Recycling Africa
by zunguzungu
Pliny the Elder is endlessly quoted for the saying “Ex Africa semper aliquid novi,” a phrase most easily translated as “Out of Africa, always something new.” I’m not sure what he meant when he said it. I’m not sure what a first century Roman thought “Africa” meant; the Romans gave the continent its name, but Africa to them was neither a “Heart of Darkness” nor a symbol of primeval nature. I’m also not sure why he thought there was always something new coming out of it.
But the phrase must do something useful, because it keeps getting recycled. The most famous is Izak Dineson’s Out of Africa, the memoir of a Danish countess’ spiritual rebirth from having a farm in colonial Kenya. Her book begins with the phrase “I had a farm in Africa, at the foot of the Ngong hills,” and like Elspeth Huxley and Kuki Gallman (with whom she has much in common) the book uses tenses to indicate trauma: she had a farm in Africa. This line has been quoted and revered numerous times; Dineson is held to be a master stylist and this line is seen as having style. Many people like the idea of having a farm in Africa.
I think it has the cadence and depth of a Toto lyric. Alexander McCall Smith liked it, and he began his massively popular The #1 Ladies’ Detective Agency with the words “Mma Ramotswe had a detective agency in Africa, at the foot of the Kgale Hill.” Smith and Dineson both use the “having” of a thing in Africa to represent a certain kind of female empowerment, but the comedic Mma Ramotswe plays for laughs what Dineson plays in a tragically minor key: Dineson’s farm is in the past tense because her husband gave her syphilis and her lover died in a plane crash, the Mau Mau revolt burned up her pastoral paradise, and Kenya became independent. Colonial Africa could mean something to her because a strong woman could have a place there that she couldn’t in Europe, exactly because she was a white woman. Her ignorance could shield her from the kinds of knowledge that would make her beautiful dreams impossible, so she elegizes the life that was possible no where else; where else but Africa could a woman be a cowboy? In the 1940’s, where else but the colonies could a woman be a pioneer and farmer and doctor and business owner all in one?
Thanks to Sepoy, I was recently viewing these pictures in the “femail” section of the UK Daily Mail, one of the many frighteningly popular quasi-tabloid British broadsheets. “Femail,” in case you were wondering, is a section devoted to “lifestyle” issues for women. What kind of lifestyle do women enjoy? Well, five of the six top stories for that day were: the tragic saga of a soccer star’s cheated upon wife, the fact that “the wait is over” for actor Sean Bean’s lucky newlywed wife (his fourth), the revelation that the wife of the new boss of the Chelsea soccer club is weird, a story about what kind of what woman will abase herself sufficiently to marry a millionaire, and the story of a wife whose husband was brain damaged in a crime of some sort and she has, in this sense, received a “life sentence.” You go, girl! You’ve come a long way!
The sixth story, however, was this: “Out of Africa: The incredible tribal fashion show inspired by Mother Nature”
Indeed. To quote the writer, the good Marcus Dunk: “Here, a leaf or root is transformed into an accessory. Instead of a scarf, a necklace of banana leaves is draped around a neck. In place of a hat, a tuft of grass is jauntily positioned. A garland of flowers, a veil of seed-pods, buffalo horn, a crown of melons, feathers, stems and storks – Mother Nature has provided a fully stocked wardrobe.”
Why is this so wrong? First a bit more. The article notes that “the origins of this astonishing tradition have been lost over the years – the Surma and Mursi spend much of their time involved in tribal and guerilla warfare – their homeland is a hotbed of the arms and ivory trades,” a sentence that is even less grammatical in the original. And they go on to assert that “Fifteen tribes have lived in this region since time immemorial, and many use zebra skins for leggings, snail shells for necklaces and clay to stick their wonderful designs to their heads. As they paint each other’s bodies and make bold decisions about their outfits (all without the aid of mirrors), it seems that the only thing that motivates them is the sheer fun of creating their looks, and showing them off to other members of the tribe.”
The article is struck by the strange paradox of Africans having fashion. And, indeed, one of the things colonialists had to work the hardest to impress Africans with was clothing. Not that Africans didn‘t wear clothes, of course, but they wore clothing that was appropriate to the environment they lived in, and they didn‘t understand things about cleanliness’ proximity to godliness. They took a lot of teaching in some cases.
