Feeds:
Posts
Comments

Posts Tagged ‘culture’

Photo: Haley Friesen.
The Somali Museum Dance Troupe practiced at the Tapestry Folk Dance Center in Minneapolis a few years ago.

It has not been an easy adjustment for Somali refugees who were settled in Minnesota years ago. It’s been especially hard for new generations to find their way. So I’m happy to read about the positive things.

Amina Isir Musa reports at Sahan Journal that “the Somali Museum Dance Troupe’s TikTok presence has helped popularize traditional dances among U.S.-born Somalis.”

She says, “In the basement of the Midtown Global Market in Minneapolis you might find yourself transported to a different land. As you walk toward the Somali Museum of Minnesota, you might hear the joyful sounds of the jaandheer, a traditional dance from the Sanaag region of the Somali peninsula. To many listeners, particularly those from the Northern Somali region, the music says, Welcome home.

“On a recent day, a group of young Somali Minnesotans practiced the dance as their instructor replayed the past 30 seconds of music over and over until they got it right. The instructor, Abdurahman Muhumed, a young man with braided hair, had recently performed with the Somali Museum Dance Troupe  at the ‘Star of Unity’ concert at the Ordway Theatre in St. Paul. As a more experienced dancer, he was training the others as part of the troupe’s leadership training component. 

“A few days later, several members of the 20-member Somali Museum Dance Troupe –- Bashir Ismail, Ayan Furreh, Harun Mohammed and their coach, Mohamoud Osman Mohamed, who is also artistic director of the Somali Museum, talked about their work and their passion for celebrating Somali culture through dance. 

“Mohamoud helped found the Somali Museum Dance Troupe nearly 10 years ago to share his love of that culture and to elevate its artistic expression. His father, Osman Ali, had told him about the importance Somali performing arts held before that country’s long-raging civil war, and the two of them combined efforts to create the Somali Museum Dance Troupe. 

“In its early years, the troupe consisted of young recent immigrants who knew a lot of dances from back home and wanted to share those same dance styles,” and it has since grown to include many enthusiastic young people who have never known Somalia. For more about the dance troupe, click here.

The Sahan Journal has also covered what’s going on with a community leader my husband and I got to know when we lived in Minneapolis, Mohamed Wardere. Having once worked in community outreach for a US Senator, he is now “executive director of Hiddo Soor, a Somali nonprofit that hosts cultural events.” He said that “Somali business owners around the state, who sponsor the festivals, requested events in their towns so that their neighbors could understand their culture. 

“Wardere said when he began hosting cultural festivals, most attendees were members of the Somali community, but in recent years the wider community has participated in the festivities. Last year, about 4,000 people attended the festival in Plymouth, he said. 

“Wardere said he is excited that more people are learning about Somali history and gaining respect for his culture.” Mohamed was always good at sharing understanding of Somali culture.

Read the article by Yvette Higgins on the celebration of Somali independence, its “street festival in Minneapolis, a multiday soccer tournament, a concert at the Ordway, and festivals in Plymouth, Rochester, Owatonna and St. Cloud.” That story is here.

Read Full Post »

Any one change has a cascading effect, and for tribes’ radio stations, the recent change to Corporation for Public Broadcasting has posed an existential threat. More than music is involved here. It’s about keeping a culture alive.

Neel Dhanesha reports at Neiman Lab, “In the most remote parts of Alaska, staying in touch can involve a bit more effort than sending a text. Cell service is spotty, highways are nonexistent, and the postal service remains a vital lifeline, delivering supplies and mail by plane. But for anyone who wants to broadcast a different kind of message — a reminder to pick up milk, for example, or birthday wishes — there’s always the Muktuk Telegram.

“Named for a traditional food of whale skin and blubber, the Muktuk Telegram (also called the Mukluk Telegraph, after a phrase referring to how gossip spreads in Alaska) is sort of like an amplified shout: Someone calls into a radio station with a message, and it gets broadcast on their airwaves so that anyone in range with a radio tuned to the right frequency will hear it. Usually, the radio station broadcasting the Telegram is one of the fifteen tribal radio stations in Alaska. But now, after Congress took away $9.4 billion in previously allocated public media funding and the Corporation for Public Broadcasting (CPB) subsequently announced it will shut down, the future of those stations, the Telegram, and tribal public media across the country is up in the air.

“ ‘Stations are trying to figure it out,’ said Jaclyn Sallee, president and CEO of KNBA, a tribal radio station in Anchorage, and Koahnic Broadcast Corporation, which produces shows that are distributed to tribal radio stations across the country. …

“Indigenous radio and television stations are unique in the landscape of American media. While many are part of the NPR and PBS networks, they are mostly staffed by Indigenous reporters and producers and primarily serve audiences in tribal nations around the U.S., many of which lack broadband or cell service. According to Native Public Media, an NPR-like network for tribal stations, there are 57 tribal radio and 3 tribal television stations in 20 states in its network across the country, and most if not all of them received CPB funding before the rescissions package passed.

“ ‘When a Tribal station goes dark, the silence is more than technical,’ said Loris Taylor, president and CEO of Native Public Media, in an emailed statement to Nieman Lab. ‘These stations are not just media outlets, they are cultural infrastructure. … Without these stations, many Tribal citizens, especially elders, low-income families, and those without broadband, would lose essential access to news and public discourse.’

Among the essential services at risk are emergency alerts, which are particularly crucial in areas with gaps in cellular coverage.

“At particular risk is the Missing Endangered Persons Alert, a new type of alert similar to an AMBER alert that the Federal Communications Commission (FCC) adopted in August 2024 and that is set for national launch in September. According to the FCC’s website, ‘The MEP code could be particularly beneficial to Tribal communities, where American Indians and Alaska Natives are at a disproportionate risk of violence, murder, or vanishing.’ …

“Kathryn Squyres reported in Current, a spokesperson from Sen. Mike Rounds (R-S.D.) office explained that the Department of the Interior’s Bureau of Indian Affairs (BIA) will distribute $9.4 million of previously appropriated funding to 35 tribal radio stations in 11 states, which matches the amount those stations received from the CPB in fiscal year 2025. But it’s unclear what will happen after this year’s grants are dispersed, or to the 22 radio stations and nine states left out of that deal. …

“In an emailed statement, a spokesperson from the Department of the Interior wrote that ‘a transfer of previously appropriated federal funds allows Interior to support tribal communications infrastructure through targeted grants. Indian Affairs will administer these funds under established authorities. At this time, Indian Affairs anticipates awarding the first set of contracts by the end of Fiscal Year 2025 or early Fiscal Year 2026.’ It’s not clear where that funding is coming from, or whether other programs at the Bureau of Indian Affairs will be affected by the funding being reappropriated.

“It wouldn’t be the first time stations have been funded through the Bureau of Indian Affairs. Before the CPB was created in 1967, says Mark Trahant, who spearheaded the revival of ICT (formerly Indian Country Today), tribal stations received funding through the BIA for almost 40 years. Trahant, a member of the Shoshone-Bannock tribe of Idaho, said the funding Rounds claims to have secured is probably ‘a handshake. And I don’t think it’ll be anywhere near what’s being funded [through CPB] now.’ …

“If the DOI funding gets delayed for any reason [stations] may have to shut down. For now, said Sue Matters, station manager at KWSO, a tribal station on the Warm Springs Indian Reservation in Oregon, ‘everyone’s scrambling.’

