40 years of cinema by women of Africa
Ever since I developed an interest
in the subject of African women in cinema in the early 1990s, I have been
reading and hearing incessant lamentations regarding the absence of women and
the dearth of realistic and positive representation, lack of funding, of
support, and all the other misfortunes that exist. Which lead me to do a study
utilising another epistemological approach. A non deficit perspective reposing
questions that take into account the potentials and assets rather than the
disadvantages.
Masepeke Sekhukhuni, director of the
Newtown Film and Television School in Johannesburg, South Africa, turns these
challenges into advantages. At the time when filming equipment was still heavy
and cumbersome, even intimidating for some women, Sekhukhuni provided
encouragement, recalling that in their everyday tasks they have the strength to
lift heavy buckets of water. Furthermore, they have the requisite knowledge to
manage their household, which could be transferred to organising a film
production.
Similarly, Burkinabé Fanta Régina
Nacro took direct action in order to debunk the perceived notion that women
lack the competence necessary to succeed in filmmaking. She states: "At
the time when I made the film [Un certain matin, 1992], I was a diehard
militant feminist. In cinema schools women were directed towards careers that
were considered "for women" such as editor or script supervisor.
Under the pretext that we have the aptitude only in these specific areas. Directing
and cinematography were designated, even reserved for men. For my first film, I
wanted to bring together a women-only crew to show that when a woman chooses
this profession she invests in it all the way. And women are just as competent
or even better than the guys!"(1)
Beyond all the reasons that women
have not been successful, have been discouraged or have not dared even to
dream, what has fascinated me are the reasons that they continue and are
passionate about their work. I am interested in learning about their support
networks and resources, their mentors and their references. What are the
circumstances of their successes despite the litany of challenges? For me what
is equally fascinating is to follow their path, to look at how they have gone from
here to there, and to investigate the how and why of their choices.
The question that I postulate as
point of departure is what does work? Rather than what does not. What do they
have to bring to the profession?Rather than why they cannot, for whatever reason,
make films.
This approach is much more
representative of their realities in societies where women have always
demonstrated ingenuity in whatever circumstance.
I would like to begin by way of a
pre-history to show precisely this spirit of reflection and intelligence that
they have always had.
In his story "the tale of
African cinema", the inimitable griot-historian Amadou Hampaté Ba,
recounts the extraordinary experience of his mother Kadidia Pâté and her first
experience with cinema. This fascinating and edifying encounter with cinema
provides us with a unique introduction to a study of African women in cinema.
Hampaté Bâ recalls, as an eight-year
old boy, the first film screening in 1908 in his ancestral village Bandiagara
in Mali, which the colonial governor ordered the marabouts to attend. Concerned
about these "satanic ghosts that may confuse the faithful" they met
to find a way to sabotage the event.
While she did not attend the event,
Kadidia Pâté, a devout Muslim, adhered to their condemnations.
In 1934, despite the extant
interdiction of the marabouts, she reluctantly agree to finally go with her son
to the movie theatre. A short time after the screening she related the event to
him in this way:
"When we entered the cinema, before
the film, you showed me a large white cloth on which a beam of light was
projected which would then become images that we could look at and recognise.
You also pointed out a small house situated rather high above us. You told me
that it was in this room that the machine that spat images was located.
In this little house, there are
several openings through which light shines; ending on the large white cloth.
As soon as the operator, whom we do not see, begins his work, some noise comes
out of the little house. It passes over our head while we are thrust into a
deep darkness—a metaphor of our ignorance of the unknown. The light came from
the little house in measured portions, in thin lines, rather than all at once.
We were facing the large white
cloth. It was only when looking at it that we could clearly see, make out and
understand the images that unfolded in front of us. We could see horses running, people walking,
and villages emerging. We saw the thick vegetation in the rural area, the
blooming countryside, the plain sharply fall away. All of this as if in a long
reverie, clear and precise, as if daydreaming.
After having watched the large white
cloth for a long time, I wanted, in its absence, to make out with my eyes alone,
the images which came from the little house. What happened to me? As soon as I
turned directly towards the opening in the little house, the beam of light that
came out blinded me. Although the images
were in the rays, my eyes were not strong enough to detect it. I closed my eyes
in order to concentrate, but my ears continued to clearly make out the sound
that accompanied the light.
I found myself in the follow
situation: First, when I watch the big white cloth, I see the images and hear
the sound. I benefit from both the image and sound. But, on the other hand,
when I only use my eyes, I only hear the sound. I am not able to endure the
powerful light, which blinds me. At the same time that there is some good in
it, there are also disadvantages.
