Wednesday, 2 September 2015

Two Swahili poems

These are two short poems I wrote in Swahili while I was in East Africa over the summer of 2015. I have more recently decided to translate them (7th of February 2016). 

Mzungu


Kujisikia mbaya

Kutoka daraja juu
Kizunguzungu

Kutembea tembea
Kusafari tu!
Kuzunguka

Kichwa kile kinachouma
Watu wanaovurugwa
Huyu ni Mzungu?

Watu wanaopenda kwenda
Kuangalia mazingira
Yule ni Mzungu?

Inatumika sana,
Kwa bahati njema au mbaya.

Ubaguzi wa rangi?

Au hatuwezi kusema hivi?
Mimi sijui.

Usitupe takataka

Usitupe takataka,
Hata useme yenye baraka.

Usitupe takataka,
Hapa watu hawapo haraka.

Usitupe takataka,
Unacheka unapoulizwa.

Usitupe takataka, ipo mziwa.

Ile nyumba mbele jalala,
Wana shida wanapotaka kulala.

Kama ukitaka kulala salama,
Usitupe takataka hapa!

Translations

Mzungu 

[Mzungu: the general name for a white person in East Africa]

To feel bad
From a height
Dizziness

To roam around
And just travel!
Wayfaring

People with aching heads
Who are generally confused
Is this an Mzungu?

People that love to be on the move
Traversing different milieux
Is that an Mzungu?

It’s a word that is used a lot,
For good fortune or bad. 

Racism?
Or are we unable to say this?
I just don’t know. 

Don’t throw litter

Don’t throw litter,
Even the expression has a blessing.

Don’t throw litter,
Here where the people aren’t in a hurry.

Don’t throw litter, 
You laugh when you’re asked. 

Don’t throw litter, into the lake. 

You see that house in front of the rubbish heap,
They have difficulty when they’re trying to sleep.

If you want to sleep peacefully, 
Don’t throw your litter here! 

Monday, 5 January 2015

As I walked out into London town


This is an essay written for one of my courses - Theory in Anthropology - which attempts to use Kristeva's theory of intertextuality, and Strathern's concept of the dividual sense of self, when approaching the study of sacred narrative. All the photos are my own. 


More than anything else in my life London has shaped who I am today, who I was yesterday, and who I will be tomorrow. My life so far has been spent learning to navigate its many pathways, familiarising myself with its mysteries and treasures. Its ebb and flow is continuously synonymous with my own, inscribed into my very being. It is for this reason that London is the setting for this journey. 

Passing through the Passage which carves out Haringey Ladder, an alleyway which intersects the streets and creates a thoroughfare through residential roads which run in parallel lines like the rungs on a ladder, I am at home in a part of London previously unexplored. Whilst on the journey from one end to the other, I am flanked on both sides by houses, apart from when it opens up temporarily onto the individual roads, and I must cross over in order to continue along its path. Here its magic lies, in cutting directly through the streets, thus making its passage preferable to a routine road. A journey along the Passage is a fragmented experience, as one is always anticipating the next rupture of its path, and the distance is experienced in reduced time. Although this may be where I reside now my roots lie across the border south of the river, therefore the passage soon yields itself, and after squeezing through the railings I ascend onto the old reservoir near my childhood home. Here the plateau of South London recedes underneath the wine-dark sky, and the present recedes at the expense of the past. I have long since mapped this city for myself. 



The Shard features prominently as I observe the skyline; this new addition which thrusts itself into centre frame irreversibly, signifying showmanship and precision. From afar its jagged points are less defined, and the imprint on the skyline is seemingly one of geometrical consistency. However my gaze drifts eastwards and is soon drawn towards the unique eye on the horizon. On whichever structure I centre my gaze it remains south of the river, symbolising my predilection for play in this half of the city. My foray north is perhaps best understood as a supplementation on an engrained imbalance in favour of the south, but this arguably reduces the process of the journey whilst it is still running its course. 

