De-colonising the colony, de-colonising the market

The Stiff Gins

Last week saw me back in Brisbane, for the third (and last) edition of APAM to be held there.  It was, as in 2014 and 2016, an incredibly rich source of inspiration for the next ORIGINS.  For one thing, it was a wonderful chance to re-connect with many of the artists and companies who have been to the festival in the past, and friends whose advice has been useful along the way: Rachael Maza of Ilbijerri, Rachael Swain from Marrugeku, Merindah Donnelly from Blak Dance, Wesley Enoch, Rhoda Roberts, Amber Curreen, Ali Murphy-Oates, Jack Gray from Atamira, Andrea James, Jacob Boehme, Louise Potiki Bryant, Tanemahuta Gray from Taki Rua....   and no doubt many more in the blur of the week!  It's also very valuable to hear them say how important ORIGINS has been for them, and to learn from new people I've not met before how the festival's reputation has grown across the indigenous world.  It matters that we do this.

APAM's indigenous representation has grown dramatically during its time in Brisbane, and not only in terms of indigenous Australians.  This year, there was an entire First Nations Exchange, with people from New Zealand, Canada, Taiwan, Mexico and Norway.  There is a clear sense of a global movement to de-colonise the arts, and to assert the value of indigenous culture.  It feels very important to be part of that.

At the same time, the week raised questions about just where we sit within the global indigenous movement.  In the wake of the Australia Day protests last month, there was a palpable sense of anger from some of the indigenous artists present - an anger that is entirely justified while their people remain so totally dispossessed of their lands and the wealth they contain.  It's one thing for the world to value indigenous arts - it is quite another for it to set right historic injustices.  Until there is a real move towards genuine equality - including economic and political equality - the anger will, quite rightly, remain.

And this has implications for the arts.  In his keynote talk, Jacob was very frank about the way in which enduring power structures continue to marginalise indigenous artists.  It was a speech that felt uncomfortable for any white person involved in presenting indigenous culture.  Including me.  We have to ask whether we are simply perpetuating an exoticisation of the "Other" - whether just by following the structures whereby we pay money to indigenous artists to perform, we may perhaps be complicit in neo-colonialism.  At APAM's closing event, Rachael Maza read out a declaration from the First Nations Exchange, stating that APAM should not continue to be a market, but should be re-configured to follow the preferred mode of operation in indigenous cultures - a model based on developing long-term collaborative relationships, rather than on cultural production being turned into a commodity that can be bought and sold.  At the same event, the young Canadian First Nations artist Moe Clark made an impassioned case to de-colonise the marketplace, stating that the songs and stories of indigenous people are the lifeblood of the culture, and cannot be bought and sold, reproduced and mass-produced.

They are, of course, quite right.

So ORIGINS also needs to ensure that its programming is not conducted on a colonial, commercial model.  We need to maintain the deep relationships we have developed with indigenous artists, companies and elders, and to cultivate new ones.  We need to ensure that the indigenous people themselves are full engaged with the question of why something should be programmed in London - what it will mean in that space, and how it will speak to that audience.  If we are sharing their cultural productions because we want to affect change in our own society, then we need them to share that desire.  If we bring them to London as an act of healing - then we need to know that they want that act to happen.

Perhaps we have always known this in some way.  But it matters to write it down.  To be clear about the equality at the base of what we are doing.  To recognise how programming puts our values into action, and cannot be watered down.

2015

The Voladores at the Origins Festival.  Photo: John Cobb.

The year that has just ended was in many ways a very depressing one for anybody involved in intercultural dialogue and progressive politics.  The institutionalised terror of Daesh, particularly as made manifest in the Paris attacks, underlined the total failure of the West to build bridges with the Islamic world.  The response has been simply to escalate the cycle of revenge and confrontation: anyone who seeks to understand why these things are happening is castigated as somehow sympathetic to mass murder.  At the same time, we are witnessing an ever-growing humanitarian crisis, and the British (and European) inability to respond in any but the most narrow-minded and divisive terms is pitiful to behold.  Nicholas Winton, who died in 2015, showed how a civilised society should respond to the spectacle of desperate people fleeing from persecution and death.

The other great crisis, Climate Change, was the subject of yet more self-interest and short-sightedness on the part of the governments of "developed" countries, in the Paris trade agreement that they claimed was an Environmental treaty.  In spite of a huge presence and intense lobbying by indigenous peoples, the voices of cultures with real environmental understanding were entirely ignored, passed over in the interests of capital.  Humanity's failings this year leave me wondering how many more years there will actually be.

