I know my new tires and wheels are mad fast, but kinda doubt I was the fastest thing on Tempelhofer Feld since the airport closed in 2008. Plus I’d have broken numerous Ordnungsamt and Straßenverkehrsbehörde regulations by laying down a solid hour of 217.6km/h — and not a tenth of a km/h faster or slower. Plus that would indeed be a land speed record for non-motor-paced bike on the flat by a huge margin. Then there’s my acceleration: zero to that in 1 second. The Porsche 918 Spyder can barely hit a hundred in twice that time. Takes me 3 seconds to slow to zero though.
One spoke is an accident. Two is not a coincidence. And two different mechanics saying, “Your rim is worn out—stop laughing!—your rim is worn out. You need a new one,” plus the cost of replacing a single spoke—let alone a full wheel rebuild, and when the hubs are also shot, meant bonus! New wheels! Minus side, I indeed cannot afford them, nor the replacement cassette, nor the replacement brake pads and cables.
Nonetheless, suck it up and all. I did my homework, cased multiple options, narrowed it down to a couple, then found one of them for 2/3 the normal price online, and yesterday a well fancy pair of Fulcrum Racing 5 CX arrived. A walk to bike shop and back, cassette fitted, tires swapped on (and let’s pause for a minute and remember the set of Challenge Strada Bianca I got a couple of weeks ago), now just recable-ing and doing the brakes.
And let’s remember six years of fucking glorious riding, bashing through forests, especially my favourite one around Flughafen Tegel, snow, rain, hail, ice, slush, mud, wild boars, foxes, falcons, dust and grit in warm summer mornings, endless laps of Tempelhofer Feld, thousands of kilometres on those old wheels now boxed away (I’ll probably bring them out when I want to practice trials skills or something equally rim-destroying). Cheers old wheels, you were mint.
Everything from Dasniya Sommer in one hit, cos there’s so much:
- Tuesday Morning Shibari Technique Classes in Berlin, April 3, 10, 17, 24
- Das Helmi: Gulliveras Reise, Oldenburgisches Staatstheater, première March 30th
- Das Helmi: Große Vögel, Kleine Vögel, Oldenburgisches Staatstheater, April 1st
- Tamandua Ropë Kinbaku Workshop: Adding Gravity, Berlin, March 19th
Dasniya’s in Oldenburg with Das Helmi working on a new performance with the Staatstheater ensemble, a “progressive feminist science-fiction soft-porno project with puppets and people”. Yes, I am going, I mean come on, sci-fi feminist porno puppets? I’ve seen the Helmis more than any other theatre or dance company and they’re banging. Plus they’re re-staging Große Vögel, Kleine Vögel there, though I’ve seen that three or four times already. I reckon it’s their best work.
While Dasniya’s away the brilliant and quite sadistic Tamandua is teaching a Kinbaku workshop in Uferhallen. If you can pony up for it, his tying is worth it. And then it’s April, so more of Dasniya’s Tuesday morning classes.
All of that and more on Dasniya’s blog. Get to it!
The short last section of Deutsches Historisches Museum‘s Deutscher Kolonialismus exhibition covered Afro-Germans in the Cold War and Reunification periods. ISD (Initiative Schwarze Menschen in Deutschland), ADEFRA (Schwarze Frauen in Deutschland), Neuen Schwarzen Bewegung, all began in the ’80s in Berlin, centred around Freie Universität where Dagmar Schultz was professor. She invited Audre Lorde as a visiting professor from 1984, where May Opitz (from 1992 May Ayim) and Katharina Oguntoye attended her seminars. Out of this came Black History Month in Germany in 1991, and Farbe bekennen: Afro-deutsche Frauen auf den Spuren ihrer Geschichte, published in 1986, and translated in 1992 as Showing Our Colors: Afro-German Women Speak Out.
Me being all “Books!” and having spent the last few years digging through representation of Middle East and African people in mediæval and Renaissance Germanic history, when I saw Farbe bekennen, I was quite prepared to hunt down a copy and read it in German. Lucky for all of us it had been translated and was unremarkable to get hold of. Reading it reminds me of Katherine Pratt Ewing’s Stolen Honor: Stigmatizing Muslim Men in Berlin, and Ruth Mandel’s Cosmopolitan Anxieties: Turkish Challenges to Citizenship and Belonging in Germany, and the history of colonisation and genocide in Australia.