Parks have often been a refuge for me in this city, and my descent from the reservoir takes me into an expanse of green, open space. I open the gate, ceremoniously standing aside as an elderly woman follows me shortly after. This habitual act of politeness is met with a fleeting glance of recognition, and as I proceed into the park I am imbued with a sense of self satisfaction. Had I not held the gate open, doubtless an uncomfortable sense of guilt would have pervaded me temporarily. But needless to say neither outcome holds much sway in how things proceed. Whilst in this space I have momentarily escaped from the roads which I know surround me on all sides, and from which I have entered from and will shortly exit back onto. But this knowledge of the next step is delayed and easily consumed by the satisfaction to be found in aimlessly retracing the routes which I am unconsciously familiar with, thus allowing myself to remain distant from the roads both spatially and emotively as a feed from this green playground of my childhood. 

The flow of tourists stream along the paths, and they are here all year round in this particular park, a far cry from the modest one of my childhood. I look out at the grand lake as I walk steadily around its shore, passing a smartly dressed couple on blue bikes travelling in the opposite direction. The memorial for a Princess presents itself, and I sidle up to this circular water feature. It stands at ground level, a ring of flowing water with grass in the middle. I spend time tracing the lineage of the water’s flow, as the stream moves across different levels, hanging suspended for long moments before dropping down and continuing its synthetic journey. The dominating sensation is one of humbling awe in watching the water on its propelled journey, a customary response to the impressive monuments and everyday splendour which surrounds me in this part of town. 

I lift my head up and see a woman across on the other side of the water, looking at me. 

The man’s long black coat falls down to his feet as he moves around the water. Slow loping footsteps on this wet parade. Perhaps he is reminiscing. No trace of impatience or necessity in his casual stride, pondering before each step. He raises his eyes in my direction and his thoughts are evidently elsewhere, outside this particular moment. But now he has returned, and his quickening pace suggests a purpose where there wasn’t one before. Looking at his back as he walks away. 



I walk down the stairs - with an extension of my arm I am shown the green light and have passed through the initial barrier. The shell of London’s underground tube network allows one to move quickly around its carefully mapped out world, the intricacies of the city reduced to linearity and smooth curves, the river Thames appearing as a mechanical water pipe. Each stop on the map represents a unique entry and exit point into this underground maze, but their diversity is only hinted at in name and is homogenised in this spider web of colour coded tunnels. My body remains motionless as I’m carried downwards, before coming out into the tunnel and waiting to board.

My place in the carriage is found and I park myself, a facade of forced comfort written on all the stony faced passengers sitting opposite me. My sense of belonging in London extends even to this space of intensity. The bald-headed man sitting opposite me doesn’t look so comfortable, fidgeting in his seat. How do these people travel like this everyday? The seats are uncomfortable and I don’t know where to bloody look. Pricey and all. He’s looking at me - I can see out the corner of my eye. The man stops fidgeting and catches my gaze, before quickly looking away and picking up a paper which has been abandoned on a nearby seat. 



Now I’m out of the station and into the daylight. Up a flight of stairs and hovering above the dense muddy water which flows beneath me. The regular bridges crossing the river Thames are like rungs on a twisting, thriving ladder, and the cities intricacy and depth are evident when foregrounded by this lucid landmark which divides it in two. Its ceaseless flow is reminiscent of the endless stimuli one faces in the city itself, and the capability of the current to pull one under reflects the city’s potential to deprive the individual of agency.

I am soon reconnected with the land and wandering along the river’s south bank. I have my hand on the railing, giving the necessary appearance of balance. This physical connection allows the rest of my body to feel unattached in comparison. I pass numerous unoccupied benches, until one draws closer which has a single occupant, their hands resting in their lap. My body tightens as its solitary wandering is momentarily interrupted, but quickly loosens when the fear of the stranger is rejected and forgotten. Their eyes are facing out towards the river, and their tranquil pose and seeming ambivalence towards myself aids my body’s fluid motion and increases my confidence. Their soft and inquisitive face looks at mine, and rather than looking away uncomfortably when our eyes meet we hold each other’s gaze.

Mutual affection towards this location has caused the crossing of our paths. This shared experience is irreducible - the reciprocal exchange of prolonged eye contact without the expectation of reciprocity. Your movement in relation to my stationary bench creates a different perspective at every angle, until you pass out of sight. 



