighbourhood, voted for Alexis Tsipras’ party to “try dynasties something new” and “to be done with the two big parties who have been scheming for many years”.

Marina Rafenberg Since the fall of the Greek Military Junta in 1974, the New Image - Alexis-François Morand Democracy Party (conservative) and the Pasok party (socialist) have shared power and have been dominated by large political families.

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In 1974, Constantin Karamanlis For the first time in 92 years, his How were these families able to stay in returned from exile in Paris and won family, which has given Greece power for so many years? “They have the general election with his New three heads of government, is not always been supported by society, the Democracy Party. He was prime represented in the Greek parliament. media does their advertising and they “We closed our minister four times and president An obvious sign of the change. managed to be pertinent during crucial eyes to the stories twice. Thirty years later, his nephew “Giorgakis” (little George) was mocked times for Greece”, analyses Kostas, of corruption and Costas also held the position of prime by the Greek media. while drinking a strong espresso. minister, from 2004-2009. On the to the client right, another family made its mark: the Echoing a view held by a number of The self-taught bookstore owner state in place, Mitsotakis. The father, Constantin, was Greeks, bookseller Kostas said: “these remembers the Greeks’ “joy” at the end because we were prime minister from 1990-1993. His families weren’t in power because of of the dictatorship. “We were happy to son Kyriakos is a current member of their skills or for their desire to serve rediscover our freedom of expression. living well and the government and his daughter, Dora the people, they cared only about Prime Minister Karamanlis promised everyone put Bakoyannis, is also a current member growing their money and that of us jobs and to improve our quality of up with it...” holding titles of the mayor of Athens their relatives”. life. And it’s true that throughout this and minister of foreign affairs. period until the 80s and 90s, there Historian Olivier Delorme says for the was no unemployment and public debt This passiveness towards these On the left, Andreas Papandreou, Greeks in Greece and the Balklans: problems were not on the agenda…” he large families and their clans is also founder of Pasok and already from “the state does not belong to the explains with a touch of nostalgia. explained by the country’s history. a long line of politicians, was named nation but to an oligarchy connected “In Greece, clientelism has always prime minister in 1981. His son George, abroad”. Adding in this context: “It is “We closed our eyes to the stories of existed”, notes historian Tassos the former prime minister who had legitimate to avoid taxes as they don’t corruption and to the client state in Sakellaropoulos, whose office is a to face the beginning of the crisis serve the proper functioning of public place, because we were living well and few steps from the closely watched and accept intervention from the services; they get lost in the pockets of everyone put up with it...” he admits residence of former Prime Minister International Monetary Fund (IMF) and those who have the power from father with a sombre look, before arriving Antonis Samaras. Since the creation the European Union (EU), was not re- to son”. at this conclusion: “an unprecedented of the Greek state in 1830, the largest elected in the last general election. crisis had to happen before we families of Attica and Peloponnese could finally react against these have been placed at the head of Mafioso operations!” the state. At the end of the war of independence against the Turks, the insurgents did not gain power as it was entrusted to the economic elite.

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Until the dictatorship of the colonels The Papandreou family had the city of “the major political Bakouris notes “the major political 1#, the client state system operated Patras (Peloponnese); the Mitsotakis, families helped put this system with “clan leaders”. “These people Chania (in Crete); and the Karamanlis, families helped in place in order to keep their worked in constituencies and promised Serres (north).” After 1974, “the client put this system parliamentary seats and to transfer gifts to electors if they voted for their state became more sophisticated”, in place in order them to their heirs”. members”, adds Sakellaropoulos. notes Costas Bakouris, the director of the Greek chapter to keep their “Konstantinos Mitsotakis, for example, BENEFITS UNDER THE of Transparency International. parliamentary had baptised a hundred children in his EUROPEAN UNION seats and to region, a link that might force him to The parties were present throughout be accountable. The electors could ask In Greece, the electoral system is society. “In the universities, in law transfer them to the candidate to hire their children for based on regional representation, while enforcement, in the unions, party their heirs”. the public telephone company,” in the US, for example, members of members were influential”, emphasises he adds. the Kennedy family had to be elected Bakouris. He adds that without in the different states to attain the supporting one of the big parties, In the same year Greece also joined The Greek administration’s stasis also highest positions. it was difficult for a student to get the EU and benefitted during three contributed to create this favouritism. a job after university or get the decades of subsidies or The Delors “In order not to fall behind on certain Michalis Spourdalakis, political science best internships. Packages, as the Greeks refer to them. issues, we used to seek the help professor at the University of Athens, of someone important”, explains: “With this type of scrutiny, In 1981, with the victory of socialist “The disastrous management of says Spourdalakis. it is easy to transfer clientele from Andréas Papandréou, the left’s these funds often responded to father to son, to create clans locally. sympathisers were no longer clientelist causes,” notes Spourdalakis. “Payoffs were also common practice,” The clientelist state continues to exist excluded from the ministries and from Numerous scandals were exposed; adds Kostas, whose bookstore is a little differently, but always with this government as was the case after the in particular the misappropriation of adjacent to a ministry and who got local basis. civil war (1945-1949) and during the European aid intended for farmers but wind of several scandals. “To get a dictatorship. “The Pasok, who wanted used to purchase luxury automobiles. contract, whether it was to supply to satisfy its voters, hired prolifically, The allocation of European funds toilet paper or to build a hospital, you and corruption became democratised,” was not controlled by the state or had to give the appropriate officials says Sakellaropoulos. by Brussels. and ministers an envelope filled with money,” he added. {1# Using a NATO plan to protect Greece against a communist invasion, a handful of junior officers led by George Papadopoulos, fearful of the upcoming election and the rise of the left, overthrow the Greek government and declare martial law, outlawing strikes, labour unions,…}

