EKSÊ! Echoes of Self, a collaboration with Our Cape Town Heritage

Our Cape Town Heritage (OCTH), an NPO dedicated to reclaiming “the narrative of Cape Town’s diverse culture by providing access to art through inclusivity”, invited me to collaborate on this project that grappled with the concept of colouredness within a South African context, particularly in Cape Town.

The photographs from my personal family album were showcased online in the weeks leading up to the exhibition, and were displayed as part of the physical exhibition that focused on the work of artists, Gary Frier and Kimberley Titus. Through their art they explore their own identities and cultural experiences.

In the absence of a recorded history, my family photographs have served as memory aids helping me to access the stories that bear witness to what it means to be named and understood as “coloured” in a democratic South Africa.

As I draw on the ordinary objects that hold cultural memory and connect us to previous generations, my grandmother’s crochet work has become a recurring theme in my writing. I have explored this creative heritage in the clay studio and the resulting ceramics were also incorporated into the exhibition.

The exhibition ran from 4-7 July 2024, and was aptly situated in the historical Bo-Kaap, on the slopes of Signal Hill. Formerly known as the Malay Quarter, this is one of the oldest residential areas in Cape Town, originally made available to free blacks and emancipated enslaved people.

Read more about the exhibition here

 

Multispecies Stories from a Southern City

This project with the Dept of Environmental and Geographical Science at the University of Cape Town, incorporated a series of three walks – coastal (False Bay), mountain (Silvermine Nature Reserve) and a nightwalk in the forest (Constantia) – that explored the layered relationships of sites within Cape Town through the eyes of artists, academics, writers and activists. Based on the premise that walking and thinking are closely related and using narrative as method, we were encouraged to experience our environment through a more-than-human lens.

Multispecies storytelling looks at how we can use storytelling to reshape our knowledge of our environment, land use and the accompanying history and heritage. The project culminated in a symposium and exhibition at the end of May 2024.

I have been drawn particularly to the stories and connections that have surfaced in relation to St James Beach, stirring up memories of the beach as a space of exclusion during apartheid, while simultaneously unearthing narratives of colonisation, enslavement and loss, community, tradition and spirituality.

Below is the statement that accompanied my exhibition that consisted of a ceramic labyrinth that I made incorporating shells I collected on St James Beach. The shells converted to quick lime after being fired in the kiln. The shells continued to react with heat and moisture causing the piece to crack through the centre in the glaze firing. It has been repaired using the Japanese method, Kintsugi. This technique highlights the scar and can be used as a metaphor for healing – sometimes in the process of repairing things that have broken, we actually create something more unique, beautiful and resilient.

All God’s Beaches for All God’s Children

A walk along St James Beach on the False Bay coast brought back memories of spaces of exclusion, restriction and of violence. The slogan, “All of God’s Beaches for all of God’s Children”, was used during the 1989 Defiance Campaign to desegregate public spaces.

The crushed shells which I collected on the beach inspired me to build a model of a labyrinth in my clay class. Investigation into the exposure of shells to high temperatures in a pottery kiln revealed that they were used in the production of lime, the oldest binding material used in construction.

Lime determined the pace of growth at the Cape Colony under Dutch rule.  The supply of shells came from the middens deposited by the indigenous coastal dwellers who lived in this area for thousands of years. So prolific was the production of lime in this area that it gave the name Kalkbaai, or Lime Bay, to the fishing village now known as Kalk Bay. [A lime kiln was built here in 1673.]

St James Beach was named after St James Catholic Church which was built to serve the Filipino community of Kalk Bay. St James is the patron saint of Spain and of fishermen and is represented by the scallop shell. St James is the patron saint of Spain and of fishermen (the Filipinos were skilled fishermen and Spanish-speaking). In Spain St James is known as Santiago and the pilgrimage route across Europe that ends at the place where he is buried is associated with the scallop shell. This links to the labyrinth which is symbolic of a pilgrimage.

Featured Image: St James Beach, Cape Town. March 2024.

Towards Freedom

The Slave Church, Cape Town (2018)

The Slave Church in Long Street, Cape Town, is the oldest existing mission building in South Africa and the third oldest church in the country. The gabled cream and white façade with Corinthian pilasters, cornices and mouldings, mimics that of the Dutch East India Company’s Slave Lodge at the top of Adderley Street.

The building was probably constructed by enslaved people and free blacks for general religious activities and to prepare converts for membership of established churches. It became a separate congregation of the SA Missionary Society in 1819 and part of the Dutch Reformed Church in 1937. The church was in use until 1971 when dwindling numbers as a result of forced removals led to its closure.

The exhibition, Towards Freedom, focuses on shedding light on the silenced histories of the people who built this building and those who worshipped here. One of the ways this has been commemorated is by printing the names of the first eight enslaved people to be baptised here, on the backs of the pews as can be seen in the photographs.

[Other images were taken at the archives of the Dutch Reformed Church in Stellenbosch, and one shows the brochures for the exhibition produced in English, Afrikaans and isiXhosa.]

Read more here: Let’s ensure slaves are more than footnotes to history

And here:  Slave Church Museum

Our Forefathers Built this Church. Vertel! Vertel!

The Old Mission Church, Montagu (2019)

Montagu Museum encompasses Joubert House, The Art and Culture Centre and the Old Mission Church. The Montagu congregation of the Dutch Reformed Mission Church was officially formed in 1891, although the cornerstone of the present church was only laid in June 1907. The exhibition seeks to address the previously hidden narratives related to the indigenous inhabitants of the area, incorporating the themes of the Dutch Reformed Mission Church (now the United Reform Church), as well as the use of indigenous medicinal plants, drawing on input from the local community who once worshipped at the church.

In 1968 the congregation of the church was forced to move to the township designated for ‘coloureds’ according to the Group Areas Act. Since there was very little physical evidence of this history, a series of workshops was held with former congregants to gather stories and memorabilia to record the rich heritage of indigenous knowledge and the history of the church. The title of the exhibition, Our forefathers built this church. Vertel! Vertel!, reflects the oral history and community memory at the core of this exhibition.

The photographs show the church in the main street of Montagu, the workshop participants and the opening of the exhibition. Dominee Reginald Botha, leader of the Hessequa community and Western Cape Minister of Agriculture, Ivan Meyer, presided over the opening. In the video clip, the community sings the national anthem.

Read more here: Montagu Museum – Old Mission Church

Retitled: Slavery and Freedom

Blettermanhuis, Stellenbosch (2019)

Hendrik Lodewyk Bletterman became the landdrost of Stellenbosch in 1785, the last magistrate to be appointed by the VOC (Dutch East India Company) at Stellenbosch (1785-1795). He resigned in protest over the first British occupation (1795-1803) of the Cape. His residence, Blettermanhuis, now forms part of the Stellenbosch Village Museum.

The brief for this exhibition was to provide an insight into the lives of the enslaved who worked in the house but whose voices had been silenced. Bletterman himself owned at least fifteen slaves, some of them children, as evidenced in the ledger that he and his wife kept. The exhibition attempts to situate Blettermanhuis and Stellenbosch within the larger framework of the practice of enslavement at the Cape.

These silenced voices have been acknowledged on the wall of an annex in the house. The bench with laser-cut letters, references the later use of the outbuilding as a school for enslaved children.

Read more here:  Stellenbosch Village Museum