Pathway 3: Food and Ecology

Winona LaDuke

Our third pathway through the Origins Festival is themed around food and ecology - and the start point for that just has to be Winona LaDuke's Lecture on Monday 15th June.  Winona is the founder of the Honour The Earth project, which she runs from the White Earth reservation in Minnesota.  She combines a deep understanding of her Native culture with an impassioned engagement in contemporary issues, that has led her twice to stand for the Vice-Presidency of the United States, running alongside Green candidate Ralph Nader.  Honour the Earth states:  "We are committed to the understanding that Indigenous peoples are key in the work to address climate change and energy justice -- from our teachings and wisdom of thousands of years living within our cultural practices, to our strategic position in terms of renewable energy and retaining agro-biodiversity in a time of climate change. Our work is in restoring these knowledge systems and practices, strengthening consciousness, and creating the durable energy and food economies for Native America. "  The rare opportunity to hear this inspirational speaker in London really is unmissable.  We are also screening a film about her life: Thunderbird Woman.

Another inspiring Native American woman is Chef Lois Ellen Frank, who joins us with Chef Walter Whitewater to create an amazing Native American Gourmet Lunch.  It promises to be totally delicious, way outside our usual London food experiences, and imbued with the traditional food knowledge and ecological beliefs of First Nations people.  After the lunch, Lois will be talking with Graham Harvey about Food and Spirituality.

Voladores de Papantla

Also ecological in inspiration is the spectacular ceremony of the Voladores de Papantla.  An ancient Totonac ritual, associated with regeneration and natural cycles, it is particularly appropriate that it is performed in London at the summer solstice.  Their ceremony at Horniman's Pleasance is followed by another Meso-American performance about regeneration: the Mayan Grupo Sotz'il present Oxlajuj B'aqtun.  At the 2012 winter solstice, the Mayan calendar moved into a new era: in this shamanic play, the meaning of this cosmic change is explored in terms of our relationship to the Earth, to the animals, and to our common humanity.

Oxlajuj B'aqtun

If all this leaves you in need of some personal re-balancing, why not try a little Ayahuasca, courtesy of José Navarro?  The Amazonian halluconegenic may be a bit tricky to find in London, but José's solo performance for an audience of one is about the closest you can get!  Book your slot for a five-minute encounter with this masterful piece of puppetry.  

The environment is central to indigenous Australian culture too.  The Tracks exhibition at the Rebecca Hossack gallery features some remarkable paintings, made in response to the spiritual idea of "Country"; while Charlie's Country, screening at Hackney Picturehouse, makes a powerful case for a re-connection to the land and to traditional ways of finding and preparing food - the mass-produced food of the white world is poisoning Charlie's people.

Uvanga

Two other films finish off this particular pathway: from opposite ends of the earth, they each deal with the relationship between indigenous people and the natural world.  From New Zealand, the classic Whale Rider sees a Māori girl form a powerful bond with the great sea mammal - and from the Canadian Arctic, Uvanga offers a rare glimpse into the life of the Inuit, and their close ties to land and sea.

London Film Festival

Charlie's Country - David Gulpilil

London Film Festival is a fantastic research tool.  Yes, it has Benedict Cumberbatch and Keira Knightley on the red carpet.  It also has hundreds of films from all across the world, almost all of them in UK premieres, many of them never to be seen here again.  When it comes to keeping your pulse on the cultural currents flowing around the world - it's a good place to be.

A film I'd been eager to see for some time was Charlie's Country - the third in a series of films made by Rolf de Heer with the great indigenous Australian actor David Gulpilil.  The first two, The Tracker and Ten Canoes, were quite extraordinary, breaking new ground in terms of indigenous film-making, with a full and genuine engagement between the film-maker and the indigenous culture, following the protocols and letting the culture speak in its own terms and its own rhythms.  In Charlie's Country, the process is brought powerfully into the present day, with Gulpilil providing not only a mesmerising central performance, but also the truthful underpinning of the story, much of which is painfully close to autobiographical.  In the first Origins Festival, back in 2009, we screened a British-made film about Aboriginal Australians, called This is Our Country Too.  Gulpilil appeared in the film, not as an actor but as a subject of documentary - clearly adrift from stability, poverty-stricken, awash with alcohol.  I have to confess that I didn't believe it - I did not want to believe it.  Seeing Charlie's Country, and hearing some of Rolf de Heer's very moving talk after the screening, confirms what was in Ishmahil Blagrove, Jr's film: but it also moves beyond it, as Charlie's Country gives this great actor a way back to himself, understanding himself and his cultural context through the process of performance, making sense of the conflicts in which he lives through the media of cultural expression.  It is a fantastic achievement, fully worthy of his Best Actor award at Cannes.  

