INTIATE SHIFT
point man the shift of the black in now in progress.
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The act of rendering Blackness is on the body and the land, is prototyped with in a museum through the performance of mapping the characteristic of black, as drawn in Apartheid legislator, to evidence the hauntings of the colonial gaze, that transfers of agency of blackness. Prompted by the writings of Achille Mbembe Necro politics, where he argues, to include not only individuals experiencing death, but also experiences social or political death.
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The rupture of the surface of black. As coloniality cracks the surface of black through how it is framed. Creating discrepancies between the looter and looted. By overlaying the poem on the photogram images that rupture the surface of the original narrative.
Aftershock
This prototype Evidences the forces that trigger the fault line in terrain that assist in rendering the Black surface as illegal through divergence, the tectonic boundary of separation, for spreading ridges on a territory.
INTIATE SHIFT
point man the shift of the black in now in progress.
​
The act of rendering Blackness is on the body and the land, is prototyped with in a museum through the performance of mapping the characteristic of black, as drawn in Apartheid legislator, to evidence the hauntings of the colonial gaze, that transfers of agency of blackness. Prompted by the writings of Achille Mbembe Necro politics, where he argues, to include not only individuals experiencing death, but also experiences social or political death.
​
The rupture of the surface of black. As coloniality cracks the surface of black through how it is framed. Creating discrepancies between the looter and looted. By overlaying the poem on the photogram images that rupture the surface of the original narrative.
Aftershock
This prototype Evidences the forces that trigger the fault line in terrain that assist in rendering the Black surface as illegal through divergence, the tectonic boundary of separation, for spreading ridges on a territory.
nONGQAWUSE'S SECOND COMING
SANFOKAS PORTAL
DRAWING PARALLEL BETWEEN THE PROPHECY AND THE EVENT OF THE LOOT
The dance of the ghost By that time, the Xhosa had been involved in nearly a half-century of bloody and protracted wars with colonial settlers on the eastern frontier of their homeland.
As a result of the deliberate destruction of their means of livelihood, confiscation of their cattle, and the implementation of a scorched-earth policy by British colonialists, they had lost a huge portion spread across the land in 1854, a number of prophets proclaiming an ability to bring all cattle back to life began to re-emerge.
Then, a 16-year-old girl, Nongqawuse, had a vision on the banks of the Gxarha River. She saw the departed ancestors who told her that if people would but kill all their cattle, the dead would arise from the ashes, and all the whites would be swept into the sea. The message was relayed to the Xhosa nation by her uncle, Mhalakaza.
Although deeply divided over what to do, the Xhosa began killing their cattle in February 1856. They destroyed all their food and did not sow crops for the future. Stored grain was thrown away.
No further work was to be done. Days passed and nights fell. The resurrection of the dead Xhosa warriors never took place. Of their territory and hundreds of thousands of their people had been displaced.
QUESTION
Are we faced with the same moment? Or a similar inflection point? Where the stench of chaos, smoke, and the inferno of burning food supply lines, Apartheid cattle-killing, catalysed by the ‘lung-sickness’ that robs livestock, livelihood, and life of the African being?
What if Nonqawuse’s prophecy were to come to pass?
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and the chokehold of conoliality on the African body was broken?
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What new terraforms could rise from the ashes?
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