Soon I arrive at one of the iconic landmarks along this river bank, the reconstructed Globe theatre. On the tiered benches outside its gates I recognised the face of a woman, sitting looking out quizzically at the water.

“Eva Krist. What brings you here?” 

Eva turns round at the sound of her name, before addressing me with words that flew: “that’s neither here nor there, but don’t be in any doubt that there’s method in my madness.”

Eva has always worn her heart on her sleeve, and this dramatic performance led me to believe  that she was troubled. Nevertheless she continued: “if the world’s a stage, then our still being here in London means that we’re yet to continue beyond the first act! Even if this city is such stuff as dreams are made of, it isn’t the be all and end all.” 

“I agree Eva - it may be one of the best cities in the world, but there’s always the danger of too much of a good thing”. 

Eva nodded solemnly. I stood awkwardly beside the bench she was seated on for a minute or so, before bidding my farewell and continuing on my journey.

Emerging onto the main road, I am confronted with a docking station. Opting for this familiar mode of transport, I insert my debit card into the machine. My legs are now turning the pedals, taking me past those rattle trap buses that bang through the streets. Here the process of the journey is stripped back to its simple, elementary desire for a safe passage. In habitual fashion my eyes flash at every sign of potential movement, their glance instinctive. Whilst cycling I feel serenely clear, in unison with the act of movement which absorbs my conscious mental effort. Slowing down for the red light, I am joined by a convoy of fellow cyclists, all steadily getting themselves into position. My serenity is not compromised by the bustling traffic which pushes itself along in front of me. All I’m concerned with is the light above my head, and when it will signify that it’s time to set off once again. 

Now I find myself back in South East London, and having disembarked I am heading in the direction of a gathering of style and ease. The first impression of people in this multimedia performative arena is one of acceptance, and as I enter through the door and into this familiar atmosphere I am greeted and welcomed back. The next performer takes the stage, and as they start to play their first song the sound strongly recalls others who have graced the stage before them, the pool of influence from whence their style has developed. Many of those who   have contributed to this style are present in the room, and this consistent reaffirming of shared terrain runs through the surrounding atmosphere. The popularity of this particular event has grown significantly since my first visit - as its clear message has circulated and drawn more people in, those desiring to become a part of this family which detaches itself and in doing so creates a unique space of becoming. 

Just as I feel that I’ve managed to categorise my multitude of experiences in this city into a comprehensible system, the inevitably irregularity strikes me, knocking down the structures I had temporarily erected. He who is tired of London is tired of life - the wisdom in these words is partly what has kept me here, continuing to strive for clarity of perception among the smoky skies and intertwining neighbourhoods. I go about my daily life on the pretext of this desire for esoteric knowledge, in a context which is intrinsically linked with this desire. The subtext of this quest is the personal search for understanding, as in attempting to decipher the texture of the city I am inadvertently on a path of internal self discovery, as the two often present themselves as inseparable. 


My time in London is a heap of memories and plotted maps of certain areas. On a journey from south to north, and back again - it’s difficult to place myself outside of this vortex I have  become familiar with whilst remaining a stranger to. Huge swathes still untrodden and unexplored, but the longer I spend here the unknown recedes everyday, maintaining my interest in uncovering further stones. Attempting to decipher meaning in how the different possibilities of the city flow over each other. Although the ambition for a conclusive impression is illusory, as tangible statements about London life seem to slip out of my grasp, this doesn’t detract from the potentiality of realising the next step - of overturning a further stone and revealing a hidden truth, thus bringing the process closer to communicable understanding. However certain areas will always remain a mystery, and it’s these mysteries which I continue to examine from my engrained position as a Londoner. 

Saturday, 6 September 2014

Alterity

The inevitable shock before the adjustment?
Tracing the lineage of rock.
Forest fires and flash floods, the electric zigzag from a viewpoint overlooking the red sunrise. 

Whole body vibrations on the high waters, washed away. 
Tracing lineages of flow, carving out the curves.
Zen lunacy and the call for figure ground reversal - a home from home!



The creek flows rapidly, leaving me out of seam, out of hook. 
No longer tracing lines, meandering upwards
Drawing on old axioms. Accents and boxes - don’t close the lid on yourself. 