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A former employee of a large German “This is a great opportunity for Alexis “Until recently, all government officials Tsipras has a daunting task. For company admits that in order to win Tsipras. Unlike the large political were replaced as soon as there was Bakouris, if Tsipras wants to end this tenders, his company was ready to families, he hasn’t had time to network a change of government, in order client state and break the bad habits, disburse 2% of the contract amount to locally and can truly reform the State,” to provide jobs to relatives. Our he must undertake substantial reforms reward the politicians. says Sakellaropoulos but asks the government has not made the same adding: “the voting system in which we question: “Will the party resist the mistake. Only the advisory positions place a checkmark for a member from NEW POLITICAL CHAPTER demands of its constituents?” were given to people aligned with a list of candidates from the same the political ideas of the ministers,” party should be removed. There must The new Prime Minister Mr Tsipras, a At the Syriza headquarters in he adds. also be more transparency in tenders civil engineer by trade, does not owe Koumoundourou Place, the argument and less bureaucracy”. his ascension to his family. During his of political renewal is constantly But attempts to perpetuate the client campaign, he played up this status and put forward. “We have just been state are still numerous. The Minister According to Bakouris, the new many times accused the big political elected and we have not been able of Education and Culture Aristides government “displays a greater desire dynasties of bankrupting the country to implement clientele policies like Baltas witnessed it when taking office: than the previous one”. He remembers and for favouring other powerful the two traditional parties”, states “Some people wanted to approach us in particular that during the Samaras families and the large corporations. 40-something Syriza’s Secretary to establish recruiting networks and to government, Haris Theoharis Secretary At the first cabinet meeting, Tsipras General Tassos Koronakis. get the engine running. Our response General for Tax Revenues was declared: “We will put an end to the was clear: when we become the Pasok, dismissed because “he was hunting conflicts of interest and turn the page we’ll let you know!” the big sharks and he was told not to on the client state.” touch them”.

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Who is the Ku Klux Klan ?

Sgt. Ron Stallworth, Retired

Between 1978 and 1979 I, a Black man, gained membership to the Ku Klux Klan and successfully led an undercover investigation into the Colorado Springs, Colorado, USA, branch of the group. How I was able to do this is described in my book, Black Klansman 1#. As part of that investigation I was able to prevent three acts of cross burnings in the city over a seven month period; an act that in some cases has been outlawed in some states in the US.

To the Ku Klux Klan the act of burning a wooden cross - in my city they were planning on burning 17 foot by 13 foot crosses - is considered a sincere form of religious expression of their Christian faith. Some Klan groups (there are many) view the burning cross as a symbol of the “Light of Christ, dispelling darkness and ignorance. It is the fire of the cross that reminds us of the cleansing fire of Christ that cleanses evil from our land.” On the other hand, from its very beginning, 1865, the Ku Klux Klan was dedicated to the cause of a domestic terror campaign against those they considered their enemies: northern whites who were working against the southern losers of America’s Civil War (1861- 1865), and the newly freed black slaves.