At the end of the film, there is a sense of the way in which culture can offer the route to self-reclamation for indigenous communities, as the young of Charlie's tribe learn the traditional dances and songs.  I have long believed this to be the salvation of the dispossessed - an idea first clearly articulated for me by Yves Sioui Durand in that same landmark first festival, when he explained his ideas around the Theatre of Healing - a process that reconnects young indigenous people to their ancestors and their inherited cultural practice.  I also believe that these healing processes underway in indigenous communities are an example to the rest of the world - spaces where identity and community are reclaimed, and a sense of spiritual worth restored.  

There's a terrific blog by my friend Ian Henderson, which explores in more detail the "art activism" of indigenous Australia as seen in this film.  

The Dead Lands

The complexity and power of Charlie's Country was all the more marked by the contrast with the other indigenous film I saw - a film called The Dead Lands, which is actually in the Maori language.  Given that the only other feature ever to be made in Te Reo Maori is a rather conventional version of The Merchant of Venice, this was both a terrific opportunity and a great responsibility for the film-makers.  It turned out, listening to their Q&A, that the script had in fact been written in English, and was translated into Maori for performance.  So the subtitle "translation" was in fact the original script - a fact which is important given the very different epistemologies of Maori and western cultures.  What masqueraded as "authentic" was in fact a western construction of the Maori world - and the use of conventional Hollywood structures and tropes underlined this.  The film, ostensibly set in pre-contact Aotearoa, pandered to all the worst assumptions of the imperialist mind about the noble savagery of indigenous people.  There were conversations with a dead grandmother surrounded by green fairy lights, and long sequences of Jackie Chan-style violence, without the compensating humour.  I wouldn't be worried about this, were it not that the film's status in terms of language means that it will give off signals to the world, and they are not the signals that indigenous cultures want to be relaying.  It's not the first example of this exoticisation and regression to colonial structures that I've seen recently - the Canadian film about Inuit and Innu, Maina, was possibly even worse.  So I'm thinking that we need to have some active discussion of this in the next festival...  watch this space.  

Dearest

The other film I much admired was by Chinese director Peter Ho-sun Chan, and was called Dearest.  Closely based on a true story of child abduction (I never cease to be amazed what the Chinese authorities will and will not allow drama to talk about...), the film has a surprising and rather wonderful two-part structure.  The first half of the film focuses on the parents of an abducted boy, and in some ways is quite a conventional quest narrative. The second half is about the woman whose husband was the abductor.  He had died since his crime, leaving her with her "son" (whom he said he'd had with another woman because his wife was barren) and her "daughter" (whom he said he found on a building site).  As Peter Ho-sun Chan said after the film, it is no accident that the abducted child was a boy (greatly valued in Chinese culture), while the abandoned child was a girl.  In other words, it may well be that the dead husband's second story was true.   What's fascinating about this is that the abductor's wife and "daughter" themselves become victims of the crime, as they are separated from one another and from the little boy, whose natural father himself comes to say that the "second abduction" (from the family he had grown up in) did more psychological harm to his son than the first.  The mother deprived of her children is also played by the biggest star in the film, Zhao Wei - so Chinese audiences who came to see their equivalent of Julia Roberts spent the first hour of the film wondering if they were in the wrong cinema....  It's a great lesson in what we need our political and social dramas to do.  

Switch the viewpoint.  Start to see things from the point of view of somebody you thought was the enemy.  Open up that conversation.