And yet, during our work this year, I have time and again felt a renewed optimism and a sense of change in the air.  The Origins Festival during the summer was the largest gathering of indigenous peoples in London ever, with truly extraordinary work on show, and a real feeling that the time had come for these formerly oppressed cultures to reassert themselves in the global space.  The festival embedded itself into the city more deeply than ever before, with entire schools coming off timetable to take part, the British Museum being shaken by the ancient rhythms of Torres Strait dance, and open spaces being regenerated through the healing rituals of the Voladores de Papantla.  The Festival also included the two most important pieces of theatre I saw this year - hopefully I can say that without sounding too arrogant, as we didn't make them ourselves, but curated them!  Oxlajuj B’aqtun, by the Guatemalan Maya company Grupo Sotz'il, was actually about the change in the Mayan calendar, and their sense that a new period of history is slowing coming about, one that will see a more environmentally aware, just, and egalitarian society.  Beautiful One Day, by Australia's Ilbijerri,  placed current cross-cultural tensions into a longer historical perspective, and offered the long view of the Elders as a way of looking not backwards, but into the future.

That same spirit has been informing our Heritage work over the last few months, with the development of our Oral History archive around the indigenous presence in London.  2016 will see our first documentary film, on this same subject.  It's an exciting development in our work that we are collaborating so much with Museums and historians - many of our projects in development are about reclaiming forgotten histories and so re-imagining potential futures.  It's an approach close to the heart of everyone at Border Crossings, including our Patron Peter Sellars, whose talk at Rich Mix was a highlight early in the year.

2015 also saw us developing a new play with Brian Woolland - a sequel to This Flesh is Mine, which had a rehearsed reading at Salisbury Playhouse in the autumn.  Entitled When Nobody Returns, this play will be the Odyssey that follows our Iliad.  After the war, there come the stories of returning soldiers, of displaced people, of broken relationships, of lands occupied and peoples dispossessed.   Our plan is to work with our partners at ASHTAR Theatre in Palestine to present the two plays in rep during 2016 - so look out for an inspiring and important response to all that is happening in, and emanating from the Middle East.

2016 is also Border Crossings' 21st birthday - and there are some very exciting celebrations being planned.  Like all times of trouble - this change of year is also a time of hope.

Happy New Year.

Deaths in Custody

Beautiful One Day.  Photo: Ponch Hawkes

Today, August 4th, marks the first anniversary of the death of a young indigenous Australian woman, Julieka Dhu, in police custody.  It's still not clear exactly how she died: what is known is that she was taken into custody for not paying her parking fines.  There's a sensitive and touching radio programme on the subject here.

There's a horrible air of familiarity about this story.  Just over a month ago, our Origins Festival came to an end with Ilbijerri's wonderful production Beautiful One Day, which was made in response to the notorious death in custody of indigenous man Mulrunji Doomadgee on Palm Island in 2004.  As well as the play, the case has led to a book, a documentary film, an art installation by Vernon Ah Kee, and (of course) riots...  You would think something might have changed.  The case of Julieka Dhu seems to suggest otherwise.

2004 was also the year when Border Crossings first became involved with indigenous peoples and their theatre, when we presented Bullie's House.  At the end of that play, there's a strong sense that one of the indigenous characters, Jimmie, will die in custody - and I discussed that with the writer, Thomas Keneally, in an interview on our website.  Tom's sense at that time was that the experience of incarceration alone could be enough to end the life of an indigenous person, and that may well be partly true - but it has become ever clearer that systematic police brutality is also a huge part of the problem.  Such brutality is only possible when people think of those they are oppressing as less than human.  It's probably naive to suppose that cultural education can solve a prejudice that deep - but we have to start somewhere, for the next generation if not our own, and it's only through culture that the humanity of the other can finally be perceived.

Thinking about this has taken me right back to the experiences which led me to set up Border Crossings in the first place - directing in West Coast America after the LA riots had been set off by the police attack on the black taxi driver Rodney King.  And it had brought me very close to home: the 2011 riots in Wood Green, where we have our office, were sparked by the police shooting of the black man Mark Duggan.  I am not saying that these events are all equivalent to one another - but I am saying that they are part of a recognisable pattern across the world, where black communities feel that policing had become an instrument of oppression rather than protection.

Contracting the police force and asking them to operate on a slimmer budget is not going to help overcome this.  Only a sustained engagement on an educational and cultural level will overcome it, and that is something that is very unfashionable right now.

Oddly enough, the day Mark Duggan was shot in 2011 was August 4th.

Pathway 2: Politics and Protest

Oxlajuj B'aqtun

Origins has always been a political festival, and this year's programme particularly reflects the worldwide indigenous protest against continuing imperialism, economic colonisation, and the destruction of the environment.  Grupo Sotz'il, for example, are performing their great production Oxlajuj B'aqtun, which has been acclaimed across Latin America for its moving response to the genocide committed against the Mayan people of Guatemala, and especially the assassination in 2010 of the group's inspirational founder Lisandro Guarcax.  His words form the epigraph to their work: “We wish that all our efforts will be translated into the knowledge of the others”.