Remembering names and painting a picture
Spontaneity and unashamed honesty to be found in his mystic guidance
He’s a performer - I could have guessed that!


Pride in full swing - conversations on Candomblé
Reading the cards over the balcony with the stars in chains. Two chains to be precise. 
Cherish them, I will. Give them away, I will. Share them, I will. 

Oracle to the living and silence. Leave the dead some room to dance. 
Those are words stolen from an idol. 
Idolising an idealistic hobo? Doesn’t give me the same thrill. 

Art intertwined with nature in this botanical garden. 


The flat irons, continuing to trace creases. 
Treasure chest of everlasting trees
Deep hanging out taken to a new level.



Thursday, 31 July 2014

Interview with an Alum: George Lane

This is an interview I conducted last December for my university newspaper, The SOAS Spirit. 'Interview with an Alum' is a regular feature in the Spirit and for this issue I interviewed Doctor George Lane, a SOAS graduate at every level, who continues to work at SOAS teaching academic English and lecturing in the history department, as well as conducting research. 


Tell me about your life before SOAS/ what did you do before you started studying at SOAS?
I went to Afghanistan after I finished my A levels, and I never came back, essentially. I travelled around Afghanistan, Pakistan, Thailand, Lebanon and Iran for 20 odd years and I supported myself by teaching English. I qualified as an English language teacher whilst working for the British council in Lebanon. It wasn’t that I’d intended to be away for so long, things just happened- I got a job teaching English in Afghanistan, and the next thing I knew I’d signed a contract for two years. Then in Iran I got involved with the revolution that was going on there at the time. 
So how did you begin studying at SOAS? 
I heard about SOAS while I was travelling around the Middle East and it had that air about it, so I decided that if I was going to go to university, I wanted to go to SOAS. I began a BA in History and Persian, and I also got a job in the English unit teaching English to foreign students. It was a strange situation, because there were some students who I was in class with during the day, and then I was teaching them English in the evening. 
I wrote an essay during my BA which was transformed into my dissertation. The same essay then became an MA dissertation of 10,000 words, and that became a PhD dissertation of 100,000 words, all on the same subject!  This also became the subject of my first book.  I have worked at SOAS ever since, teaching the summer courses that foreign students take in academic English. I am also a senior teaching fellow in the history of the Middle East and Central Asia. 
Now this is your sabbatical year, what are your plans?
What I’m doing, is I’m catching up. I’ve got various projects on the run, so I’ve two trips to China planned, one trip to Jerusalem, one to Turkey, and possibly one to Central Asia.  What I’ve been working on is to show the closeness between medieval China and medieval Iran. I’ve discovered about 20 tombstones in Hangzhou in China and they’re all written in Persian, dating from about the 13 hundreds. They were dug up in the 1920s, and have been stored in a mosque since then. 
Originally the Imam of the mosque wouldn’t allow me to see them, but I persisted and persisted and eventually I was able to get in, but he still wouldn’t allow me to photograph them. So I had a cunning plan, and I went back during Friday prayers and took a photo of the Imam in his office. I then got the photos printed on A3, laminated and glossed them, and gave them to him as a gift. He was so chuffed, that he let me in, and I was the first person to properly take a photo of these tombstones. I was then given the job, by the communist party of Hangzhou of all people, to write up a book with the translation of these tombstones, and that’s the work I’m going to finish off this year. 
How has SOAS influenced your work/ research?
I didn’t know I was interested in history until I started my BA, and I’d never thought about the Mongols before- it was one of my teachers, David Morgan, who inspired me. For the last few I’ve been working to dispel some of the bad press that the Mongols get- Hulagu Khan, the so called butcher of Baghdad, that’s just rubbish! In fact it was the opposite, he civilised the place. And at SOAS you’re given a bit of credibility. It’s quite dramatic, because a lot of people don’t like what I’m saying, and as far they’re concerned he’s the devil incarnate. But the fact you’re from SOAS lends weight to anything you say.
SOAS is great because it’s internationally famous- the contacts I’ve made are amazing, people know you. Any book that comes out, I write to the publisher and ask to do a review, and when I say I’m from SOAS they send me a free copy. It’s very useful being at SOAS because it opens doors, it’s not quite Oxford and Cambridge but it’s getting there. Also the library’s one of the best in the world! 
 Finally, how do you hope your research will affect your teaching when you return?