{1# Stallworth, Sgt. Ron (2014), Black Klansman, Police and Fire Publishing}

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The Klan burned crosses and wore Another paradox of the Klan’s religious The ideology of the Ku Klux Klan is a The Klan began as a staunch white hooded sheets in order to perspective can be observed in the wide-ranging encompassing religious, Protestant congregational group. strike fear into those they considered words of their “naturalisation”, the racial, political, and particularly anti- They held a strong anti-Catholic bias enemies, especially the slaves induction ceremony. It is replete with Semitic ideology. At its core the Klan because of that faith’s link to the Pope who were known to hold strong references to “Christian, God, Creator, believes that whites are threatened by in Rome. This was in addition to a superstitious beliefs in ghosts and Pray and Sacred.” There is even a non-white minorities led by a Jewish pro-American, anti-ethnic immigrant/ otherworldly spirits. The original section in the oath, when inductees conspiracy known as Zionist Occupied foreign influence. Since the 1980s Klansmen sought to capitalise on this use part of the The Glory Be Prayer Government (ZOG). They are a white many Klan members have taken to a mystical belief by terrorising the slaves used in the Catholic Church: supremacist organisation which puts religious doctrine known as Christian into believing the white-sheeted horse Jewish and black people at the top of Identity. At its core Christian Identity is and riders were the ghostly spirits of “GLORY BE TO THE FATHER their hate list. based on the racist beliefs that whites the fallen confederate soldiers and AND TO THE SON, are the true descendants of the Biblical their steeds, returned to an earthly AND TO THE HOLY SPIRIT…” The Klan’s basic political philosophy lost tribes of Israel and are truly God’s form to ensure that the ways and centres on distrust of the government chosen people while Jewish people traditions of the antebellum south During the Klan’s naturalisation and a belief that “the government is are viewed in a negative light and were properly observed and ceremony the inductee will kneel more concerned with improving the other non-whites are considered lesser maintained by the freed men before the Grand Wizard or leader and lot of non-white minorities and ethnic human beings. and women. “Their white sheet be sprinkled with what is referred to as immigrants”. They hold strong to a impersonation of ghostly spirits “holy” water while he hears the words: firm conservative stance regarding the Other Klan members have adopted a continued into the 20th Century; state’s rights as opposed to a strong basic fundamentalist view of religion. though the superstitious fear was no “…beneath the uplifted fiery cross, federal government; except where This is an extreme belief which they longer paramount and was merely part which by its holy light looks down it concerns involvement in military believe to be Christian; a view that of their terroristic tactics”, coupled with upon you, to bless you with its sacred affairs, anti-gun control laws, anti-gay mankind is living in the apocalyptic the burning of a cross on the property tradition of the past…..I dedicate you in rights, pro-life rights and no foreign end of time and will be facing an of their intended victim. Both of these body, in mind and in spirit….” entanglements that doesn’t directly Armageddon-type battle against racial practices continue today. benefit America - supported by its minorities and Jewish people. They are constitutional mandate. very conspiratorial in their thinking with everything pointing towards their basic world view.

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The Klan also uses race in their In Black Klansman, I explain how in They took me into their confidence religious doctrine to vilify black people 1978 a faction of the Ku Klux Klan, and revealed privileged information by preaching the potential of their known as the Knights of the Ku Klux such as the dates, times and location miscegenation with whites, thereby Klan, were recruiting members through of their planned cross-burnings, which making the white race impure. Part of newspaper classified advertising. my local police department was able this conspiratorial belief, arguably, has I answered the advert with a letter to prevent. seen fruition with the ascent of Barack pretending to be a white sympathiser Obama, who has a white mother and and began a seven-month undercover The question still remains, is the Ku a black father, to the Presidency of investigation which later included Klux Klan a Christian organisation, the United States. telephone communication between a domestic American terrorist myself and the local chapter leader; organisation, or both? Or is it simply a ANTI-SEMITIC the Grand Dragon and Grand Wizard 150-year-old American institution with David Duke. All three of these a bastardised perspective on race and Another aspect of the Klan’s ideology individuals believed they were dealing religion that continues to haunt us into in its relationship with black people - with a fellow white supremacist the 21st Century? one so replete with inconsistencies - is when communicating with me over that Jewish people; who they feel so the phone. superior to, are seen as having such manipulative control and power over black people. This being due to the fact that the Klan ignorantly considers black people: “unintelligent, lazy {2 Official Website of The Knights Party, USA} and inferior”. {3 Akins, PhD, J. Keith; (2006), The Ku Klux Klan: America’s Forgotten Terrorists, Law Enforcement Executive Forum}

{4 Ku Klux Klan: A History of Racism and Violence (2011), Compiled by the

Klanwatch Project of the Southern Poverty Law Center}

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3 VERBATIM

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In Mauritania, slavery is a contemporary reality. INTERVIEW Activists are working tirelessly to change the situation. Biram Ould Abeid1#, president Initiative for the DISMANTLE Resurgence of the Abolitionist Movement (IRA) who THE SYSTEM OF was awarded a UN Human Rights Prize in 2013, has been imprisoned since November 2014. The DOMINATION human rights organisation Amnesty International says "anti-slavery activists are subject to never ending An Interview With Mariem harassment and intimidation". Mariem Cheikh and Cheikh And Balla Touré, Balla Touré two IRA officials, recently released from Two Mauritanian jail, depict a shocking situation. Anti-Slavery Activists. IS MAURITANIA A DIVIDED COUNTRY? WHY? Saran Koly

Balla Touré – If it’s a question of population, yes, Mauritania is divided. On an ethno-cultural and racial basis, there are three groups in Mauritania: the Haratin (slaves and former slaves), Negro-Mauritanians (Peuhl, Soninke, Wolof and Bambara whose existence is not officially recognised) and Arab-Berber (Arab and Berber tribes), also called the Beidane.