“If stations disappear, Trahant said, he’s worried about what might fill the gap. …

“Trahant said. ‘To me, this is a question of who owns the airwaves. The great thing about CPB was that it set as a national standard that the public owns the airwaves, and they have an investment in that. I think that’s what’s really been missing from this debate.’ ”

More at Nieman Lab, here.

Read Full Post »

Photo: AP/Luis Andres Henao.
“Voices of Gullah” members, Joe Murray, from left, Minnie “Gracie” Gadson, Rosa Murray and Charles “Jojo” Brown, sing Gullah spirituals at the Brick Baptist Church, St Helena Island, South Carolina.

Not long ago, I read a fascinating memoir called The Water Is Wide, by Pat Conroy, about teaching poor children on a South Carolina island in 1969-1970. The depravation on that island was troubling to read about.

Today’s story about a different South Carolina island shows a different side. The island elders in this article about preserving tradition have agency.

Luis Andres Henao writes for the Associated Press (AP), “Minnie ‘Gracie’ Gadson claps her hands and stomps her feet against the floorboards, lifting her voice in a song passed down from her enslaved ancestors who were forced to work the cotton and rice plantations of the South Carolina Sea Islands.

“It’s a Gullah spiritual, and the 78-year-old singer is one of a growing group of artists and scholars trying to preserve these sacred songs and their Gullah Geechee culture for future generations. …

“On a recent summer day, her voice rang out inside Coffin Point Praise House. It’s one of three remaining wooden structures on St. Helena Island that once served as a place of worship for the enslaved, and later, for generations of free Black Americans.

“Gadson grew up singing in these praise houses. Today, as a Voices of Gullah member, she travels the U.S. with others in their 70s and 80s singing in the Gullah Creole language that has West African roots.

“ ‘This Gullah Geechee thing is what connects us all across the African diaspora because Gullah Geechee is the blending of all of these cultures that came together during that terrible time in our history called the trans-Atlantic slave trade,’ said Anita Singleton-Prather, who recently performed and directed a play about Gullah history.

“The show highlighted Gullah contributions during the American Revolution, including rice farming and indigo dying expertise. At the theater entrance, vendors offered Gullah rice dishes and demonstrated how to weave sweetgrass into baskets.

“More than 5,000 descendants of enslaved plantation workers are estimated to live on St. Helena Island, the largest Gullah community on the South Carolina coast where respect for tradition and deep cultural roots persists.

“Singleton-Prather [says] that despite slavery’s brutality, the Gullah people were able to thrive, ‘giving our children a legacy — not a legacy of shame and victimization, but a legacy of strength and resilience.’ …

” ‘It’s important to preserve the Gullah culture, mainly because it informs us all, African Americans, where they come from and that it’s still here,’ said Eric Crawford, author of Gullah Spirituals: The Sound of Freedom and Protest in the South Carolina Sea Islands.

“For most of his life, he hadn’t heard the word Gullah. That changed in 2007 with a student’s master’s thesis about Gullah culture in public schools.

“ ‘As I began to investigate it, I began to understand that “Nobody Knows the Trouble I’ve Seen,” “Roll Jordan Roll,” “Kumbaya!” — all these iconic songs came from this area,’ he said.

“Versions of these songs, he said, can be traced back to the 19th century when ‘Slave Songs of the United States,’ the first book of African American spirituals, was recorded on St. Helena Island. …

“He was so curious that he traveled to St. Helena, where he met the singers and began recording their music. … Crawford said, sitting on the original wooden pews of the island’s Mary Jenkins Praise House, ‘They were forced to go to their owners’ church and stay in the balcony. But then in the evening, typically on Sunday evenings, Tuesday and Thursday, they had this space by themselves, away from the watchful eye of the owners, and they could engage in their own songs.’ …

“At a recent concert they clapped their hands in one rhythm, stomped the floor in another and swayed, singing at the island’s Brick Baptist Church.

“ ‘These singers are as close as we would ever come to how the enslaved sang these songs,’ Crawford said. ‘That authenticity — you just cannot duplicate that.’

“He began to take the singers on tour in 2014. Since then, they’ve performed across the U.S. as well as in Belize and Mexico. The touring band’s members include Gadson; 89-year-old Rosa Murray; 87-year-old Joe Murray; and their son, Charles ‘Jojo’ Brown.

“ ‘I’m gonna continue doing it until I can’t do it no more, and hope that younger people will come in, others younger than me, to keep it going,’ said Brown who, at 71. …

“His mother agrees. Sitting in her living room, surrounded by framed photos of dozens of grandchildren, she said she’ll continue singing for them.

“ ‘I hope and pray one or two of them will fall in my footsteps,’ she said.”

More about the Gullah culture at AP, here.

Read Full Post »

Photo: Ola Lewitschnik for the New York Times.
What defines Sweden? A sauna in the cold? Abba songs? Painted red horses? IKEA?

As Suzanne’s family heads off to Sweden to experience Erik’s culture for a few months, I notice that the New York Times has an interest in trying to define that culture. So does the currrent Swedish government.

I guess diversity of opinion is part of the culture as not everyone thinks the initiative is a good idea.

Imogen West-Knights writes, “What is Swedish culture? Some obvious answers might spring to mind: Abba, the films of Ingmar Bergman, Pippi Longstocking, IKEA. It’s an almost impossibly broad question — but one that Sweden’s government is trying to answer.

“In 2023, the government began an initiative called the Culture Canon, with two streams: an ‘experts’ canon and a ‘people’s canon.’ The first involves academics, journalists, historians and other authorities who will decide on 100 works or other items of cultural importance that have played a key role in shaping Swedish culture.

“The second will be made up of suggestions submitted by the Swedish public to the Culture Canon website, which can be drawn from the arts or can include everyday activities like the daily ‘fika‘ coffee and cake break or ideas like ‘Allemansrätten,’ the Swedish right to explore nature, even on private land. So far, suggestions include saunas and the plays of August Strindberg, the 1361 Battle of Visby and Björn Borg’s five straight Wimbledon victories. …

“Yet even the suggestion of such a definitive list is dividing opinion in Sweden. The Culture Canon is a pet project of a party with far-right roots that supports, but is not part of, the government. Many in the arts scene fear that the results will project a narrow view of Swedish culture, glorifying an imagined past and shutting out the cultural contributions of minorities.

“Lars Trägårdh, a historian whom the government appointed to lead the project, said in an interview that the Culture Canon would be particularly useful for helping immigrants integrate. …

” ‘Most of the culture world is against the idea of a canon,’ said Ida Ölmedal, the culture editor of the Swedish newspaper Svenska Dagbladet: ‘It’s being used as a populist tool to point out what is Swedish and not, and to exclude some people from the concept of Swedishness.’

“ ‘But even if it wasn’t nationalist, it would still be wrong for politicians to point out what is important culture,’ Ölmedal added. ‘We have a proud tradition of the government financing culture without trying to govern culture — and this is an exception.’

Martí Manen, the director of Index, a contemporary art foundation in Stockholm, said the Culture Canon was ‘a tool for a specific political agenda.’