When I saw the exhibition, I felt it was comprehensive, yet reading Showing Our Colour I find again Germany — like all colonial and colonised countries — hides post-war and recent history, as though 1945 marked the moment when the fugue lifted and from that moment on there’s not much to report. Instead, Germany’s history of eugenics and racism continued unbroken. Perhaps not as explicit, but that is a function of systematic oppression, to put the onus on the victims to prove the crime, whereas the truth is it’s fundamental and pervasive.
A dear friend was visiting me this week and we were talking about this. She said, “So there was a Stolen Generation here.” There isn’t a more succinct or accurate way to describe it. While on a much smaller scale than in Australia (and while I don’t want to appropriate a specific term that describes a part of an ongoing genocide), the mechanisms and underlying logic are identical. Children removed from their mothers, families broken, forced sterilisation, cultural ‘whitening’ in orphanages and the adoption/foster home system; a unified, systematic project from the top of the government down to individuals to erase any trace of contamination in the white race.
This is a history of Germany throughout the 20th century that is barely mentioned, let alone recognised. It’s a history I would expect to find variations of in earlier history also, such as with the African-American soldiers who returned with the Hessian soldiers after the American Revolution. Post-World War I, Rhineland was occupied by French forces using soldiers from the colonies, just as after World War II, US African-American soldiers were in the American Sector. In both periods, male soldiers and local women got together and thousands of ‘Brown Babies’, or ‘Mischlingskinder’ (the derogatory Nazi-era term) were born. It was these children and their mothers (and fathers if they happened to be immigrants from the colonies) who were subject to medical, jurisprudential, social, and religious abuse and control. The children and grandchildren of these children are women like May Ayim, Katharina Oguntoye, coming of age in the ’80s, writing a history that remains contemporary.
Sometimes I’m reminded that it was published thirty years ago. These days I more or less expect if I’m reading a black or brown woman on racism and oppression in the Anglo-Euro-American-Australasian worlds, she’ll — or they’ll be queer and/or a trans woman. In Showing Our Colours, none of the women explicitly identify as lesbian (as far as I’ve read, though May Ayim was), and often describe their heterosexual lives. As for Afro-deutsch trans women, it’s a different world now. ADEFRA has a monthly get-together where trans and inter sisters are explicitly welcome, and ISD has a Black LGBTIQ* group.
I want to stop here, say something like, this is a critical history of Afro-Germans, it’s an unfinished history because colonialism still defines us, because Germany and Europe’s ability to critically regard its history is so inadequate; things have got better but they’re still same old shit, thirty years on Germany needs another book like this translated into English. Read it if you can.
Because no weekend is complete without satanic hoonage.
And here’s my regular re-posting of Dasniya Sommer’s most excellent bondage and shibari workshops in Berlin, this time with performances. As usual, more more more on Dasniya’s blog and website.
- 3 x Bondage Techniques, Tuesday mornings 10am-midday, 7th, 14th, 21st February
- 1 x Self-Suspension workshop, Friday 24th February, 12-16h
There’s a scene in Episode 9 of Sense8 where Lito is sitting with Nomi before an early sketch of Man at the Crossroads in the Diego Rivera Museum in Mexico telling her how he lost his partner Hernando, while cutting to flashbacks of Hernando describing the history of of the mural, of art, and love before their first kiss.
Late-December, Isabelle says, “I’m going to Mexico.” I say, “You have to go to the Diego Rivera Museum.”
Even if she doesn’t make it there, she’s still in a museum, the Museo Universitario del Chopo, where she’s working with a group of local performers to develop and present a variation of the Collective Jumps / Pieces and Elements series. And if you are in Mexico City later next week, you can see it.
4th and 5th February 2017, 1pm
9th and 10th February 2017, 5pm
Personal Collective has been developed together with the performers from Mexico City under the artistic direction of Isabelle Schad, assisted by Julia Rodriguez for the site of the Museum el Chopo. Certain modules derive from the work Collective Jumps by Isabelle Schad and Laurent Goldring.
With: Daniela Urías, Patricia Marcela Herrera Román, Engelbert Ortega, Alvaro Pérez, Azhareel Sierra, Argelia Villegas, Uriel Isaac Palma Torres, Alberto González Etchegaray, Leticia Cordero Mote, Adrián Hernández, Gilberto Spindola, Mariana García, Citlalli Granados de León, Alejandro Ramírez, Edgar Landa, Karina Terán, Mónica Arellano, Daniela Flores, Marlene Coronel, Víctor Hugo Rivera.