{1# Arrested on Nov. 11, 2014 when he had just joined the caravan against slavery in Mauritania,

Biram Ould Abeid has been sentenced to 2 years in prison for “non-armed rebellion”

biramdahabeid.org/}

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The continuation of slavery by the This State, which was to protect and This is all evidence demonstrating Also, the victims of slavery, racism, Arab-Berbers against the Haratins guarantee the rights of citizens, has firm commitment of all the regimes and exclusion are fed up with their lot based on the exclusion of Haratins and otherwise invested to treat Mauritania’s that have succeeded in Mauritania in life, reaching a level today where Negro-Mauritanians from the circles black population as second-class to make our country into what many Mauritania’s peace and stability of power (political, economics, policing citizens, by maintaining racial delight to call “trab’el beydhan” – a are threatened. Added to this is the and the military) has created a discord domination based on the Arab-Berber country in which everything benefits stubbornness and persistence of between the Beidane and other feudal groups. These groups are only the Arab-Berber. racist leaders to govern a pluralistic national communities. This dissension organised in companies of religious nation unjustly: the denial of political between the communities has resulted leaders, businessmen, and tribal Since Mauritania’s independence, dialogue, the state of siege, of in many tragic events to the detriment leaders holding the machinery of the successive governments’ racist questionable intention, which is located of the black population. power, like security and defence. policies strove to perpetuate the Arab- in the southern part of Mauritania, Berber domination over all the other the intimidation of human rights HOW DID THIS HAPPEN IN In fact, the State Racism and the communities and in this, no sector is defenders, especially those who fight THIS COUNTRY? exclusion of the Black communities free from being monopolised: against slavery, the lack of political are further aggravated by the All the main banks belong to groups will to restore the rights of victims or Balla Touré – State racism is rampant continuing practice of slavery, despite from the Arab-Berber community assignees following the events of 1989 in Mauritania. This racism, skilfully laws enacted to criminalise this and despite many attempts, no group to 1992 land expropriation, and the woven at the topmost levels of practice in Mauritania. The perpetrators of Black business people has been inhuman conditions of repatriation of the State, has resulted in unequal of genocide and proven cases of successful in obtaining a license to the Mauritanians deported to Senegal. distribution of country’s wealth slavery enjoy continued impunity, create a bank, with any of the regimes and power, slavery’s shameless land continues to be expropriated, that have been in power. continuance in an Islamic country, the authorities systematically block genocide and deportation perpetrated any attempts to promote and teach on Black Africans between 1989 and the Black communities’ languages 1992, the expropriation of farmlands and cultures, and the media is all but by the Arab-Berbers, a policy of closed to the Pular, Soninke, Wolof assimilation and sociolinguistic and Bambara languages. and cultural alienation, and their consequences.

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WHAT IS THE CURRENT Side-lined: The proof of this WHAT HAS HAPPENED TO THE Having borne claims several times SITUATION OF THE HARATINS systematic marginalisation is that over NEGRO-MAURITANIANS WHO to the incompetent authorities who IN MAURITANIA? the past three decades and following WERE REPATRIATED IN 2008? have not kept their promises, in 2014, the subsequent rural exodus caused several dozen returnees, women Mariem Cheikh – The situation of by the drought affecting this country, Balla Touré – The return of and men, undertook a protest march the Haratins in Mauritania is very pitiful some young Haratins have been able Mauritanian deportees of Senegal from Boghé to Nouakchott (320 km). and has been for more than seven to acquire diplomas and qualifications. was organised as part of a tripartite Instead of a responsible authorities’ centuries, but I will limit myself to Despite this, the doors of the State agreement between the Mauritanian response, the marchers were greeted the Haratins community’s suffering and the public service have always and Senegalese governments and at the entrance to Nouakchott by since the creation of the modern State. remained closed to them and their UNHCR (the UN High Commissioner police forces who repressed them with This suffering is the result of slavery material situations have not improved. for Refugees UN). extreme violence. that has victimised this community since the creation of the State, Marginalisation: The marginalisation Under the agreement, returnees' causing it to face extreme of this community occurs at various were to recover their civil status and ignorance and marginalisation. levels. At the community level, in the documents with all their citizens Adwaba, they are deprived of basic rights and all goods looted during Ignorance: The reason for this is infrastructure and revenue generating the deportations. Nearly seven years the refusal to build schools in the projects (clinics, roads, water supply, after repatriation, among more than Haratin residential communities development of arable land and other twenty four thousand people, just a known as Adwaba. In the few cases micro projects such as raising poultry little over eight thousand returnees where it was agreed to build schools and farming, etc.) The second level received parts of civil status. Most in these Adwaba, very often the of marginalisation impacts executives returnees groups were unable to teachers were in short supply due to from this community who are resettle in their former villages which lack of monitoring by the authorities, never called upon, except for are occupied now . The temporary and also from the harshness of life in publicity purposes. facilities that were installed are still these communities. for adequate access to vital basic services (drinking water, household energy, health).