“In the interview, Trägårdh rebuffed such objections. ‘They are not real arguments,’ he said, adding that he had no cultural loyalty to the left or the right. … He is a historian who works on issues of Swedish identity, such as in his 2006 book Is the Swede a Human Being?, which he cowrote with Henrik Berggren. … Trägårdh also rejected the idea that a cultural canon would exclude minorities from the concept of Swedishness. …

“Parisa Liljestrand, a member of the Moderate Party who is Sweden’s culture minister, said the project had been set up to be independent from government influence and was now ‘in the hands of the committee.’ It was the committee’s job, she added, ‘to find out what fields we should have a canon in, and also to establish criteria for selection of works.’

“One criteria the committee has set for the expert part of the canon is that it can only include entries that are at least 50 years old. This has stirred fears that the results will downplay the importance of cultural output by immigrants, most of whom arrived in Sweden after 1975. …

“[Said] Mattias Andersson, the artistic director of the Royal Dramatic Theater, Sweden’s national playhouse, ‘It’s about trying to speak about the Sweden from the ’40s, or the ’50s, when everyone had the same God, the same impression of what the family is, of how to live your life.’ …

“For all the Culture Canon’s critics in the arts scene, there are also those who say it is too soon to judge. Victor Malm, the culture editor of the Expressen newspaper, said he was reserving his judgment until he read the final report.” More at the Times, here.

You know, asking immigrants who have been in Sweden a while to define Swedish culture would be most revealing. I am always surprised when immigrants tell me that a characteristic of the US is that people follow the laws. Relative to where some of them come from, ordinary Americans certainly do if not high-level officials and billionaires. We pay our taxes. We obey traffic directives. I’ve heard Swedes are very law-abiding, too.

Read Full Post »

Photo:  Ken Yoshida at CarterJMRN.
Gen Z Japanese men are leading a cultural change that the government is fully supporting.

When my husband worked in Rochester, New York, we knew several coupes from Fuji Xerox who settled there for a period of years. I remember the laughs my friend Yuriko had over the effects of a different culture on Japanese men. She couldn’t get over the memory of a Japanese husband in a laundromat doing his own laundry. That would not happen at home in the 1970s.

Other cultural changes have been taking place since then.

Patrick Winn reported at Public Radio International’s The World about fatherhood in Japan, where traditionally, dads were not engaged with the daily lives of their children.

Winn writes, “Yuko Kuroda and her husband, Takashi Kuroda, live in a modest, two-story home in Tokyo’s outskirts. Both in their early 40s, Yuko Kuroda works at a daycare center, while Takashi Kuroda has a white-collar job. …

“In contemporary Japan, roughly one-third of women under the age of 50 do not have children. Couples who choose to raise kids usually stop at one. …

“Takashi Kuroda, his face streaked with black marker, just emerged from a rolling-on-the-floor play session with his son and daughter, aged 3 and 6, on a Sunday afternoon. The children drew whiskers on his cheeks while shouting, ‘Neko! Neko!’ (Japanese for ‘cat’). 

“ ‘I really recommend this lifestyle,’ he said. ‘Raising five kids is fun.’ …

“Officials warn that if the birth rate doesn’t rise, Japan could become unrecognizable in decades to come: less affluent, less vibrant and less powerful.

“What currently is deterring couples from raising children is being associated with overwork and sky-high housing prices. 

“But one of the major factors concerns dads ‘doing too little around the house,’ according to Mary Brinton, a Harvard University sociologist who has studied Japanese demographics for decades and has even advised Japanese officials.

“Traditionally, when Japanese couples have children, ‘women do most the housework and child care,’ Brinton said, and for working moms, the idea of holding down what is essentially a second, unpaid full-time job is ‘not very attractive.’ …

“Among the world’s high-income countries, including the US, fathers average more than two hours of daily housework and child care. In Japan, the average is only about 40 minutes. 

“But what erased Yuko Kuroda’s reluctance in raising five kids was that Takashi Kuroda wasn’t afraid to wipe a butt or wash a dish. 

“ ‘If one of the kids falls ill, he’ll immediately ask for a day off from work,’ she said. …

“Takashi Kuroda believes raising Japan’s birth rate requires a revolution in fatherhood. More than a decade ago, the government launched a social engineering campaign urging fathers to become ikumen, a Japanese word that loosely translates to ‘super dads.’ 

“Through public service announcements, namely posters, websites and online videos, Japan promoted this ideal of fatherhood. The ikumen eagerly burp babies, change diapers and walk toddlers to the park. …

“Fathering Japan, a nonprofit organization, contracted with the government to promote an ‘ikumen boom’ and teach fathers, through in-person classes, how to care for kids and do chores. 

“Manabu Tsukagoshi, a director with the group, believes it has successfully shifted fathers’ mindsets across Japan. But workplace culture is much harder to change. 

“Plenty of dads now want to live as ikumen, Tsukagoshi said, but — especially in white-collar jobs — they might toil for old-fashioned bosses who pressure workers to stay late and, after hours, bond over beer and sake. 

“Japan’s paternity-leave policies are now among the best in the world, but too many fathers fear taking time off work and risking the disapproval of their bosses or colleagues.

“ ‘I’m actually a bit ashamed of our Japanese men,’ Tsukagoshi said. ‘As employees, we have rights, but men hesitate to break from the norm. If other guys in the office aren’t taking paternity leave, they won’t feel keen to be the first.’

“But Takashi Kuroda is hopeful. He believes the revolution in fatherhood — in which dads stand up to corporations and put family first — is on the horizon. 

“Fifteen years ago, the rate of fathers taking paternity leave was almost zero. Only in recent years, it’s edged up to roughly 15% while by the decade’s end, Japan’s government hopes to up the rate to 85%.

“[Takashi Kuroda] credits Gen Z fathers for helping redefine what it means to be an attentive dad, unlike their own fathers, who often stuck with a corporation their entire working lives.

“ ‘Younger Japanese dads don’t feel like they have to belong to one company. So, they’re not so terrified of their bosses … and will stand up for themselves,’ he said.

“The COVID-19 pandemic, which saw more parents working at home, spurred a higher number of fathers to refocus on family, Takashi Kuroda said. He’s among the fathers who not only demanded paternity leave but took an entire year off for his third child, also insisting on remote work. …

“By late afternoon, Yuko Kuroda read to her children from a storybook while Takashi Kuroda was in the kitchen, elbows deep in dirty dishes. The sink was full of bowls used for breakfast, and water-logged noodles swirled around the drain. He looked silly — the cat whiskers remaining on his face — as he radiated joy.

“ ‘I’m very, very, very happy,’ he said.

“When asked if he’d be happy to have a sixth child, he answered maybe, as Yuko Kuroda popped in to end the questioning.

“ ‘No way,’ she said. ‘Our car only seats seven people. This is it.’ ”

More at The World, here. Lovely pictures. No firewall.

Read Full Post »

Map: Maps of the World.
The National Ballet in the Central African Republic brings to life traditional dance forms from different ethnic groups across the country. 

In parts of Africa where colonialism glommed together disparate tribes with ancestral enmities, wars have continued off and on for decades. But the Central African Republic (CAR) is setting a different example, with the help of its national ballet company. The idea is to give all the CAR groups a moment in the sun by highlighting the dance traditions of each. The effort also brings people together in new ways.

In the following article, we learn about a number of ethnic dance groups, including the National Artistic Ensemble that performed recently at the Africa Day of School Feeding (ADSF) in Bouboui. [See the African Union site for an explanation of ADSF. Interesting.]