This deduction leads me to the
conclusion that as long as the cloth is essential to clearly see the images and
discern the origin of the sound, a mediator is needed between us and God to
understand the divine message."
Why this long excerpt which is part
of the pre-history of African women's engagement with cinema?
If I may, this citation is used as a
metaphor in the tradition of a triangular cinema, to borrow a concept developed
by Haile Gerima: a dialogue between the filmmaker, critique and public. As I
see this intersection between these three actors, in a many ways, as the
objective of this colloquy.
I am deeply inspired by the story of
Kadidia Pâté. It is of great significance in two ways. That an early account of
an African woman as spectator exists and that the narration also positions her
as a point of reference in a discourse on African women and film criticism.
As one may note, Kadidia Pâté
presaged the practice among African cineastes to develop their imaginary by
closing their eyes: as the great Djibril Diop Mambety implored us. How often
have we heard the elders of African cinema speak about their childhood
experiences, where in silhouette behind a white cloth, the horses galloped and
people walked across the screen.(2) Or with eyes closed, they imagined emerging
villages, thick bushes, billowing plains and the countryside in full bloom--all
the ingredients to make a film.
Kadidia Pâté's skepticism in 1908 as
a young woman some one hundred years ago, transformed 25 years later when she
finally attended a film screening in 1934, is a barometer of the evolution of
African women in cinema, and also of women in cinema in countries where Islam
is the dominant religion. Some 30 years after, Thérèse M’Bissine Diop of
Senegal and Zalika Souley of Niger, both pioneering actresses in 1966,
experienced many difficulties for the simple reason that they desired to follow
a profession, motivated by their passion.
In turn, during the 1980s, Ivorian
Naky Sy Savane, the granddaughter of an imam, confronted a society that
continued to believe that an actress was a woman of loose morals. Presently,
Tunisian filmmaker Nadia El Fani sought to confront a society in which religion
imposes its laws on citizens who believe in another god, or still, on those who
do not believe at all.
Having to confront a society that
resists opening up to the world is an enormous challenge, but as Burkinabé Aï
Keïta who interpreted the role of the queen Sarraounia (Med Hondo, 1987)
asserts, gradually people have accepted them as artists, realising that they
are making an important contribution to the cultural development of their
country.
Another reason that I introduced
this speech by invoking Kadidia Pâté is to show a continuity of the presence of
women throughout a film history spanning more than a century, which since the
last 40 years, women of Africa have been actively engaged.
And on this continuum, sprinkled
with pauses, they have contributed to establishing the groundwork of African
cinema.
Emerging during the independence
movements in Africa in the 1950s and 60s, African cinema reappropriated the
camera as a tool to fight against the colonial gaze which had dominated visual
representations of Africa. The emergence of women in cinema coincided with this
nascent period in the course of which a group of women professionals positioned
themselves in the creation of a veritable African film culture. Notably, the
pioneer of Senegalese media culture, Annette Mbaye d'Erneville, the first
Senegalese to receive a diploma in journalism. Upon her return after studying
in Paris, she immersed herself in her work, eventually broadcasting a seminal
radio programme on cinema. More than a generation later, Congolese Monique
Mbeka Phoba continued this practice, leading her to filmmaking. Inversely,
Chadian Zara Mahamat Yacoub, also a filmmaker, is at present the president of
the Chadian association of independent radio stations and directs radio
programming in Chad.
Annette Mbaye d'Erneville has
dedicated her life to cultural policy issues in the country and has forged
important institutions such as the Senegalese Film Critics Association,
RECIDAK, a Dakar-based film forum, and the Henriette Bathily Women's Centre.
And as portrayed in Mère-bi, a film about her life by her son Ousmane William
Mbaye, she continues still today.
In the same spirit, Guadeloupan
Sarah Maldoror, a diasporan already with a pan African perspective, united in
Paris with other artists from Africa and the Caribbean during the course of an
intense period of cultural, intellectual and political discovery. Sarah
Maldoror's contribution to lusophone African cinema was of seminal importance.
In the 1960s she studied cinema in Moscow, and already active in the
pro-independence movements, it is inevitable that she would follow the same
anti-colonialist path in the themes of her films. Maldoror has always worked at
the intersection of African and women's liberation and is mentor and reference
to numerous women filmmakers, notably, Togolese filmmaker Anne-Laure Folly
whose film Sarah Maldoror ou la nostalgie de l'utopie, traces the
politically-engaged filmmaker's life.