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WHAT HAS TO CHANGE IN It also backs the Mauritanian Arabic The IRA did not choose who is the HOW CAN FIELDS READERS MAURITANIA? HOW DO WE community in its efforts to support victim and who is the executioner. TAKE ACTION? GET THERE? the causes of other oppressed Arabic These are slaves who come to us people such as the Palestinians, and who ask us for help when the Balla Touré – readers can help our Mariem Cheikh – Our organisation among other worthy causes to defend. authorities have chosen to side with fight for dignity by disseminating was, in the beginning, founded on the prominent enslavers. The State information about the situation in a moral awareness. It was based on The Initiative pour la Résurgence du and its protégés deny the existence our country in line with our concerns. the desire to fight the slave mentality, mouvement Abolitionniste (Initiative of slavery. We note only the cases of Their actions can help to influence racism, and the contempt upon which for the Resurgence of the Abolitionist slavery that come to us. favourably first, the civil society the Mauritanian State and society was Movement known as IRA) works for and the decisions of international founded. It aimed to deconstruct the advent of justice and equality for All Mauritanian communities share the stakeholders. the foundations of this decadent all Mauritanians. It mercilessly fights legacy of the slave mentality, but the For example, they can initiate petitions order who justified, through slavery as well as racism and other Beidanes, more specifically, see the denouncing racist Mauritanian the jurisprudences of the Vigh, types of violations against the integrity fight against slavery as a real threat to authorities and slavery and calling for segregationist practices brought of the human person, namely torture, their privileges, which are based on the release of our friends Biram Da against the overwhelming majority of child labour, contempt for women, and the domination and the oppression ABeid, Djiby Sow and Brahim the Mauritanian population, which is human trafficking. We also work for of slaves. This community therefore Bilal Ramdhan. comprised of slaves and former slaves, a change in power to achieve better uses the State’s resources to fight the Haratins. We aim to redefine the governance in the fields of politics, against the abolitionist movement, relationships between communities economics and religion, the opposite which continues to expand, making within the State, by providing greater of what we have known great headway in the cities as well equity to cultures side-lined by the since independence. as in the rural areas. Accusations of Mauritanian Constitution, as well as racism against the abolitionists are this history. These cultures are those of community’s last desperate attempt to the Haratins, the Berbers, and the win. They are doomed to failure. Bambaras. It also seeks to revive the marginalised cultures and languages of the Fulas, the Soninkes and the Wolofs.

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Ramon Patrício Priscila Alvial 57 – Artisan 25 – Fashion producer São Bernardo do Campo – Brazil São Bernardo do Campo – Brazil Paula Andrade

I am in the clan of the artisans; it’s I am from the fashion clan; I like always great to share knowledge with to meet people with a different younger or even older people, I have style. Fashion is a sociocultural a different culture than the one in the phenomenon that expresses the country I live in at the moment. I enjoy values of society at a specific time. In meeting with people with whom I share my clan, everyone is welcome! With the same roots, and also with people our virtual relationship to one another from other countries. Being part of a we are physically disconnected, get community is very important, people out, meet with friends, share ideas, need to be united for a common goal. information, unite with your clan, the world needs more of this.

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Andrio Candido Dérik Nomoto Maria Jaqueline Mariana Miguel 28 – Actor, Writer and 21 – Electronic technician 50 – Hairdresser 26 – Social Assistant and Actress Community Cultural Officer São Bernardo do Campo – Brazil São Bernardo do Campo – Brazil São Paulo – Brazil São Paulo – Brazil My clan is the rockers, we are a group I consider myself, part of God’s family. My clan is that of women, particularly I belong to many clans but to of people that meets to listen and I am a member of a church that takes black women. I am part of a collective synthesise, I would say “peripheral talk about a music we are passionate its fundamentals from the Bible. I in São Paulo called Em Alto e Bom artist”, “artist at the fringe”, sometimes about, of course we talk about other believe that, as a legitimate daughter Tom (in a Loud and Good tone). The I play in different artistic languages, subjects, but we are connected by of God, who chose to walk on his collective organises meetings of black many times it is impossible to Rock music. We’ve known each other side, I have a mission and a role on women who want to save and redefine dissociate them, but there is always a and have been friends for years just earth. I must adore God and follow his the representation of the image and margin. Margins. We need to be part because we listen to the same music. principles with all my faith and all my the history of black women in society. of a clan. It is impossible to live alone I think belonging to a clan, teaches heart. Then I know, I will be protected Through Art and a re-appropriation of in contemporaneity, we are always us how to live together in society. We from all the bad things from this life Africanity as a matrix of the Brazilian connected, sometimes without our should respect what is so difficult and I will be prepared for the infinite black identity, we want to deconstruct consent, but listen, alone we’ll get to find these days, especially in the life with God. In the community, I am stereotypes imposed by the media. We faster and together we’ll get farther. streets of São Paulo where we all walk stronger, and I have brothers and want to walk together in this journey for through, everyday, and we all need sisters, I am not alone. I can always the decolonisation of our bodies, our each other to follow our paths but this count on them, just like a real family. hair, and our thoughts. A clan plants is also where no one says a “thank love, saves identity, cultivates respect you” when it’s needed. and brings equity.

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4 CULTURE

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Redefine the Clan

6 artists from different corners of the world redefine the clan

La Balkanisation de l´Afrique Laye Samb WWW.BEHANCE.NET/LAYESAMB Illustrator – Dakar, Senegal.