France24 reports: “The dancers shake their hips, kicking their feet to the beat of the age-old ‘dance of the caterpillars,’ typically performed in the south where the insects are gathered for food.

“Three times a week the National Ballet rehearses traditional dances of the many ethnic groups making up the Central African Republic.

” ‘The creations they ask of us are based on the particularities of each ethnicity. I’m Banda and I have to suggest dance steps from the Banda ethnic group,’ Sidoane Kolema, 43, said.

“They aim to preserve the heritage of the CAR, a mosaic of ethnic groups that is scarred by decades of conflict and instability and is among the world’s poorest countries.

“From behind the scenes, 26-year-old Intelligentsia Oualou began singing in Gbanu, the language of her native southwestern Ombella-M’poko region.

“To the jingle of bells and rhythmic thud of the drum and xylophone-like balafon, the spinning silhouettes of the other dancers soon appeared across the dilapidated stage, set up on waste ground in the capital Bangui.

” ‘All my relatives are artists and I’ve dreamed of being an artist too,’ said Oualou. She is one of 62 dancers in the National Artistic Ensemble, created by CAR President Faustin Archange Touadera in 2021.

” ‘Promoting our cultures means going to the hinterlands to find the different dance steps of the Central African Republic in order to create a show that is diverse,’ National Ballet choreographer Ludovic Mboumolomako, 55, said. He spent three weeks living among the Pygmies in their ancestral forests in the south in order to enrich his choreography with their dances, songs and ways of living. …

“The company is often called upon to perform the ancestral dances in public at political gatherings, inaugurations and official ceremonies. In front of officials or at festivals, they dance in costumes of raffia skirts topped with pearl belts and patterned wax-print fabrics.

” ‘We need to raise awareness among young people … by dancing the different dances of our different ethnic groups in front of everyone. Tomorrow, if we are no longer here, it will be up to them to take over,’ Kolema said.

“The dancers were even recently integrated into the civil service, just like the actors and musicians who also belong to the National Artistic Ensemble.

“One of the upsides is that the dancers ‘have not a subsidy, but a salary’ [Culture Minister Ngola Ramadan] said. …

“Kevin Bemon, 44, said he had been able to put his former ‘difficult’ life dancing at neighborhood wakes behind him, thanks to the monthly salary of [$124] – just over twice the minimum wage in the CAR. …

“For a decade until 2013, the CAR was wracked by civil wars and intercommunal conflict, and although the violence has lost intensity since 2018, tensions persist.

” ‘Traditional dance has brought us together. After the recent wars, different ethnic groups were divided. Thanks to dance, we’ve become children of the same family,’ Oualou said.”

Check out the great photos at France 24, here. No paywall.

Read Full Post »

Photo: Gavin Doran.
“Song of the North” involves 483 puppets, 208 animated backgrounds, 16 masks and costumes and nine performers.

Here’s how an incredibly creative Iranian is showing the world something deeper than the stereotypes about his home country.

Jennifer Schuessler wrote about his puppet epic at the New York Times in March.

“On a recent afternoon on 42nd Street in Manhattan, a mythological bird was preparing to take flight. Backstage at the New Victory Theater, a black-clad puppeteer put on an elaborately stylized mask and stepped into a beam of light, throwing the shadow of fluttering hands onto a large scrim.

“Nearby, two other performers were gearing up to practice a sword fight. Then the music started, and a crew of nine began a full run-through of Song of the North, an elaborate shadow puppet staging of stories from the 10th-century Persian epic the Shahnameh.

“From the audience, the show unfolded like a seamless animation. But backstage, the next 80 minutes were half ballet, half mad scramble, as the performers grabbed hundreds of different puppets, props and masks stacked on tables and, with split-second timing, jumped in and out of the light beams streaming from two projectors.

“Leaning against a backstage wall was the show’s creator, Hamid Rahmanian. His role? ‘Stressing out,’ he said.

“Since premiering in 2022 in Paris, Song of the North (which is intended for audiences 8 and older) has received enthusiastic reviews and played to packed houses on three continents. Its arrival in the heart of Times Square [was] timed for Nowruz, the Persian new year celebration. It also coincides with the release of a new contemporary prose translation of the Shahnameh that Rahmanian produced in collaboration with the scholar Ahmad Sadri — the first complete English version by Iranians, Rahmanian said.

“The show is mind-dizzyingly complex, involving 483 puppets, 208 animated backgrounds, 16 character masks and costumes and nine performers who follow more than 2,300 separate cues.

“But the idea behind it, Rahmanian said, is simple: to bring the richness of Persian culture to young audiences and adults whose views of Iran may be dominated by negative stereotypes.

“ ‘Everything about Iran is seen through the lens of politics,’ he said. ‘Iranian culture is a symphony. But in the West, we only hear the drumbeat.’

“The Shahnameh, or Book of Kings, is said to be the longest poem ever written by a single author — twice as long as the Iliad and the Odyssey combined. It was composed by the Persian poet Abu al-Qasem Ferdowsi, who spent 33 years turning centuries of historical and mythological lore into more than 50,000 couplets.

“In Iran, where many people give their children names of characters (Rostom, Sohrab), it remains a cultural touchstone. But growing up in Tehran, Rahmanian, now 56, was resistant to his father’s admonitions to actually read it.

“He was more drawn to visual art, and by 19, he said, had founded his own graphic design business. In 1994, he moved to New York to study computer animation at the Pratt Institute. In 1996, he was hired by Disney, where he worked on projects like Tarzan … but he felt like he didn’t fit in, and left two years later. …

“In 2008, Hamid pivoted to what has become his life’s work: promoting the Shahnameh. … Rahmanian was inspired to create a theatrical piece after seeing a restored version of Lotte Reiniger’s 1926 silent film The Adventures of Prince Achmed, believed to be the oldest surviving full-length animated film. ‘I thought, “I want to do something like that!” ‘ he said. …

“Nazgol Ansarinia, a visual artist visiting from Tehran who was watching backstage, said she was amazed by both the intricacies of the performance and the immediacy of the storytelling.

“ ‘In Iran, everyone knows the stories and characters from the Shahnameh, but the text itself is not that accessible,’ she said. ‘Hamid has really made it accessible.’ ”

More at the Times, here. Beautiful photos and videos.

Read Full Post »

Photo: Alexandra Corcode.
Mohamad searching for memories in a suitcase in Damascus. Their apartment was a stage — until the Assad government arrested them.

In today’s post, we learn more about how people living under repressive regimes keep culture and freedom going.

Andrei Popoviciu writes at the Guardian, “Thick layers of dust shimmer in sunlight as Mohamad and Ahmad Malas sift through old belongings in their Damascus apartment, abandoned for 14 years. …

“On one of the walls portraits of their father and one of their brothers, who have died, hang frozen in time. There’s no electricity so they use their phone torches to light their way as they collect personal artifacts they long forgot about.

“ ‘Looking around brings back so many memories,’ Mohamad says. ‘It’s painful.’

“For the 41-year-old brothers, returning to their flat is bittersweet. Their apartment was more than just a home. It was once a stage, a space where they performed original theatre plays away from the watchful eye of the Bashar al-Assad regime, which tightly controlled and censored artistic expression. In the two years before they left Syria, they performed more than 200 plays in their home.