Winona LaDuke

Winona LaDuke, who gives this year's Origins Lecture, is probably the most important Native political leader in the United States.  Founder of the project Honour the Earth, Winona lives on the White Earth Reservation in Minnesota, where she practises an environmentally balanced lifestyle, at the same time as leading the protest against the destruction of indigenous lands, which is a threat not only to indigenous people, but to the whole of humanity.  She has twice stood as the Green candidate for the Vice-Presidency of the United States.  On 15th June, she will speak at Rich Mix about the indigenous approach to ecology, politics and protest in the 21st century.  And, if you want to know more about her, there's a film about her life too, called Thunderbird Woman.  

There are plenty of other talks with a political edge - but the one we'd particularly mention is the Menzies Centre talk with Indigenous Australian writer and campaigner David Milroy.  David has been involved with Origins from its inception, and is always fascinating and entertaining at once when he deal with his passion for Aboriginal land rights and cultural survival.

Standstill

Our film programme is equally uncompromising in its approach to political questions.  Standstill, which opens the film festival on June 10th, find links between the long resistance of the Mohawk people to colonisation, and the current situation of the Palestinian people.  To view the Palestinians as the indigenous subjects of a colonial power throws a whole new light on the conflict there.

Benny Wenda and the Lani Singers

West Papua is another land where the indigenous people are fighting against aggressive colonialism today, and the Festival welcomes their exiled leader Benny Wenda - twice nominated for the Nobel Peace Prize - to the screening of The Road to Home, a documentary about his remarkable life, and to sing the songs of his native land at The Origins Concert.  Meeting Benny is an experience you will not forget.

Just Another Sámi

Closer to home, the Sámi people of the European Arctic are also engaged in a struggle for land, ecology and culture.   Norwegian company Ferske Scener's Just Another Sámi is a dramatic and musical howl of protest against oppression in lands surprisingly close to home.

Beautiful One Day

The Politics and Protest Pathway reaches through to the closing event of the Festival, brought to London from Australia's Torres Strait Islands by Ilbijerri Theatre Company.  Beautiful One Day is a protest against ongoing racism and the scandal of Aboriginal deaths in custody, starting from one particular death on Palm Island in 2004.  It is also a love letter to an environment and a way of living that somehow endure, in spite of everything.

After the Festival is over, the echoes of protest will remain.  Palpably so, in the form of Elliot Tupac's street art.  Elliott has re-defined mural painting in Latin America with his fusion of indigenous Andean art and the roar of the contemporary city.  Origins brings his work to London, leaving a lasting reminder of the Politics and Protest pathway.

A Pathway through the Origins Festival. 1. Elders and Youth

Zugubal Dancers

The programme for the Origins Festival is vast - our biggest yet by far - so it can be quite a challenge to find your way around it.  To help out, we've traced three Pathways through the Festival, following the key themes that we used in programming, which we will publish over the coming days.  The three  themes are:

• Elders and Youth
• Politics and Protest
• Food and Ecology

So today, we start with the Pathway -

Elders and Youth

The Zugubal Dancers almost embody this theme in the make-up of their group: eight young dancers, and two Elders who are travelling with them from the Torres Strait Islands.  Indigenous Australians have a great reverence for Elders, and these two are coming to provide stability and guidance for a group travelling far from their home 'country'.  You can see them performing at the Origins Concert and Indigenous Australia Late - Origins Festival at the British Museum.

The host for that night at the British Museum is another Australian Elder, Francis Firebrace, who will give you a taste of the traditional Elder's welcome.  If you want to hear more of the wisdom Francis has accumulated in his 80 years, then come to his storytelling event at Rich Mix, where he will be yarning for children and adults alike.

Museums are, of course, all about the relationships between generations, and we are really excited to be working so closely with the British Museum.  To find out more about the dialogues going on between museum curators and indigenous communities, come to the panel debate at Rich Mix, where there will be a wide range of differing opinions to be heard!

Staying with Australia, the Festival is really excited to be presenting all three of Rolf de Heer's films with the great veteran Aboriginal actor David Gulpilil.  The most recent, Charlie's Country, is the story of an Elder who finds it impossible to live in the contemporary world.  With strong elements of autobiography, Gulpilil charts a process of dislocation, and shows the possibility of redemption in Charlie's contact with the young.

Hamaca Paraguaya

A very different film, Hamaca Paraguaya also looks at the world through the eyes of the Elders: in this case an ageing Guarani couple, whose son has gone off to the Chaco War.  Originally commissioned by our Patron Peter Sellars, the film is an extraordinary meditation on time, mourning, and old age.

Our other Latin American film is El Regreso  from Venezuela - a film that concentrates not on Elders but on Youth.  The protagonist is Shliwala, a ten year old Wayuu girl, who survives the massacre in her village only to be faced with the alien world of the contemporary city.  The child actors are quite incredible.