My illustrations represent two ethnic groups spread around several countries in sub-Saharan Africa: the Tuaregs, “Kel Tamasheq” and the Fula. Theses nomadic people lived in the margin of the capitalistic system put in place by the colonisers. They ignored the imaginary borders established during the Berlin Conference* of 1884 {1 The Berlin Conference of 1884–1885 marked the climax of the European competition for territory in Africa, Neither the Berlin Conference itself nor the framework for future negotiations provided any say for the people of Africa over the partitioning of their homelands.The Berlin Conference did not initiate European colonisation of Africa, but it did legitimate and formalise the process.}, and they have managed to preserve their cultural identity up to now.

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After the Motherland Hoda Afshar WWW.HODAAFSHARART.COM Photographer, Visual Artist – Melbourne, Australia

The sympathetic attitude towards veiled women has long created a division between the practices of Western feminists and those of Muslim ‘sisters’. Grouped into a single generalised category, Muslim women are seen — and represented—as exploited, restricted and suppressed. This approach places them in an unequal relationship to First World women, and constructs Western feminists as individuals who have the ‘freedom’ to make their own decisions. ‘After the Motherland’ intends to critique such representations and hierarchical binary divisions, while tracing their trajectory in the practices of both Western feminist artists and feminist artists from Islamic backgrounds. Whereas the former often engage in rebellious acts such as getting naked in order to represent themselves as modern, liberated, and having control over their own bodies and sexualities, Muslim feminist artists often represent themselves as women who live effectively restricted lives, tradition-bound and oppressed. In this work, I aim to bring to light the socially coded forms of representing the female subject in the art world, questioning the structures in which these stereotypes are created, and giving a voice to those Muslim women—often excluded from critical debates on feminism—whose perspectives do not fit neatly into a limited narrative about oppression.

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L´homme seul assis au balcon Pascal Konan K-PASCAL.BLOGSPOT.COM Visual Artist – Abidjan, Cote-d’Ivoire Maroc Honda Tuning Maori Moko Family ties Zineb Benjelloun Eiko Ojala Zohreh Parhizkari As an artist, I decided to work with WWW.BEHANCE.NET/ZINEBENJELLOUN WWW.PLOOM.TV WWW.BEHANCE.NET/ZOHREHPAR e-waste. These unrecoverable Illustrator – Casablanca, Morocco Illustrator – Tallinn, Estonia Illustrator – Tehran, Iran electrical and electronic equipment that the world pours into our countries. “Moroccan tuning” is an art designed While living in New Zealand, I have A clan is a community in which people I wanted to give them new life by and practiced by men, truck and van been fascinated by the respect New live closely together, each person using them in my creations. Letters drivers. Football teams, animals, Zealanders have for their nature is a part of the others, whether in represents the main character. In cartoon heroes, religious invocations, and their land. The Maori tattoo happiness or in sorrow. In the Middle the background, a landscape made sometimes hearts and flowers ... They “Moko” is a unique expression of East, and particularly in my dear primarily with electronic pads. This is have created a burgeoning imagery cultural preservation. My illustration country “Iran”, families have very strong a reproduction of “Agbogbloshie”, a that accompany them at all times on is a contemporary reflection on how ties. The oldest member of the family suburb of Accra, Ghana, the largest the road. The “tuning” sometimes “Moko”, which is strongly inspired is the head of the clan. That person is e-waste landfill in West Africa. As a reveals the owner’s personality, but by the nature; is leading us back to well respected. In this illustration, the human community, we pretend not to it mostly evokes a rich collective, the roots, showing our vulnerability chief of the clan stands higher than the see the impact of our actions. Yet we mystical and eccentric imagination, and need to respect mother earth. others and the three lines on his face are affected. We are all marked. We are which says a lot about the benefits and I dedicate this work to Jimmy from symbolise his superiority. all survivors. dangers of the road, especially on the Hawke’s Bay, New Zealand. men truck drivers.

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West Side Story a Cinematic Approach of Gang Phenomenon

Soumaïla Sunjata Koly

West Side Story successfully illustrates the phenomenon of gangs in the US. Adapted from the eponymous musical comedy, this film directed by Robert Wise and Jerome The Jets and the Sharks clash in a deprived New York Robbins borrows from the romantic tragedy of Romeo and neighbourhood. The first gang, young whites struggling to Juliet to address the issue of gangs that were plaguing maintain control of their street, must confront young Puerto the US in the 1950s. Beyond its commercial and popular Rican immigrants. In an environment of fistfights set on a success, this 1961 film, a 10-time Oscar winner, insightfully background of racial hatred, Tony falls in love with Maria and addresses the racial divide undermining American society. the two belong to rival clans. Maria’s parents have already The directors have tapped into a scourge of dramaturgical promised this young woman to her brother’s best friend. issues using a synopsis based on the principle of the duel. Reviewing West Side Story makes us realise how cutting edge it was in terms of describing the changing social cohesion in our contemporary societies. The conflicting logic or identity markers prevail over the impulses of the heart.

Two hostile worlds collide, driven by a fierce desire to dominate. These ethnically homogenous adversaries find solid points of reference in this almost comfortable dialectic. The whites unite against the Puerto Ricans. The main point of friction occurs when love introduces a transgression.