“But their lives changed in 2011 when they were arrested for participating in the popular movement that started on the heels of the Arab spring and sought to remove Assad from power. Ahmad was wanted by the political police for sharing a revolutionary magazine with a friend, so the day security forces came knocking he fled immediately. Mohamad stayed behind to gather a few belongings before they escaped to Lebanon.

“Life there was uncertain, with Syrians facing the constant threat of deportation. Egypt offered brief stability, despite them feeling they could not continue their work as actors. Europe was where they felt they could freely perform with no censorship or threat. In 2013, they arrived in France as asylum seekers and speaking no French.

“Their first year in France was a struggle, spent moving from city to city, unable to work and battling to learn the language. Eventually, they were granted asylum and settled in Reims, in the country’s north-east. There, they rebuilt their acting careers, landing roles in theatre plays, films, and television.

“As they found their footing, they wrote and performed a play, The Two Refugees, chronicling the experience of refugees in France and inspired by their story. The production was a success and gained international recognition, taking them from Iraq to Japan and Jordan, often with the support of French cultural institutions.

“ ‘France gave us security and a chance to continue our art in a free world,’ said Ahmad. …

“They never imagined they would return to Syria. But as rebel forces were taking city by city, advancing toward Damascus in late 2024, they closely followed events from afar. Mohamad was at a film festival in Jordan; Ahmad was in France.

“On the morning of 8 December, Mohamad sent Ahmad a video. It showed people celebrating in a Damascus square, waving the revolution’s green flag and singing slogans against Assad. Ahmad could hardly believe his eyes. A deep longing stirred within them both. Soon after, Mohamad traveled from Jordan, and Ahmad followed from France.

“ ‘It felt like a dream come true,’ said Mohamad of the moment they entered Syria. ‘We felt like we could fly, it was surreal to walk through the streets and not see Assad’s photos everywhere.’ …

“The brothers knew they had to bring their play home, so they started performing it across the country, from Aleppo in the north to the coastal city of Tartus. They were unsure how an audience that had never left would react to a story of exile.

“ ‘Everyone understood it,’ Mohamad said. ‘I get it now – because even though they never left, they felt trapped in their own country.’ “

More at the Guardian, here. No paywall. Nice pictures.

Read Full Post »

Photo: Howard LaFranchi/The Christian Science Monitor.
Ihor Pohorielov, commercial director of Ranok Publishing, at the company’s bomb-damaged offices, in Kharkiv, Ukraine, Nov. 4, 2024.

If ants can keep working and rebuilding after we’ve knocked over their anthill, how much more humans in war zones?

Among the many buildings damaged or destroyed by the Russian invasion in Ukraine are publishers of books. But books remain strong and Ukrainians keep reading.

Here’s a story by Howard LaFranchi at the Christian Science Monitor.

“Across Ukraine, but especially in Kharkiv, the country’s publishing capital, Russia’s war has been something of a boon to the nation’s publishing industry. More Ukrainians are seeking solace and distraction in books, and interest in Ukrainian literature and Ukrainian-language books is spiking.

“Many of the country’s publishing houses – from textbook-publishing giants to boutique operations specializing in culture – are keeping busy. And this despite the fact that Russian President Vladimir Putin has made publishing houses a key target of his war on Ukrainian culture.

“Publishers say a combination of their resolve to keep operating and a reawakened enthusiasm for books among a variety of readers is keeping the presses running.

“ ‘The war is reminding Ukrainians that books are an outlet for joy, for culture, for travel, when other outlets are closed to us,’ says Yuliia Orlova, general director of Vivat Publishing.

“ ‘We hear all the time about people rediscovering the joys of books as they spend less time on their computers and phones,’ she says. ‘People want to distract themselves from all the sad and depressing things going on around them, so they turn to fiction and fantasy. It’s their way to escape.’

“One night in November, Ihor Pohorielov was awakened by a Russian bomb blast that nearly shook him out of bed. His thoughts went to the modern offices and cavernous storage facilities where he works as the commercial director for Kharkiv’s Ranok Publishing, and which had already been the target of Russian air strikes. …

” ‘I thought of the orders we need to get out and the clients we need to serve – so I came into work’ the next day. …

“Across Ukraine, but especially in Kharkiv, the country’s publishing capital, Russia’s war has been something of a boon to the book publishing business.

“As more Ukrainians seek solace and distraction in books, and as interest in Ukrainian literature and Ukrainian-language books spikes, many of the country’s publishing houses – from textbook-publishing giants to boutique operations specializing in culture – are keeping busy.

“And this despite the fact that Russian President Vladimir Putin has made publishing and printing houses a key target of his war on Ukrainian culture.

“Kharkiv’s publishing industry was shaken to its core last May when a Russian S-300 missile struck the giant Faktor-Druk, one of Europe’s largest printing houses. The blast destroyed presses, incinerated some 100,000 books, and knocked out the three publishing companies housed there. …

“But the sense of devastation was short-lived. In a show of solidarity, several European publishers offered to print Ukrainian books for distribution to millions of Ukrainian refugees around Europe.

“An American philanthropic organization, the Howard G. Buffett Foundation, quickly agreed to pick up the tab for Faktor-Druk’s reconstruction. …

“ ‘Printing in Kharkiv is hanging on despite the almost daily attacks on the city,’ … says Yuliia Orlova, general director of Vivat Publishing, a division of the Faktor Group. …

“Ms. Orlova does not hide the fact that the war has been devastating for Ukrainian publishing in many ways, especially for the people who work in the sector. ‘The attacks and the destruction in the city have a big impact on the mental health of our workers. People don’t sleep and they are constantly worried for their families,’ she says. …

“Since 2022, the number of registered publishers in Ukraine has plummeted from about 1,600 to 150, Ms. Orlova says. …

“But Ms. Orlova cites another statistic that underscores the bright side of Ukrainian book publishing: Over the same period, the total number of books printed grew by 70%.

“The reasons for that jump are largely related to the war. Russia’s systematic destruction of Ukraine’s infrastructure has meant widespread power outages and spotty access to the internet, Ms. Orlova says. ‘We hear all the time about people rediscovering the joys of books as they spend less time on their computers and phones,’ she says. …

“Mr. Putin’s war on Ukrainian culture – targeting museums, churches, universities, and publishing houses – is feeding a renewed interest in history, language, art, and literature that confirm Ukrainian nationhood, publishers say.

” ‘Interest among Ukrainians in who we are was already starting to grow, but it was the full-scale invasion that really encouraged this desire to know more about our history and culture,’ says Oleksandr Savchuk, whose specialty Kharkiv publishing house carries his name.

“ ‘For many Ukrainians, the picture of who we are was like a puzzle with lost pieces,’ he says. ‘But now people are finding those pieces so we can complete the full picture.’

“To help nurture that process, in 2023 the philosophy professor and publisher opened a facility he calls a ‘Book Strongroom,’ a combination bookstore, event space, and neighborhood bomb shelter adjacent to his publishing operations. …

“Oleksandr Savchuk is a small player who has published about 50 titles over the last decade. … ‘For the 12 years before the invasion I was suffering to try to show people their great history and culture. It was a hard-going process,’ he says. … ‘I see now that I’m being heard.’ “

More at the Monitor, here. No firewall, reasonable subscriptions rates for a paper unusually strong in international news.

Read Full Post »

Photo: Altitude.
At Saint-Pierre Cathedral in France, winds from the surrounding plateaus create an ideal environment for curing ham in the bell tower. 