Similarly, the experiences of
Annette Mbaye d'Erneville and Sarah Maldoror reflect that of other students and
artists living in Paris during a period of heightened consciousness, such as
the trinity of négritude, Senghor, Césaire and Damas, of Africa and the
diaspora, who came together to address important political issues using culture
as a weapon.
After independence the call evolved
into a cry of the heart, and the role of culture would be an important tool to
highlight Africa's contribution on a global scale. In 1966, six years after its
independence, Senegal stepped on the world stage as its poet-president, Leopold
Sedar Senghor hosted the first World Festival of Black Arts. The young teacher
Safi Faye, was the official guide during the festivities, an experience that
undoubtedly opened her eyes to the significance of culture and African art in
the world.
Moreover, the work of Thérèse
Sita-Bella and Efua Sutherland (both deceased) bears witness to the first
cinematographic contributions of women. In 1963, Cameroonian Sita-Bella
produced Tam Tam à Paris, a 30-minute filmed reportage of the tour of the
National Dance Company of Cameroon, presented at the first FESPACO in 1969.
Dramaturge and writer, Ghanaian Efua Sutherland produced the documentary
Arabia: A Village Story in collaboration with the American broadcasting
company, ABC. While they only made one film each, their trajectory reflects
that of many African women who marry filmmaking with their other professions
and social, political and cultural interests. For instance, Anne-Laure Folly
who is also an international lawyer, and writer Tsitsi Dangarembga.
In the Maghreb and its diaspora in
France, women took initial steps which would come to fruition in the 1970s. In
1968 Tunisian Moufida Tlatli went to France to study cinema, though at the time
women were directed towards careers as editors. Nonetheless she immersed
herself in cinema studies developing the requisite skills of filmmaker, which
lead to the production of her first film, Le silence du palais in 1994.
Arriving in France as a young adult in 1960, Moroccan Izza Genini immediate
plunged into its cultural life, and in 1973 she created her production and
distribution company. Similarly, the renowned writer Assia Djebar since the
1960s, elected to the Academie Française in 2005, took a sabbatical from the world of literature to enter into
the landscape of image-sound with her first film La Nouba des Femmes du Mont
Chenoua in 1978.
At the beginning of the
professionalisation of cinema in Africa, with the emergence of emblematic
institutions such as FESPACO and FESPACI in the 1960s, women were at the
forefront. While other institutions have developed since, these two structures
remain a reference for continental cooperation and organisation in the cultural
domain. Pioneer actress Zalika Souley of Niger, sat on the founding committee
of FEPACI (Pan African Federation of Filmmakers), while Burkinabé Alimata
Salembéré, a founding member of FESPACO (Pan African Film Festival of
Ouagadougou), presided over the organising committee of the first festival,
which her compatriot Odette Sangho was also a member.
Spurred by the United Nations Decade
for Women (1975-1985), the 1970s launched a call to action in all areas of
women's lives, according unprecedented global attention to women. Involving
into a universal movement for the promotion of women's rights and of feminist
activism, it also played a significant role in raising consciousness throughout
the continent. Following into the 1980s many women reiterated the UN Decade
themes in their films, focusing on the empowerment of women and highlighting a
woman's vision of economic, social and cultural development.
Following the growth of the second
wave of feminism, its influence was apparent in several developments during the
1970s: women's studies in the academy, feminist film theory, and the critical
analysis of the visual representation of women. From this seminal decade, a
presence of African women in cinema slowly emerged. As one of the rare African
women enrolled at the École nationale supérieure Louis-Lumière in the 1970s in
Paris, pioneer Safi Faye recalls the curiosity around her enrolment at this
prestigious film school.
The 1980s also witnessed a marked
growth in film production by women. Many of the first generation of Burkinabé
women in the 1980s, notably Fanta Régina Nacro, Valérie Kaboré and Aminata
Ouedraogo, to name a few of international renown, entered the doors of INAFEC,
the historic film school, based in Ouagadougou, Burkina Faso which operated
from 1976 to 1987.
Moreover, in East Africa, the first
wave of Kenyan women of cinema began to study in the Film Training Department
at the Kenya Institute of Mass Communication in the 1980s. As Kenyan scholar
Wanjiku Béatrice Mukora observes, they have played a determinant role is the
formation of a national cinema in Kenya.
This tendency spread to other
regions, notably in Southern Africa. In Zimbabwe in the 1990s a cadre of women
professionals of cinema was formed around the organisation, Women Filmmakers of
Zimbabwe (WFOZ). In 2001, WFOZ launched a women's film festival, and in 2009,
established the Distinguished Woman in African Cinema award.