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“In West Side Diversity is a problem for each side To emphasise the notion of one’s own Alain Musset, Director of Studies at and the lovebirds’ brief romance space, the directors focus their camera the School for Advanced Studies Story, there is not disrupts the trench warfare between on the colourful walls of graffiti in the in Social Sciences (EHESS), rightly a good side and the Jets and the Sharks. It injects name of the ruling gang. Even though pointed out that the end of the movie a bad side but the irrational and the unknown into the clash of egos and communities takes place in a courtyard enclosed stereotypical ways of thinking. The are at the plot’s forefront, there is a by a series of fences like a metaphor blind spots, areas turn of increasingly more violent subtext of the confrontation between for the way North American society of ambiguity, events that the coexistence of the two love and hate. The lovers hold hands compartmentalises its different fragile moments communities takes is an acidic satire to feverishly declare their love. During communities. According to Musset: of the US melting pot. An idealised the duel the two warmongers attached “The dialectic between opened and that provide dream became a nightmare when at the wrists for a knife fight that will closed, between public and private the pleasure tested by reality. Woe to he or she forever be one of the most awe- spaces, between the various ‘shells of of facing the who dare venture outside the pre- inspiring scenes in cinema. man’, to borrow Abraham Moles’ term, established boundaries. Through occupy a central theme in West Side human condition’s Shakespearian prose the directors Robert Wise, the film director, was able Story. The street is no longer only a extreme found the essential spirit of impossible to intelligently sidestep the pitfall of setting, it’s one of the main actors in complexity”. love, doomed to fail because it is Manichaeism in this masterpiece. Why musicals. The ultimate public space, it faced with so much adversity. It takes do we like that which is so different is threatened by the rise of inter-ethnic many forms, complete opposition, from ourselves? Why since the dawn violence and by the gang activities inner reluctance, outside obstacles of time do we need enemies to be that take over it. Governments must and uncertainties within. When the united? Why do we build ourselves recognise their inability to control territories are so clearly defined, stronger when faced with opposition this trend.”1# leaving their borders is equivalent than we do through association? to treason.

{1# 24 juillet 2006-West Side Story (Robert Wise) Compte rendu : Alain

Musset, directeur d’études à l’EHESS, Groupe de géographie sociale et

d’études urbaines. Les Cafés Géographiques - cafe-geo.net}

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Both in substance and in form, West A whole wave of violence ensues in Hip hop music also used art to stem West Side Story’s artistic ideals Side Story is a novel approach to order to gain a monopoly over a place the tide of gang warfare, especially pervaded well beyond American remind us of the ethnicisation of in a neighbourhood housing the Big with the “Stop the Violence” movement, borders, especially in Africa where American society. The film’s stroke Apple’s poorest members of society. a collective piece lead by KRS- singing and bodily expression are of genius was to recreate on film, Speaking of themes, the quality of One to castigate black on black an integral part of peaceful conflict the impasse of violence opposing the soundtrack, the importance of crime - fratricidal conflicts that were resolution methods. the socio-cultural components of choreographed scenes and the focus tearing apart the African-American the country in absurd jousting. The on the social crisis, this feature film community. The work remains Post-apartheid South Africa, with protagonists end up forgetting the was a turning point in American unfinished, as the most talented of the musical comedies like Darrell Roodt’s origins of these almost endemic musical cinema. Hip Hop community, like Notorious B. Sarafina! 2# or Mark Dornford-May’s battles. During a time of a booming I. G. and Tupac, lost their lives because U-Carmen eKhayelitsha 3# has also economy and triumphant modernism, It influenced the most famous artists of their gang affiliations. used this effective device to carry out man has returned to the Stone Age in in the world. Some choreography in the necessary catharsis to national which barbarism prevailed over reason Michael Jackson’s Bad video is similar reconciliation. More than ever when or over the values of decivilisation. to the film’s most beautiful dance cinema meets music to take a moments. Indian cinema, known as clear look at humanity, art refines Bollywood because of its roots in our morals. Mumbai, found fertile ground there to depict the difficulties of the caste society.

{2# Sarafina! is a 1992 South African film about teenagers fight against

apartheid in the Soweto Uprising, starring Leleti Khumalo, Whoopi

Goldberg and Miriam Makeba. The original Broadway production of

“Sarafina!” opened at the Cort Theater in New York on January 28, 1988,

ran for 597 performances and was nominated for the 1988 Tony Awards for

the Best Musical and Score.}

{3# U-Carmen eKhayelitsha is a 2005 film version of Georges Bizet’s

Carmen, set in a modern-day South African township.},

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5 STYLE

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The Return of Exoticism

Jon Abbink

One of the less attractive aspects of “development” in Africa is the expansion of consumerist tourism directed at what are called the “last remaining primitive or vanishing tribes” of the world. This topos of the “native tribes” is familiar from colonial discourse, which had both political and cultural aspects and expressed claims to hegemony. But in current postcolonial conditions, images of primeval indigeneity and “tribal identity” are being recycled in amazing fashions within new discursive formations, driven by tourism and mass TV viewing audiences.