Oxlajuj B’aqtun

Staying with Latin America, your Elders and Youth Pathway leads to our special outdoor event at Horniman's Pleasance, and especially to the inspired Mayan theatre company Grupo Sotz'il.  Their ritualised play Oxlajuj B’aqtun was made in response to their founder's assassination and the great change in the Mayan calendar, and so embodies a shift between generations and eras.

Finally, let your Pathway wind back to the Torres Strait, and Ilbijerri Theatre Company's Beautiful One Day at the Southbank.  A play which unites theatre professionals with the Elders and Youth of Palm Island, Beautiful One Day is full of a love for country and community, as well as an anger at their destruction.  The calm presence of Auntie Maggie Blackley at the centre of the performance is a reflection of the truly integrated nature of indigenous cultures: especially as the company will also be travelling with a very young baby.  The next generation of Palm Islanders will be here to direct your eyes forward beyond this Pathway.

APAM 2014: Who enters whose world?

dirtsong - The Black Arm Band

I've been in Brisbane just over a week, enjoying some sun and taking part in APAM - the biennial showcase of Australian Performing Arts.  It's the second one I've attended - and again it's been a great resource for learning what indigenous theatre-makers are up to.  The great revelation for me was The Black Arm Band - an organisation I had heard of but never heard before.  dirtsong was a remarkable experience, with incredible music from performers like Emma Donovan and our old friend Trevor Jamieson, sung in front of poignant black and white film from the communities.  It's very simple, but it's pure artistry.

I enjoyed the other indigenous work too - and there was quite a selection.  Some of it I already knew - in fact Gudirr Gudirr was here - and I was able to connect with lots of friends from the past.  Even Natasha Wanganeen, who I hadn't seen since Bullie's House ten years ago, was here performing in a children's show. Some of the work in APAM is shown in full, some of it in 25 minute excerpts (as happened with Ilbijerri's Corranderk, for example), and some in the form of "pitches".  These last can be surprisingly useful - even though you don't see the production, you get a sense of what may be happening in a year's time.  Things to keep an eye on.

What I enjoy most is this aspect of an artistic community working together towards possibility.  The "market" aspect isn't really my cup of tea - the discussions around it absolutely are.  On day 2, I was asked to host a "roundtable session" on First Nations touring - a job I shared with a wonderful Ojibway woman from Canada, called Denise Bolduc.  It soon became clear that we weren't going to talk about the logistics of how - it's so much more important to talk about why.  What does it mean to tour indigenous arts?  How can this work be enabled to speak to European audiences?  Should it?  These are the big questions we've been asking in Origins - and it's very helpful to address them here in Australia.

There was a keynote session - a panel, not a lecture - which also went, very bravely I thought, into the thorny thickets of cross-cultural collaboration.  Ong Keng Sen was speaking, and suggested that the challenge of intercultural work was that every artist was in fact an individual, and so the idea of them somehow representing their culture didn't work in practice.  I take his point - but it was interesting to hear it challenged from an Aboriginal perspective: in indigenous cultures, the individual self is not as important as the community, the history, the culture.  Keng Sen's individualist standpoint is that of the globally dominant culture: and that's all the more reason why it needs a corrective.  Why, asked an Aboriginal woman in the audience, are indigenous people always expected to enter into the structures of the "white world" (this "market" being a good example), when nobody ever expects white artists and producers to enter into Aboriginal culture?

These ideas grew for me when I spent Saturday afternoon with Wesley Enoch - a very distinguished Aboriginal director who now heads up Queensland Theatre Company.  To Wesley's mind, the lack of any treaty between the colonial power and the indigenous people in Australia (a situation very different from that in New Zealand or North America) means that the relationship between the cultures is stuck in a paternalistic model, with no negotiation.  Aboriginal people have things done for them - with the subtext that they need to become more like white people.  Wesley's example is housing: "My family doesn't need a nuclear family home", he says.  "We all want to live together as an extended family.  We need a compound.  But that doesn't work within the colonial structures."

It's the old problem of homogeneity - and oddly, I felt that APAM reflected this in other ways too.  The dominant culture, with its desire to "market" everything, is so present now across the globe, that it is getting more and more difficult to find anything that is specific and local.  But theatre, to be valid as a live art form, has to be exactly that.  Many of the performances I saw this week were marked by their similarity to work I could see just as readily in London, New York or Toronto.  They all had video....  Of course, I quite like video in the theatre, and I use it myself to address globalisation....  but it seems to me that the real drama of the internet age requires the tension between the global and the local.  Otherwise we just accept a kind of blanding out - a sameness which is generalised and dull.  We need to be working towards theatre that embraces the culturally specific, and places it in conflict with the post-colonial dominance of the West.  We have to have the courage to enter into, and move between, one another's worlds.