I’ve read about decommissioned churches being repurposed for affordable housing or art centers, but today’s story is the first I’ve seen about providing an important service for pig farmers.

Emily Monaco writes at Atlas Obscura, “In Saint-Flour, a town in the Auvergne region of central France, the highest cathedral in Europe perches at 892 meters (nearly 3,000 feet) above sea level. Saint-Pierre sits at the confluence of the dry winds blowing across the surrounding plateaus, making it, surprisingly, the ideal place to age local hams to perfection.

“This church-aged charcuterie was the brainchild of Philippe Boyer, who became rector of Saint-Pierre in 2011. Soon thereafter, he encountered his first challenge: The 600-year-old cathedral was in need of some TLC, specifically for its 19th-century choir organ. Repairs would cost several thousand euros, money no one had. …

“Boyer was undeterred. ‘I said to myself, “Why not make a product in the spirit of the great medieval abbeys, who made their own food, which they sold to survive, to live?” ‘ he says. ‘In this case, it’s not for us to live, but to give new life to heritage.’

“Boyer began by adding beehives to the cathedral roof, and, following the success of the resulting honey, he turned his attention to one of the region’s star products: Jambon d’Auvergne, a ham boasting a protected status similar to Champagne or Roquefort.

Typically aged in drying rooms for eight to 12 months, these hams, Boyer figured, could easily be aged instead in the cathedral’s breezy north tower.

“He mentioned the idea to a reporter from local newspaper La Montagne, and the article caught the attention of farm cooperative Altitude. ‘We thought the idea was pretty original, pretty iconoclastic,’ recalls Altitude communications manager Thierry Bousseau, noting that the group also thought the project would be the ideal way of promoting the work of their farmers and salaisonniers, experts in the art of curing and aging charcuterie like sausages and hams.

“A host of bureaucratic hurdles loomed, including authorizations from French health services and the certifying board granting the hams IGP (Indication Geographique Protégée) status. And of course, the architecte des bâtiments de France, a civil servant devoted to the protection of state-owned buildings, had to be consulted. ‘He gave his OK,’ says Bousseau, and so, in June 2022, Bishop Didier Noblot officially invoked the protection of Saint Antoine, patron of charcutiers, in blessing the first hams.

“Today, hams produced by one of Altitude’s 30 farms are first aged in the cooperative’s aging rooms. Only the best are selected for sale to the Association des Amis de la Cathédrale, whose volunteers meet weekly to replenish the supply, carrying each ten-kilo (around 22 pounds) ham up the 150-odd steps of the spiral staircase to the tower. Here, they’re swaddled in bags and suspended from hooks just beneath the 19th-century bells. About 50 hams hang here at any given time, dry-aged for at least two months under the watchful eye of Patrice Boulard, a member of the Association and an expert salaisonnier with Altitude. The environment, he says, makes for a superlative ham. …

“But after just a few months, the project hit a snag. The new architecte des bâtiments de France noticed grease stains on the floor below the hams, and, Boyer recalls, ‘he started to panic.’ The stains were easily explained by the fact that the bells are greased every six months, but, fueled perhaps by the memory of Notre-Dame’s 2019 conflagration, the architect dubbed the hams a fire hazard. ‘Hams don’t catch fire, just like that,’ protests Boyer. But the group was nevertheless forced through yet another series of bureaucratic hoops. Six months after adopting new protocols, things seemed to have settled, Bousseau recalls. ‘And then in October 2023, we got a letter.’

“By this point, Boyer had been transferred to nearby Aurillac, so it was the new vicar, Jean-Paul Rolland, who received the news: The changes had been deemed insufficient, and effective immediately, the hams had to be removed.

“But Rolland took advantage of the bureaucratic tangle in forming his response. ‘He decided that the diocese, as the renter of the space, was not responsible for what happened in the cathedral,’ says Bousseau. ‘He got the message across that basically, the hams weren’t going anywhere.’

“These days, the status of the project is ‘a bit convoluted,’ admits Bousseau. ‘Officially, aging the hams is illegal, but the reality is that they’re still there.’ And despite their novelty, they’ve become beloved among locals. ‘Saint-Florins have appropriated them,’ he says, ‘as though they had always been.’ …

“According to Bousseau, ‘There’s a contradiction regarding the announcements made by the state. “We can’t finance our heritage.” And then we, at the local level, find solutions, and there’s a civil servant putting a wrench in the works.’ …

“In late October, the Minister of Culture voiced her official support of the hams.”

Wondering what blogger and farmer Deb has to say about all this.

More at AtlasObscura, here.

Read Full Post »

Photo: María Magdalena Arréllaga.
“People dance into the wee hours,” writes the New York Times. “For many young Brazilians, the charme scene has become a symbol of Black identity and culture unique to Rio’s working-class areas.”

I’m always grateful when the mainstream media digs into an aspect of another culture, something I know nothing about. Today we learn of a vibrant scene that has thrilled thousands of people since the 1970s. And what did I know about it before? Nothing.

Ana Ionova writes at the New York Times, “Trucks, buses and cars rumbled overhead, drowning out Marcus Azevedo’s voice. In the distance, sirens blared and exhaust pipes backfired. From under a highway overpass, Mr. Azevedo, a dance teacher, shouted over the noise, ‘Five, six, seven, eight!’

“He hit play on his phone, and the first song started blasting from a pair of crackling speakers. Six rows of dancers began shuffling, twisting and popping their hips in unison. The playlist? All R&B classics. …

“The dance routine wouldn’t have been out of place in New York City or Atlanta or Los Angeles. But we were on the decaying fringes of Rio de Janeiro, a metropolis better known for samba. And this dance is called charme, a style born here in the 1970s as an ode to American soul, funk and, later, R&B.

“This spot, in the working-class suburb of Madureira, has become a temple for lovers of charme over the decades. By day, it’s where many hone their moves. Once mastered, the steps are flaunted at nighttime parties known as ‘baile charme.’

“ ‘This is a magical place,’ said Mr. Azevedo, 46, who began dancing charme — Portuguese for charm — when he was 11 and now leads a dance company focused on the style. ‘There is something spiritual, an energy that can only be found here.’

“But the old-school R&B tracks shouldn’t fool anyone into thinking that this is a nostalgic crowd yearning for a throwback. This hotbed of charme is attracting an increasingly younger crop of dancers, who are keeping the scene alive — and transforming it in surprising ways.

“On a recent muggy Saturday morning, a few dozen people — from restless children and lanky teenagers to men and women in their 50s and 60s — flocked to the shady overpass. They were there for a class led by Mr. Azevedo and three other instructors, all part of a program meant to introduce charme to more people.

“A small group practiced steps before class started. ‘It’s not hard — a little step here, a little step there,’ said Juliana Bittencourt, 30, an administrative assistant, showing a fellow student how it’s done. ‘Charme is medicine, it has the power to cure anything.’

“Geovana Cruz, 20, a bank teller who had come from São Paulo by bus that morning, excitedly stepped into the front row of dancers.

“ ‘It’s addictive,’ said Ms. Cruz, who comes nearly every week and whose charme dance routines on TikTok draw thousands of likes. …

“ ‘Charme is not just music,’ said Larissa Rodrigues Martins, 25, a schoolteacher. ‘It’s a place where we share and learn from each other — not just about steps, but also about life.’ …

“The birth of charme is rooted in the influx of Black music and culture from the United States in the 1970s and 1980s. At a time when Rio’s far-flung, impoverished outskirts offered young people few sources of pride or identity, the rhythm and style of American artists like James Brown and Stevie Wonder emerged as an inspiration.