The point about research is that the more you look into things, the more you realise you don’t yet know. In the class, you transmit your passion. You’re interested and the students feel that. 

Dr Lane working with the British Council and teaching English in Beirut. 

Monday, 21 April 2014

Sim-Simmel

Sim-Simmel, who's got the key to society? 
An unstable lock into a social reality 
Some say creation-at-the-moment-of-delivery 
His writing dissolves in the crucible of creativity

The man, a stranger in many ways
Understood the insight such a position would engage
But inevitably falling down into the pit of the common sage
The identity as elusive as the words on the page

Striving for a sociological view of phenomena
Is there any other way when you take history as the cusp
of understanding and an infinitely long road? 
Lets begin the process and let Simmel’s magic unfold

Conflict, subordination, solidarity and exclusiveness
Examples of the forms that the man himself imbued to us
Residing within them is the content that we consider thus
transforming the facts and reaching clarity amidst the fuss

Arguably here we reach an impasse on the road
as the distinction between general and formal sociology is showed
But the irreducible category of a unity is bestowed, 
upon us, by him, all adventurers on the road

Saturday, 22 March 2014

Towards an anthropology of London - context and positionality

Building on my preliminary study of how to approach an anthropology of London (see last entry) I am going to continue thinking about how I would approach an anthropological study of the city in which I live, focussing on the idea of multiplex identities, and how context plays a fundamental role in investigation. Although I may be a native of London, and this arguably gives me an ‘insiders’ perspective into the various peculiarities of the city, I do not have authority to speak for the enormous range of people who live here, and at times I may feel like a stranger in the city myself. 

The late Stuart Hall was incredibly influential in the area of cultural identity, arguing against the idea of ‘fixed’ identity in favour of one that is more pluralistic, fluid and in a constant state of flux. If we can take this theory of cultural identity - which completely transforms how we perceive other peoples cultural heritage - and apply it to identity in general, then we must question the rigidity of the labelling of ‘native’ anthropologists. How far does a ‘native’ of London who has grown up in an affluent area with a privileged education remain a ‘native’ when they are in an underprivileged, working class neighbourhood? Similarly, in my daily life I may adopt a number of different identities depending on the situation, such as student, flat mate, son or childhood friend.

The implications of a multi layered, pluralistic understanding of identity challenge the notion of a ‘native’ anthropologist. Growing up in South London, I gained a thorough understanding of the neighbourhoods I inhabited, from the geography of the local areas and the associations of particular places to the slang used by people in my age group. Although this knowledge could potentially give me an insiders perspective into my local area, it’s usefulness would be severely undermined if I were in North London, thus demonstrating the unstable claim of being a ‘native’ anthropologist in London. Additionally, even if my middle-class upbringing and state school education mean I can claim to be a ‘native’ within certain circles, there are others where this would not be the case. Nevertheless, my identity as a Londoner is unquestionable, and therefore I’m arguably in an advantageous position in attempting an anthropology of London. 

One critique of ‘native’ anthropology is that any person who has been brought up in a particular culture or society, and then attempts an analysis of this environment, will potentially overlook elements which have become so engrained into their person, or everyday occurrences which they have grown to take for granted. We can refer to this shortcoming as being ‘blind to the familiar’. Malinowski, the great forefather of the fieldwork method, mentioned the necessity of noting apparently trivial occurrences whilst in the field for exactly this reason - to prevent the inevitability of one becoming blind to the familiar. Interesting, after an extended period of time travelling through Spain and Morocco I returned to the UK, and while on a night out shortly after my return I noticed how regularly  people whispered into each others ears; this was not necessarily done with secret intentions, but nevertheless it was something I was almost certain I hadn’t encountered over three months travelling outside of my home town, demonstrating how certain features of one’s own society can become blind to them through repetition. 