And in some cases not. After all, it’s not that some Africans didn’t think of clothing as a commodity in ways that parallel the European practice of “fashion.” Many did. In fact, one of the ways that economic historians gauge the relative economic strength of the pre-17th century West African states vis-à-vis Europe is by noting patterns of trade in cloth. for example, John Thornton reasons that since West Africans could actually make better quality cloth than the early and pre-industrial European textile industry (and wool was next to useless in the tropics) the only reason they would ever trade for European cloth in those days was because it was a kind of luxury item, a valued (fashionable?) possession precisely because it was unique and different from normal styles and makes. An older historiographic tradition held that Africans weren’t buying much cloth from Europe because they didn’t have the economic surplus to be able to afford that trade; Thornton‘s intervention, after going over the evidence that they did, in fact, produce substantial surpluses, was to argue the existence of any trade at all (given how poorly European cloth compared with African cloth) pointed to a market in luxury goods that only bolstered his original point: Africans had a lot more control of their fate than European historiography tended to imagine. But at a much later period, when Europe’s military and economic strength had gone through the roof and a lot of work went into convincing Africans to grow cotton to send to Europe, where value would be added, and to then buy the cloth back.
But that, of course, is not why it’s being called a fashion show. These fashionable items are not created by labor surplus, but by manna from Mother Nature. That’s what’s charming about it, right? And why is it that they “make bold decisions about their outfits” and why is “the only thing that motivates them…the sheer fun of creating their looks, and showing them off?” What makes these kinds of dress-ups into something on par with “the runways of Paris and London”? Why is it called “Out of Africa”? To a practiced grader, this article shows all the marks of a hastily written and poorly thought through student paper; if not actually plagiarized, there’s certainly not an original thought in it. So where is this narrative coming from?
You can’t tease some warped version of gender out of this racism, the way masquerading as feminism covers over something much less appealing. But when the same thing keeps coming back, again and again, its got to mean something. And we keep getting the same goddamned story told again and again, not just in Dineson, Gallman, and Huxley, but in the execrable movies made from them, I Dreamed of Africa and Out of Africa. Why does exploiting gender make racism palatable? Why is it that Elspeth Huxley has to challenge her parents’ old world patriarchy by dressing-up as African with the servants? Why is it that Dineson becomes free of her horrible husband by playing veterinarian with the local African children? Why is it that Kuki Gallman becomes a complete woman by giving birth to a “child of Africa” who is fascinated by the wilderness? Why films need to retell those stories, complete with vivid scenery? Why does Mma Ramotswe have to invoke “Out of Africa”? Why does this article? Why does it keep getting recycled?
hi in wich country are these pictures taken and what is the name of the tribe
thnaks
[…] Aaron B. sent us a link to a fashion spread called Out of Africa at the Daily Mail. Please scroll through the images and see the commentary below (as well Aaron’s own illluminating interpretation at his blog). […]
I’m shocked that Marcus Dunk thinks that Africans wear what they wear because, and I quote: “it seems that the only thing that motivates them is the sheer fun of creating their looks, and showing them off to other members of the tribe.”
I agree, they wear what they wear because they have adapted it to their environment and use the items that they HAVE to use.
Also – I agree that this has been recycled way too many times.
Beautiful pictures, though.
I am from Zimbabwe and don’t know about the Surma and yet I can’t help feel that I am being talked about too in this piece. There seems to be a massive problem with western countries’ assumption that all people from the continent are the same. No other people from any of the other continents on earth are called by their continent bar those whose continents are countries as well. That is the root of the problem. We are not viewed as the individuals that we are. We are just one people living on one big continent. No wonder we get hurt all the time by the refusal to acknowledge or learn that we are individuals living on a continent. Within borders of different countries there is diversity that one can’t even ignore let alone across them. Even the most educated don’t seem to get enough knowledge from their education. Few get knowledge even from coming into contact with people. I wonder what the Surma would say to this opinion about them. Would they even produce a similar article? I don’t know but maybe someone should ask them.
I totally agree, people, not all, do generalize groups of people to make one decision about them as if they are all the same and have no differences. Which creates some stereotype. If we show more respect to others of different cultures, religions etc. all humans would get much farther in life.
nahh sike
oh shit delete that monkey unknucky bitch
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It’s the assumption that everything from Africa has to have been a tradition since time immemorial… As if the Surma are immune to historical change. There is an interesting book by Zoe Strother called Inventing Masks: agency and history, which I highly recommend. In it she writes about the masks of the Pende, which she assumed to be very old designs, and when she spoke to the artists they said they were very old. When she tried to get a more accurate estimate of how old they were the artist pointed to one of the masks and said that that one was one of the oldest designs and his great uncle designed it. She then realized that they weren’t particularly old at all and one of the main traditions of the Pende was that of invention and creativity.
The way in which the media portrays conflict in Africa is also ridiculous. Just tribes who have been fighting each other since I don’t know when about probably cattle and ivory ect ect ect. The oversimplification is astonishing. I know this is not an article about war but you see this over and over again in newspapers. The message is that in Africa people just fight all the time and who cares about what. While wars in other parts of the world get dissected and analysed with proper commentary and coverage.
Having said all this the Daily Mail is particularly with this kind of thing.