“One night in 1980, a D.J. named Corello was working at a club and decided to mix in some Marvin Gaye. ‘Now it’s time for a little charme, slow your body down,’ he called out. The term stuck and came to define the homegrown urban dance movement.

“After many Black social clubs went out of business in the 1990s, charme lovers moved the party to the nearby Madureira overpass, where they could dance undisturbed. …

“The movements that define the dance are at once familiar to urban street dancers yet uniquely ‘Carioca,’ as anyone or anything from Rio de Janeiro is known. The swings carry a hint of bossa nova’s sway; the two-steps have a distinct samba flavor; and the bold hip bounces channel Brazilian funk. …

“For many younger people, the charme scene under the overpass has increasingly become a symbol of Black identity and culture that is unique to Rio’s working-class neighborhoods.

“ ‘This is our ancestry,’ Ms. Martins said. ‘The previous generation showed us this space where we can express ourselves.’

“During the nighttime partying, older revelers mostly hung back. They swayed, stepped and turned with more subtle, sensual movements. ‘We learn from the new kids, and they learn from us,’ said Bruno Oliveira, 44, a clothes salesman wearing a bejeweled cap. ‘It’s love, it’s peace.’ ”

More at the Times, here. Great pictures, especially the videos.

Read Full Post »

For our family, this day is partly about opening gifts and eating. If the roads don’t ice up for our get togethers, it just feels happy and sleepy and good.

Sending greetings to all who celebrate Christmas, to all who are celebrating the beginning of Chanukah tonight, and to all who celebrate other traditions.

In fact, I’d love to hear of any childhood memory you may have of a tradition in your family. Not necessarily for this time of year. Families sometimes develop traditions that no one else shares. I’m thinking of little things like singing a certain song every year when you catch the first glimpse of your favorite beach. Or special gestures after two people say the same thing simultaneously.

I’d also be interested in cultural traditions from a place you spent time as a child.

Thank you for your presence on WordPress. It’s fun to have friends in other places.

Read Full Post »

Photo: Julia Kochetova/The Guardian.
Leonid Marushchak with artworks from his private collection. He launched a death-defying rescue plan to help museums save Ukraine’s art from the invaders.  

You may know about the Monuments Men, charged by President Roosevelt with protecting cultural heritage during World War II. In Ukraine, after the Russian invasion, private individuals took on a similar task. One man especially.

At the Guardian, Charlotte Higgins has a fascinating piece about what historian Leonid Marushchak and his cohorts have accomplished.

“In early March 2022, when his country seemed in danger of falling to the Russians, it occurred to Leonid Marushchak, a historian by training, to call the director of a museum in eastern Ukraine to check that a collection of 20th-century studio pottery was safe.

“He had loved the modernist works by artist Natalya Maksymchenko since he had encountered them almost a decade earlier. There were vessels covered with bold abstract glazes in purple, scarlet and yellow; exuberant figurines of musicians and dancers with swirling skirts; dishes painted with birds in flight. The collection was the radiant highlight of the local history museum in Sloviansk, the ceramicist’s home town.

“It was remarkable that they were in this small museum at all. Though she was born in Ukraine in 1914 and studied in Kharkiv, Maksymchenko had lived the rest of her life in Russia. But, after her death in 1978, her family, fulfilling her wishes, oversaw the transfer of about 400 works from her studio in Moscow to the city of her birth. … Maksymchenko’s final gift to her home town and country seemed like a statement of defiance.

“Now, as the Russian army inched nearer and nearer to the museum, Marushchak worried that these works in delicate porcelain could be destroyed by a missile in a moment – or, if Sloviansk were occupied, taken by the invaders back to Moscow. Had the ceramics been prioritized for the first round of evacuations, Marushchak asked the museum director on the phone.

“ ‘Lyonya, what round?’ came the reply. ‘We still haven’t got the order to evacuate!’

“Marushchak phoned his friend Kateryna Chuyeva, who was then Ukraine’s deputy minister for culture. ‘Katya,’ he asked her, ‘why have you still not given the order for the Sloviansk museum?’ She explained that she couldn’t just authorize it herself – the regional authorities needed to request it first. So he called the region’s culture department. They said that to issue an order, they would first need a full list of items to be evacuated.

“Marushchak was furious. The situation was urgent; there was no time for that kind of paperwork. ‘Let’s just say I have sometimes had to take my time and breathe slowly,’ said Chuyeva, in the face of her friend’s sometimes volcanic passion. She found a way to break the bureaucratic impasse. Before the official order had even arrived, Maruschak was on his way to Sloviansk.

“Marushchak cannot drive. … Without his own means of getting to Sloviansk, Marushchak had his brother-in-law drive him from Kyiv 300 miles east to the city of Dnipro. From there, friends took him a further 50 miles, to the city of Pavlohrad. Then he walked to the last checkpoint in town and hitched a lift for the last 120 miles – this time, on a Soviet-era armored personnel carrier.

“In Sloviansk, artillery boomed alarmingly close; the opposing armies were fighting over a town only 18 miles away. When Marushchak reached the museum, staff were finally packing up the exhibits – though, to his annoyance, the official instructions on what should be prioritized dated from 1970, and stated that what he referred to as ‘an old bucket of medals’ from the second world war should be rescued first. Aside from the Maksymchenko ceramics and the medals, there was also a natural history collection to deal with – AKA, stuffed animals, which, just to add another layer of danger to the enterprise, had probably been preserved with highly toxic arsenic. …

“Since those early days of the war, with the help of a motley group of intrepid friends, Marushchak has achieved something quite extraordinary. He has organized the evacuation of dozens of museums across Ukraine’s frontline – packing, recording, logging and counting each item and sending them to secret, secure locations away from the combat zone. Among the many tens of thousands of artifacts he has rescued are individual drawings and letters in artists’ archives, collections of ancient icons and antique furniture, precious textiles, and even 180 haunting, larger-than-life medieval sculptures known as babas, carved by the Turkic nomads of the steppe.

“ ‘At times,’ said Chuyeva, ‘he has been doing almost unbelievable things’ – putting himself into extreme personal danger for the sake of often humble-seeming regional museum collections on Ukraine’s frontline.

“A nation’s understanding of itself is built on intangible things: stories and music, poems and language, habits and traditions. But it is also held in its artworks and artifacts, fragile objects that human hands have made and treasured. Once lost or destroyed, they are gone for ever, along with the stores of knowledge they contain, and potential knowledge that future generations might harvest from them. For Marushchak, his country’s culture, no less than its territory, is at stake in this war: a culture that Vladimir Putin has repeatedly claimed has no distinct existence, except as an adjunct to Russia’s.

“On that day in Sloviansk, something became clear to him: there was no point relying on official evacuation efforts. If he wanted to see the job done, he was going to have to do it himself. ‘He had to do it with his own hands,’ his friend, the artist Zhanna Kadyrova told me. ‘There was no one else.’

This is a long article. Read it at the Guardian, here. No paywall, but contributions are solicited.

Read Full Post »

Photo: Jean Ogden via Wikimedia.
Navajo Churro sheep.