‘Native’ anthropology can be seen as a response to what is commonly called the ‘crisis’ of anthropology, which occurred following decolonisation and a questioning of the ethics and agenda behind the anthropological project. During this time there was a shifting awareness in national consciousness, as many nations won their battle for independence, and the link between anthropology and imperialism / colonialism was brought under sharper focus. ‘Native’ anthropology in the 1970’s involved a focus on ‘non-Western’ thought, in response to the objectivity and subordination shown towards the colonised people by the West which had lasted for centuries. However, as I have shown in my preliminary study towards an anthropology of London, ‘native’ anthropology no longer necessarily implies a focus on ‘non-Western’ thought, and is understood rather as anthropology conducted by an anthropologist in his own cultural and social environment, regardless of where that may be. 

Sunday, 16 March 2014

Native Anthropology- Preliminary Sketches: On London Life


I am a born and bred Londoner. My experiences at home have long been dictated by the city in which I live. From an education and teenage years spent predominantly in the South East, I have only recently moved out to the West of London, far more centrally located than my childhood suburb. London is a cauldron of different nationalities, ethnicities, and extremes on both sides of the wealth scale, all spread across an equally diverse geographical area. I am interested in questions such as what makes this city tick, and what are the characteristics of a ‘Londoner’, but am also aware of the risk of generalisation in those statements. 

Undoubtedly my position as a Londoner will influence my interpretation. Perhaps more than anything else my identity has been shaped by the city in which I live and love. My background will inevitably influence my assessment, and although this has limitations, because it’s impossible for me to view phenomenon objectively as a stranger would, it’s also possible for me to use this position to my advantage, because if the aim is to unpick the mental make up of a Londoner then I must consider myself as a subject in the investigation. 

Taking individual cases from London everyday life - whether it be a bread seller in Borough market, a banker in the city, an artist in Hackney or a hairdresser in Bow - is one way to hope to illuminate the objects of interest. Les Back takes a similar approach in The Art of Listening when he proposes making “personal troubles public issues”, with the goal of fostering a climate of listeners, a society where individual stories can be dissected for their significance and the clamour of information does not invade our capacity for reflection. Although this approach could yield results, one limitation would be that in such a diverse city any attempt to reach a diverse range of individuals would inevitably exclude far more than it included. 

Perhaps it would be possible to attempt an assessment of the consciousness of the London population, using theoretical platforms such as Lukacs’ class consciousness as a starting point. There is a clear divide in London between the working class and the minority who have most of the capital, and viewed through a historical materialist perspective this inequality would be our starting point. Or we could take Simmel’s essay On Metropolitan Life and investigate how the constant stimuli in an urban setting can limit the range of free thought - something implicit in Les Back’s study on listening and which has renewed significance as we advance further into the digital age. 

Having grown up in the South East, this is the area I feel most confident in tackling. In typical London fashion, the different neighbourhoods that were my stomping ground have plenty of material for investigation. An investigation into the different diaspora communities - such as the West Indian in Brixton or the African in Peckham - could potentially give an insight into London’s diversity in general. These areas have also in recent history been associated with crime, leading to low house prices and an influx of a new young urban class, currently referred to as the ‘gentrification’ of these neighbourhoods. 

Community projects in South East London - such as the Free Film Festival network, a volunteer run movement in New Cross, Deptford, Peckham and Herne Hill, and the musical cooperative Steez - would be examples of specific case studies used to illuminate the sense of community involved in these enterprises. I would argue that these organisations, particularly the Free Film Festival movement, offer a unique avenue into a refreshingly inclusive group which unites behind the medium of film, but which is more about fostering community sprit in potentially disparate areas.1 

Here I have outlined a few potentially areas of study towards an anthropology of London. These are my areas of interest, and using Les Back’s guidelines in The Art of Listening I would attempt to use individual case studies to make the private public, but refraining as much as possible from generalisations. Observing everyday interactions of the every man / woman would also mean that the object of my study remains within the sphere of my London life, thus keeping the process as organic as possible. Using theoretical frameworks as a basis for investigation may also allow for general patterns to emerge, and this would contribute towards giving an answer to the holistic question of what is means to be a Londoner, and how London life is shaped by the city which mediates it. 


1 Upon re-reading, I would add that Steez is also a refreshingly inclusive group, which unites around the medium of music, and spoken word.