Personal Collective is a collaboration by Isabelle Schad with Goethe-Institut Mexico and Museo Universitario del Chopo.
Despite my hostility to labels, be they social, cultural, medical, legal, it’s obvious that most people define and reduce people only to labels and categories. And knowing that I can appear to those people as not belonging to those categories they desire to annihilate, and thus seem to be “one of them”; and knowing that despite my own definition of self being seldom and very much ambivalently on those terms — terms which are some of the least interesting parts of me — nonetheless for them this is what I am, this is all I am.
So this is me putting my arse on the line and being counted:
Here’s one more woman, here’s one more bi, here’s one more trans, here’s one more queer, here’s one more — as they like to say in Germany — of Muslim immigrant background.
Because even though I want to have a private life, and don’t want to be the object of public scrutiny, and I’m afraid of the discrimination and dehumanisation that comes with being such an object, for many there isn’t this choice. And irrespective of the fact I am not public about this, I’ve nonetheless had to live through it, live through being this.
Because my grandmother was Muslim and Turkish, and every time I see another Muslim woman treated like shit I think of her, of that being done to her.
And we’re being targeted anyway, so fuck it.
Dasniya Sommer’s most excellent workshop on the art of shibari self-suspension returns in February. One of my faves from her. All the info on her blog.
Fly high! This workshop answers all your questions on self-suspension technique. After a solid warm up we will look at different harnesses for your personal self-suspension.
The technique varies depending on its function and anatomy. It can be used for performing or simply as rope playing with a partner. After a warm up we will step by step look at safety principals, breathing, movement sequence, and progressions in the air.
For me self-suspension is also a performative tool for self-empowerment. So when you are in the air, we will pace down, finding your personal rope dance and own inner hero.
Bring comfortable clothes, a snack and ropes if you have, otherwise we provide them.
Friday, February 24th
Hours: 12 -16h
Costs: 50 €
Info & registration: firstname.lastname@example.org
Where: Institute Sommer, Uferstrasse 8, 13357 Berlin. U8 Pankstrasse, U9 Osloerstrasse
(Enter the gate at the big bus, walk right to the building with the big clock, turn left and immediately right up the small stairs, entrance ‘B6’)
Please take this number in case the door is locked, 0174-3937049
My last big exhibition visit for 2016, and one I’d been waiting to see for most of the year: Berlin’s Deutsches Historisches Museum’s sprawling Deutscher Kolonialismus: Fragmente Seiner Geschichte Und Gegenwart, covering Germany’s colonial, imperial, genocidal, and post-colonial history from the late-17th century till the present in Africa, Papua New Guinea, and the Pacific Islands.
It’s not an easy exhibition to see — I went twice and both times felt well deeply disturbed at humanity during and after — and not an easy exhibition to blog about. I took around 350 photos, half of those of the lengthy captions, and cutting the 175 potentially bloggable images down to a feasible 87 meant diverging from the coherent narrative of the exhibition. So there are gaps; only seeing the exhibition or buying the hefty catalogue can give a proper account. And giving an account, firstly I need to thank Boris Nitzsche in the press department who arranged my visit and for me to take photos, as DHM special exhibitions are camera-free zones.
Secondly: a content warning. The exhibition contains images and documentation of genocide. Some of my photos are of this and of people who were murdered. I back-and-forthed with myself constantly over whether to include these images at all, but it felt like an erasing to only write of this and not include them. Yet these people who were murdered have no say in how they are represented, indeed for many if not all the only photographs and documentation of them ever made is of their suffering and death. And unlike the Jewish holocaust, it was only in 2015 that Germany officially called their extermination of the Herero and Namaqua in German South-West Africa (Namibia) genocide, yet still refuse reparations. Besides that genocide, massacres and atrocities were commonplace in all of Germany’s colonies.
Besides the difficulty in choosing which images to blog, there was the issue of context. This exhibition has it. All of the pieces require context, and it’s a first for me to say an exhibition was not lacking in this regard. Most of the images or image sets had at least a paragraph accompanying the caption giving the work a frame of reference. Additionally, exhibition sections and sub-sections all had long introductory texts and frequently booklets. And then there was the audio guide, which would turn a three-hour visit into a full day endeavour. There was a massive amount of work put into preparing and translating this. And with this need for context here also, I’ve been struggling with what to write, to explain what these images are showing.