There’s a story at National Public Radio about the special relationship between a kind of sheep and the Navajo people, or Diné. Ayesha Rascoe hosts the NPR program, which you can listen here, if you prefer.

Ayesha Rascoe: For centuries, the lives of Navajo people have been intertwined with livestock — specifically, one particular breed of sheep they’ve relied on for meat and wool. The tribe is well known for weaving the wool of Churro sheep into colorful clothing and tapestries. Those weavings can fetch thousands of dollars from collectors, but they have far more than monetary value. Raising Churro sheep and weaving their wool is an important way Navajo people pass cultural knowledge from generation to generation. KSJD’s Chris Clements visited a Navajo Churro sheep celebration.

Chris Clements: Inside a crowded farmhouse on the edge of the Navajo Nation, weavers are demonstrating how to spin, dye and treat wool from Churro sheep, which they consider sacred.

Roy Kady: Hello. My name is Roy Kady. I am from Goat Springs, Ariz.

Clements: Kady, who’s in his 60s, is standing outside, wearing an ornate turquoise necklace, earrings, bracelets, and a white hat. He’s considered a master weaver, part of centuries of Navajo citizens who’ve carried on traditional beliefs that date back to the 1500s when Churro sheep arrived with early Spanish colonists.

Kady: I’m filling these big shoes that my mother wore as an agropastoralist.

Clements: Tyrrell Tapaha is Kady’s student and his grandson, who’s here at the event. …

“Tyrrell Tapaha: There’s always been weaving in my life, whether it be his work, my grandma’s work, or my great-grandma’s work. ..

“Kady: Tyrrell [says] I want to weave a human form. Do you have any ideas how I could do that? And so I just share with him. …

“Clements: Tapaha has been learning the tricks of the trade since he was very young. When he was only 8, Kady had him teach a class on the art of finger weaving at a nearby chapterhouse. … Tapaha knows that Kady’s teachings will live on with him.

“Tapaha: At least it’ll last my lifetime, you know? And I kind of hear that in how Roy talks about his contribution to the space is like him being an older person now and kind of seeing that handed off.

“Clements: After the morning’s presentations, it’s time for lunch. The weavers roast mutton, a Churro sheep they slaughtered earlier in the day. Participants of the sheep celebration gather around the grill, watching the fire hiss and sputter as the mutton cooks. It’s common for every part of the animal to be used. Nothing, not even its hooves goes to waste.

“In 1863, the U.S. military forced Navajo people to leave their ancestral homelands and relocate to an internment camp. It’s known as the Long Walk. … It almost led to the extinction of the Churro sheep.

“Navajo people were allowed to return home four years later. Some tribal members who’d managed to escape the Long Walk, kept some Churro alive. And today, thousands of Churro sheep live on or near the Navajo Nation.”

Read more about the sheep and the passing along of Diné culture at NPR, here.

Read Full Post »

Photo: Navajo-Hopi News.
Two Gray Hills Skatepark in Newcomb, New Mexico.

The forced assimilation of indigenous children into colonist culture damaged the children, the relatives of the children, and the grown children’s descendants. In today’s story, we learn how one descendant was surprised to discover she was Navajo and looked for a way to help her long-lost community.

Roman Stubbs writes at the Washington Post, “The wind rolled off the Chuska Mountains and along the desert floor, whipping red dust and tumbleweed across the pavement of Two Grey Hills Skatepark. It was a pale Sunday morning in May, and Amy Denet Deal stood on a ledge, tying a crimson bandanna around her silver braids and smiling as she watched the children swerve down ramps in the middle of the storm.

“ ‘Amy!’ ” a young boy yelled, excited to greet the woman who helped bring the skatepark to this remote northwest corner of the Navajo Nation.

“ ‘Hi, honey. How you doing?’ she replied. ‘You’ve grown a foot since I last saw you!’

“Denet Deal, 59, considered herself younger than the boy in Diné (Navajo) years. She had reconnected with the tribe only five years earlier after a lifetime of displacement, giving up most of her belongings and a ­lofty salary as a corporate sports fashion executive in Los Angeles to move to New Mexico.

“The pandemic opened her eyes to the inequities children on the reservation face, including high rates of diabetes, mental health issues and suicide. Navajo Nation is roughly the size of West Virginia — 16 million acres stretching across Arizona, New Mexico and Utah — yet there are few opportunities for kids to play sports, with many remote areas lacking outdoor recreation and athletic facilities.

“She searched for solutions to give back and finally landed on one: Why not a skatepark?

“It took years of fundraising, with plenty of setbacks, but more than a year after it opened, she could still point to the benefits the park was bringing to her community. The kids from a nearby housing project came for free clinics held every weekend. Parents and grandparents parked their trucks near the concrete to watch, sharing food with one another in their camping chairs as the breeze stung their faces.

‘If I talk to any skateboarder, the first thing they’ll always tell me is, “Skateboarding saved my life,” ‘ Denet Deal said. …

“And so here she was again, making the four-hour drive from Sante Fe to her ancestral homeland, because visits were also helping her with the trauma of her past.

“ ‘The plus side of this is I come from displacement and a strange start in the world,’ Denet Deal said. ‘It’s really helping me heal through that work.’

“Denet Deal didn’t visit the Navajo Nation until she was in her late 30s. Her mother, Joanne, had been forced into a boarding school in Farmington, N.M., in the early 1950s. Joanne’s family had no horse or car to visit her for years. ‘She suffered all kinds of abuse and forced assimilation,’ Denet Deal said.

“Through the government’s Indian Relocation Act, Joanne left the reservation with a one-way bus ticket to Cleveland in her late teens. She got pregnant with Amy. Like thousands of other Native children in the 1960s, Amy was placed into adoption and taken in by a Catholic charity. …

“ ‘I was put up for adoption without anybody contacting my birth family, no connection to the tribe,’ Denet Deal said. ‘I grew up completely displaced from my community. I was the only Brown person in rural Indiana.’ …

“She found something to hold on to when she learned how to use a sewing machine as a child. She started making all of her own clothes and threw herself into fashion. Denet Deal developed into a rising star in the active sportswear space in the early 1990s; at 26, she was creating apparel at Reebok and by 30 she took over as design director at Puma. …

“For years, she searched for her mother. She hired a private investigator and scoured the internet. She numbed the emptiness with alcohol and work.

“In 1998, she had a breakthrough. Denet Deal convinced the Indiana Department of Health to release her record of adoption and was given Joanne’s address and phone number. She wrote Joanne a letter and received a letter back. Denet Deal visited her mother for the first time in Ohio, and together they eventually traveled to the Navajo Nation to meet other family.

“ ‘It wasn’t warm and fuzzy,’ she said. … ‘It brought back a lot of things for my mom that were hard.’ …

“Some locals rejected her because she didn’t grow up in the Navajo Nation. She was still getting to know many of her family members, and her presence could trigger reminders of a painful history for them. …

“The pandemic offered Denet Deal a chance to give back what she learned in another life. She used her past skills as a wealth generator for major corporations to help raise more than $1 million in medical supplies, food and support for a domestic violence shelter. But she wanted to do more, having seen up close the problems for children on the reservation.

“ ‘I just thought a skatepark was a really great thing to have for them.’ “

At the Post, here, you can read about the people who helped make it happen.

Read Full Post »

Older Posts »