In the same way, the 1990s witnessed
the strengthening of networks and a visible presence on a continental and
international scale. Having already established the groundwork at the colloque
Images de Femmes (Images of Women colloguy) at Vues d'Afrique in Montréal,
Quebec in 1989, an organised movement emerged. The 12th edition of FESPACO in
1991 marked a historic moment for African women in the visual media, forging an
infrastructure for the association which is presently known as the Pan African
Union of Women Professionals of the Image. The continental meeting, presided by
Annette Mbaye d'Erneville outlined the following key objectives, which are
often reiterated in other women's organisations:
-to provide a forum for women to
exchange and share their experiences;
-to ensure that women have equal
access to training and production;
-to be aware of the concerns of
women professionals;
-to ensure a more realistic visual
representation of women;
-to establish the means for
transmitting their point of view.
Since this emblematic moment,
projects initiated by women throughout the continent extending to the diaspora,
gained momentum in their efforts to promote African cinema and develop
infrastructures.
While all of the initiatives have
not been able to come to fruition, their encouraging presence indicates the
desire to create sustainable and accessible structures in support of African
cinema and the empowerment of women practitioners in cinema in particular.
Paradoxically, during the years
after the women's Decade, the second wave of feminism began to wane, with
declarations in postfeminist discourses that it had reached its objective of
irradiating sexism.
When in fact, rather than
paradoxical, this decline is quite possibly the consequence of these
multicultural encounters, even confrontations, during the Decade, at which time
an oppositional discourse emerged among women of colour around the world in
response to the hegemonic feminism of and the
domination of discourse, research and knowledge production by white
women.
Moreover, already taking shape in
the 1980s, in response to a feminism consider elitist, ethnocentric, or to
some, even racist, a third wave emerged. By the 1990s, in rupture with the
strategies of struggle and the essentialist aspects of the second wave, a new
generation positioned itself to confront the problems of the present world,
very different from those of the 1970s and 1980s.
This generational rupture and
continuity brings to mind the 2008 Cannes festival roundtable at the Pavilion
of Cinemas of the South entitled: "l’Engagement des femmes cinéastes"
(The commitment of women cineastes).
At the meeting, veteran cineaste
Moufida Tlatli recounted her experiences as a young student in 1968 at the film
school, IDHEC l'École Nationale Supérieure des Métiers de l'Image et du Son in
Paris at which time women were channeled into careers as editors or script
supervisors--or as they were called at that time and still today, "script-girl".
Her younger cohorts spoke about very different experiences that were more on a
par with their male counterparts.
The most edifying aspect of the
discussion was the intercontinental context regarding the plurality of
experiences across generations, ethnicities, cultures and positionalities.
Personal stories and postcolonial
histories were part of a very engaging conversation among women of the South in
general and women of Africa in particular, highlighting a genuine willingness
to meet each other face to face on complex issues. Despite the generational
differences among the cineastes, present experiences are in many ways similar
to those of the first generations.
For example, feminists film studies
that emerged in the 1970s were centred around the term "women and
cinema" as its point of departure. Whereas Safi Faye of that generation,
had already taken a non-gendered position, thus not distinguishing herself from
a male filmmaker: "I do not make a difference between Safi the woman or
Safi the man". A position which echoes the present day sentiments of
Osvalde Lewat, who coming from a later generation of filmmakers, brought into
question the gendering of the term cineaste in the colloquy title at Cannes
that specified "women cineaste."
Nonetheless, these events--such as
this colloquy--which focus on women, exist, in the same way as the emblematic
New York based distribution company "Women Make Movies", because
women filmmakers have not yet broken the glass ceiling!
African cinema(s), itself a
postcolonial phenomenon, emerged in tandem with African independences and has
always existed within a transnational context. Using postcoloniality as the
point of departure, the films dealt with tensions between African tradition and
westernisation, reframing the colonial version of African history and the
politics of identification.
In this regard, La Noire de... by
Ousmane Sembene, released in 1966, had already begun to work within
postcolonial themes. The film examines the psychological trauma of a young
Senegalese woman who finds herself dislocated within a foreign European
environment, where she does not speak
the language, isolated with out resources nor recourse. Similarly, the first
films by women also postulated a postcoloniality in their intentions working
concomitantly within a transnational context.
A generation later, African women
filmmakers continue to work through their multiple identities in their films.
Some are bi-racial from parents of two different races, and this double
identity is problematised in their work. Others have a double nationality or
live as permanent residents and confront issues of integration or the
complexities of identity having been born of the first generation in the
diasporic communities of the West.