While there are plenty of works of art, this exhibition primarily functions as a documentation of history, and in this art is turned to further the purposes of propaganda and imperialism. There are very few paintings, but coinciding with the arrival of film photography gives an abundance of photographs throughout the colonial period. The central piece for me is not art. It’s nothing much to look at. A large, hardcover parchment with a mess of red wax seals pinning down a red, black and white thread forming columns on the left sides of the facing pages; to their right, a scrawl of signatures. This is the General Record of the Berlin Africa Conference (image 33, below) on February 26th, 1885, signed by the state representatives of the 13 European nations (and the United States) formalising the dividing up the continent of Africa into colonies.
The German colonial empire: German West Africa, now Cameroon, Nigeria, Chad, Guinea, Central African Republic, Ghana, and Togo; German East Africa, now Burundi, Kenya, Mozambique, Rwanda, Tanzania, and Uganda; German South-West Africa, now Namibia; German New Guinea, now Papua New Guinea, Solomon Islands, Palau, Federated States of Micronesia, Nauru, Northern Mariana Islands, Marshall Islands, and Samoa. Prior to the German Empire, there were Brandenburg-Prussian, and Habsburg colonies in Ghana, Mauritania, Bénin, the Caribbean and Americas, Nicobar islands, and concessions in China in Tianjin, Jiaozhou, and Yantai. By the standards of France or Britain, Germany was a minor player, coming late to the party and lasting barely thirty years (excluding merchant companies prior to the conference, which began in the 1850s). I initially listed all the colonies and current nations, some of which became colonies of other empires before achieving independence so it would be clear what is meant by German colonialism. It is a daunting list. But it helps to be reminded the extent of European colonisation: All or nearly all of the Americas, Africa, Asia, the Pacific. It requires less space to simply list the few countries and regions never colonised.
January 26th was Invasion Day, what the National Day of Australia is properly called, marking as it does the arrival of the First Fleet. In the discussion of colonies, whether German, British, or other, I noticed the onus was on providing evidence genocide or systematic massacre occurred; lesser-known colonies with comparatively lesser-known histories seemed to get the benefit of the doubt in wavering between did it or didn’t it happen. So German South-West Africa is now unequivocally, officially the site of genocide. Yet the same practices occurred in all of Germany’s colonies to some degree — as if genocide has degrees. Rather than have to prove this in each individual case, it seems more honest to say the fundamental aim and purpose of all colonies wherever they were was and is extermination.
I don’t have a transition into the less grim aspects of the exhibition, so I’ll bash on.
Photographs and biographies of multiethnic marriages, and of couples and families living in Germany back to the mid-late-19th century; Portraits of figures as far back as the early 1700s who came to Europe often as slaves yet went on to study and have careers and lives in Europe — even when they remain morally unadmirable, like Jacobus Capitein who defended slavery. Post-World War II, it’s notable how involved East Germany was in anti-imperialism and solidarity with what was then called the Third World. Afro-deutsche in West-Berlin, and Black History Month in reunified Berlin.
I’m not sure I’m doing this justice. It’s an extremely relevant exhibition, one that the museum have done a very careful job on preparing and presenting, and one that both times I visited was packed. It’s a little too massive for me to be able to make coherent thoughts or criticisms about. Perhaps my primary criticism or question is of what value it has. Germany is adept at regarding its past and admitting guilt. Yet Germany’s awareness in specific instances does not seem to easily translate into understanding the repetition of behaviour or thinking in others. The ongoing struggle for recognition and compensation in Namibia is the most obvious example, but similar valid claims in other former colonies are far less likely to make even that progress. Indeed, would likely provoke a racket in Germany of the “Just how much do we have to be guilty for?” kind. Which is the point: The inability to see the unbroken line between the racist ideology of Kant and other still esteemed German philosophers, 19th century imperialism leading to genocide in the 20th century in colonies and then across Europe, the current failure to accept Germany is already multicultural, and the increasingly pervasive anti-Muslim / anti-brown people rhetoric.
While the exhibition is about Germany’s own colonial history, and I’ve been talking specifically about Germany, as that signed and sealed document demonstrates, all of Europe was involved, and Europe along with all the former colonies remain infected with this ideology. Each country in Europe has its own unique variation on this identical form of white supremacism. I would like to hope for an exhibition in a hundred years where this 500 year chapter of European history and its effect on the rest of us is forever closed, but I suspect we’re not going to make it.