The issue inevitably raises questions of a political and moral nature: political because of the enactment of power difference, moral because of the unquestioned, unreflective imposition of the foreign visitors with their desires and interests on their African “hosts”, and the commodifying < Stock photo © Britta Kasholm-Tengve Serengeti, Tanzania - October 14, 2008: Female effects of this. There is a challenge to answer these political tourist visiting masai village taking pictures of women sitting outside hut made of cows dung. and moral problems raised in the ongoing exercise of One of the women is doing pearl work for traditional jewellry. cultural appropriation.

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This process of visual and cultural depiction of the exotic The means by which this process of visualisation and Other, although leading to increased face-to-face contacts appropriation is effected are: sensationalism, purposeful and engagement between Westerners and “tribals”, does culture shock and commercialisation of the so-called not lead to better inter-cultural understandings and other “primitives” and their products and of the photographs taken such noble aims. Mostly we see commodification 1#, among them 2#. It is time to recognise that this is also an subjection of the other, superficial, emotional exchanges, aspect of “development” and is even officially supported by commercialisation of subaltern ethnic groups (notably numerous western and international (UN) agencies planning in Africa), a perpetuation of inequalities, and certainly a and scheming for development. The usually unquestioned process of transformations of the cultural integrity of the assumption here is that tourism is good for development, groups depicted. as it raises GDP, diffuses technology, and enhances global flows of goods and people. People who still doubt the negative impact of tourism... The cultural others, perceived as remote from “us” in way of life That the social and cultural effects of photo and film- and customs, yet close in their elementary preoccupations tourism are often questionable, in that power differences with love, sex, death, violence and the quest for excitement, increase, that new local exploitative elites emerge, that are “appropriated” in a discourse that they themselves have local people’s behaviour inevitably changes for the worse not chosen and try to defend themselves against. This is a (because they are forced to adopt an exploitative attitude factual development which one can deplore or encourage, toward visiting outsiders), that new western hegemonies but it has a substantial impact, and more on the people are established (as many tourist enterprises are not locally on the receiving end (the “tribal groups”) rather than on owned), that humiliation and degrading interaction often the visitors. take place, seems to be of no consequence to the economic planners and promoters of development. There is only one model: produce marketable commodities, develop trade, monetise everything, invest in material growth, build facilities, and acquire money and wealth 3#.

{2# -Tornay, S. 2008 “Du corps humain comme marchandise. Mythe primitiviste et harcèlement photographique

dans la Vallée de l’Omo, Éthiopie”, Afrique et Histoire7: 329-340.}

{3# This text is an excerpt of Jon Abbink, “ Suri Images: the Return of Exoticism and the Commodification of an

Ethiopian “Tribe” ”, Cahiers d’études africaines 4/2009 (No 196) , p. 893-924 www.cairn.info/revue-cahiers-d-

{1#- 2001 “Remarks on the Commodification of Culture”, in V. SMITH & M. BRENT (eds.), Hosts and Guests etudes-africaines-2009-4-page-893.htm. }

Revisited: Tourism Issues in the 21st Century (Elmsforth, NY: Cognizant Communications Corp.): 380-390.}

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Fashion statements from Ethiopia’s Omo Valley people, captured by photographer Eric Lafforgue

The Omo Valley region, a two-day journey driving south from the capital Addis Ababa, is growing with new roads, large farms and local immigration. The tribes continue to live modestly, but are beginning to step into consumerism, with access to products made in China and made in everywhere else. They mix these pieces and their traditional dress with great ingenuity.

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A flood of second-hand clothes has invaded Africa; Ethiopia is no exception. Purchases are always carefully chosen for their colours. Ironically, many garments are made in Africa and come back a few years later on the continent after having been worn in the West. These Hamer girls are wearing their With rare exceptions, traditional clothing made of goatskins the tribes don’t know and beads. The young Hamer girl, on football, only a few the right opted for fabric clothing. The villages have a TV and cost is much higher but the last less broadcast the matches than. They are seen as a wealth and of the English Premier fashion element. League. The proliferation of second hand t-shirt is not linked to a sporting Mobile phones have arrived in the passion. They are region, the richest buy phone cards buying them to blend that they throw after use. The Banas harmoniously with their and Hamers recover them and make traditional decorations earrings. The cards are rigid, geometric (beads, necklaces…) and in plastic, ideal to last.

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This photographer’s jacket, probably a gift, has been torn in two by the Menit of the village of Turmi (left) and the Banas (right) to benefit two people. It’s practical with plenty of pockets, which makes it a valuable accessory in the region. Two years ago, a merchant from Addis brought, without believing in it, a stock of hair clips from Turmi market, a small town populated by Hamers. The success was immediate. Since then, men and women have taken on Two years ago, when I met her (photo these accessories. The plastic strips are most appreciated in her hands) this Hamer woman because of the colour, but they are more expensive. from Turmi was topless and wearing a traditional headdress. Now, she is dressed in Western style, she only kept her necklace beads reminiscent of her affiliation with the Hamer tribe. She recently joined a church and priests ordered her to dress that way.

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