Drawing from the notion of double
consciousness explored by the American intellectual W.E.B. Dubois where the
Afro-American lives with a sense of two-ness—as an American, as a black person,
Ghanaian-American filmmaker Akosua Adoma Owusu describes the triple
consciousness of the African immigrant to the United States: (1) she must
assimilate into the American cultural mainstream (2) she is identified with
African Americans by the colour of her skin but may not always identify with
their culture or history, and (3) she has to deal with the African world and
her own line of descent.
African filmmakers have for a long
time insisted on being filmmakers period, and in the case of women, to not have
to also carry the label of woman. Safi Faye for example always stood by this
idea, even when producing Africa-themed films. As the notion of transnational
cinema gathers momentum, the non-identifiability of the filmmaker's nationality
is increasingly garnering notice.
Furthermore, for some filmmakers
residing in the West, Africa is not always the subject of their films nor are
Africans automatically represented in the main characters. Are these films as
well as their aesthetic excluded from the African cinema discourse and
reinserted when the subject focuses on Africa? Besides, the practice of a
cinema without borders by a growing number of filmmakers reposes the question
regarding the categorisation of a film according to the filmmaker's
nationality.
Moreover, certain South African film
practitioners of European, Indian and Malaysian descent are affirming their
African identity and reclaiming their experiences as part of the continent's
history, showing their desire to be included in the dialogue, even when the
themes of their films focus on people with non-African ethnicities.
Africa is a vast continent with
diverse languages, as well as social and political histories, geographical and
demographic specificities, and cultural and religious practices. And thus, its
borders, extending to a global diaspora, engenders a plurality of cinematic
practices.
Furthermore, this transnationality,
with its travelling identities and exilic homelands is increasingly present and
thus demands a redefinition of the concept "African women in cinema",
as well as the renegotiation of its positionality, social location and
subjectivity, not only in terms of filmmaking but also in relationship to its
audience.
In the same way, these
transmutations underscore the fact that these cinemas and cinematic practices
are not a monolith and thus the discourses on Africa women in cinema are based
on the plurality of cinematic histories embracing the intersectionality of
trans/national and racial identification and ethnic and cultural specificities.
I opened this talk emphasising that
my objective was to use a non deficit approach by drawing from positive,
optimistic and encouraging experiences. I want to end in the same spirit. As
Sarah Maldoror has declared: "The African woman must be everywhere: on the
screen, behind the camera, in the editing room, in every stage of the making of
a film. She must be the one to talk about her problems". Africa women
pioneers and leaders in African cinema form an impressive list. Their presence
on the timeline of African cinema is witness to the heritage they leave as role
models, mentors and activists, opening the path to other women who follow them.
I would like to draw from the spirit
of what Safi Faye calls "feministing": to defend the cause of women--while
framing their experiences within the context of their society as the point of
departure. This assertion does not contradict the notion of transnational
African women, but rather integrates these experiences, identities and
positionality into the continuum of their cinematic history.
Following the example of the
admirable Kadidia Pâté, let us close this presentation and open this colloquy
with the objective to "see, discern, compare and draw lessons", an
exercise that she did with extraordinary skill.
(1) Fanta Nacro : l’espoir au
féminin par Bernard Verschueren : le Courrier le magazine de la coopération au
développement ACP-UE N° 190 janvier- février 2002.
(2) Sinemaabi : Djibril Diop
Mambety.
(3) Akosua Adoma Owusu Website
(4) Jadot Sezirahiga. Sarah Maldoror : "Il faut prendre d'assaut la télévision". Ecrans d'Afrique 12: 1995.
Source: Centre pour l'étude et la recherche des femmes africaines dans le cinéma
Text by Beti Ellerson
From the colloquy: Francophone African Women Filmmakers: 40 years of cinema (1972-2012)
Paris, 23 and 24 November 2012
Text and photo courtesy of Beti Ellerson
© Beti Ellerson 2004-2013
Center for the Study and Research of African Women in Cinema | Centre pour l'étude et la recherche des femmes africaines dans le cinéma
www.africanwomenincinema.org
NAU NUA | ART MAGAZINE edition by Juan Carlos Romero
All rights reserved
Paris, 23 and 24 November 2012
Text and photo courtesy of Beti Ellerson
© Beti Ellerson 2004-2013
Center for the Study and Research of African Women in Cinema | Centre pour l'étude et la recherche des femmes africaines dans le cinéma
www.africanwomenincinema.org
NAU NUA | ART MAGAZINE edition by Juan Carlos Romero
All rights reserved