#nyansapo

[obengwoha]

Nyansapɔ

Nyansapɔ wɔ hɔ yi, wɔsane no badwemma

Ɔsanaa 9, 2019

[youtwitinmyface]

THE EPITOME

The idea I had behind this character is that she is the most powerful superhero in the world, with other two dozen different super-powers. The problems is, she’s so powerful that she can handle any threat in minutes. Therefor she’s bored, because she has no challenges. And none of the other superheroes let her join their teams because with her around they’re irrelevant.

I don’t think it was in…

[micdotcom]

Paris mayor denounces black feminist festival because it is "forbidden to white people"

In a series of tweets on Sunday, Paris Mayor Anne Hidalgo condemned a black feminist festival planned for July. The three-day festival, she said, is discriminatory because it is "forbidden to white people," the Associated Press reported.

The Nyansapo Festival, slated for July 28 to 30, aims to "put the accent on how our resistance as an Afro-feminist movement is organized. The festival is organized into distinct spaces: 80% of the venue is reserved for black women only, another section is open to black people of any gender and the third section is open to all. "We aim to build long-term strategies and solidarities, and that is why it is important to meet, to share so we can keep fighting," its website states.

Several anti-racism groups denounced the festival for being discriminatory. The International League Against Racism and Anti-Semitism went so far as to say "Rosa Parks would be turning in her grave," according to the BBC.

On Monday morning, Hidalgo tweeted that she had reached a "clear solution" with the organizers. Read More (5/29/17 11:53 AM)

[unshaded-chronicles]

Discours de clôture du festival Nyansapo

Discours de clôture du festival Nyansapo

Voici la version écrite du discours que j’ai prononcé lors de la clôture du NyansapoFest, organisé fin juillet 2017 à Paris par le Collectif afroféministe MWASI. “Bonjour à toutes et à tous, THIS IS THE END Aujourd’hui se finit le festival afroféministe européen Nyansapo. Je ne vous cache pas que je suis un peu émue. Bon bah voilà, c’est le début de la fin, pas pour nous, hein, mais pour la…

[cl4ire0bscurephotography]

| Summer Sisterhood | part 1

crédit photos: @cl4ire0bscurephotography & @virginiaquadjovie​/

https://www.facebook.com/cl4ire0bscure/

https://www.facebook.com/VirginiaQPhotographe/

Muses: Afrofem @festival Nyansapo

Paris, 2017

Do not remove the credits

[iamthetarotpractitioner-blog]

#adinkrasymbol of the day #Nyansapo contains a simple lesson on making the best decisions for your life. It highlights that intelligence, wisdom and ingenuity is needed in order to be able to make such decisions. Wisdom comes in so many ways, though some can be natural, it is important to note that wisdom is gained through life experiences and education. Do not be afraid of self education no matter your level of intelligence. I am always learning and forever a student. #adinkra #oraclecards #tarotdaily #cardoftheday #ghana #dailytarot #tarotreader #divination #wisdomknot #selfeducation #research https://www.instagram.com/p/B24AWlWnDZj/?igshid=1s8rvxbk818ta

[bellus-spiritus]

CONGRATULATIONS to @desti.knee on the first article on her work 🙏🏽❤️🙌🏽 I know she is not about attention like this at all! “It’s about the ART not about me!” Which is one of the reasons why I have so much respect and appreciation for her in this “Me, Myself & I” world we live in that focuses on the superficial, the followers, the likes... and then what? What are we really contributing to the greater good!? SUPPORT the ARTS Repost @desti.knee ... I recently got interviewed about my work with African & African American art & artists by Kwabena Adjei-Owusu, he is the Africa Special Interest Group (SIG) Secretary, and Editor for the Magazine for the Mensa High IQ organisation. The magazine is called Nyansapo (meaning wisdom), and it is distributed to Mensa members. One of the aims of the magazine is to promote Africa and African culture to its members, and to create a space for intelligent dialogue about the continent. To me what I do is not about me, it is about the art and the artists and the fact that we live in very interesting and exciting times when it comes to our art. I love the fact that the theme for this issue (see 3rd image) can be embodied within the Adinkra symbol Fawohodie, which is the symbol of independence, freedom and emancipation #BlackRenaissance • • #artlover #artcollector #artcurator #artadvisory #artadvisor #artmuse #destineeross #blackwomeninthearts #representationmatters #wematter #blackculture #blackness #blackexcellence #blackart #blackhistory #mensa #nyansapo #kehindewiley #derrickadams #amoakoboafo #africa #africanart #contemporaryafricanart #africanamericanart #blackportraiture #blackbeauty #blackgirlmagic #blackjoy #blackpower https://www.instagram.com/p/B0MA0HqlmZc/?igshid=1um5u1mensnh3

[angryfro]

CHRONIQUE INSOLENTE #2

Suite au fameux camp d'été décolonial d'août 2016 qui avait fait beaucoup parler de lui, réussissant même l'exploit d'unifier tout l'échiquier politique dans des violentes diatribes contre ces méthodes racistes d'anti-racistes promouvant la haine de l'autre, c'est le Nyansapo Fest qui a pris la relève. Festival ni plus ni moins "interdit aux blancs" selon un membre du FN ... ou presque. 

Si le fait que ce soit le trésorier du Front National qui dénonce une "conception ouvertement racialiste" prête délicieusement à rire, il est préoccupant de constater que cet appel "républicain" soit même approuvé par des associations anti-racistes. Et dire que certains croyaient depuis tout ce temps qu'elles refusaient d'entendre le cri de l’oppression blanche dans ce pays. La LICRA qui approuve la dénonciation d'un membre du FN, risiblement drôle, non ? En espérant que ça en fera sursauter plus d'un FNiste convaincu.

On n'est plus à une énième manipulation politique du FN qui surfe sur la thématique du "racisme anti-blanc", terme rendu populaire par l’extrême droite et repris mimétiquement par la droite, favorisant un antagonisme communautaire faisant des distinctions entre les types de racisme. Il y aurait donc le racisme et le racisme ANTI-BLANC et on devine facilement l'importance supérieure accordée au dernier par le FN. 

Les blancs ne faisant pas l'objet de discriminations en ce qui concerne le travail ou le logement ; les blancs étant largement surreprésentées dans les catégories socio-professionnelles supérieures et dans les beaux quartiers de France où la volonté de préserver l'entre soi-blanc y est clairement affiché ... "entre-soi" parce que le communautarisme c'est évidemment pour les noirs et les zarabes ; on n'aurait pu croire naïvement qu'un événement anecdotique comme celui-ci qu'on peut imaginer rassembler moins de 1000 personnes - l'édition 2016 du camp décolonial à Reims en ayant rassemblé seulement 200 - ne fasse pas l'objet de plus d'émois que ça. Surtout après cette campagne médiatique contre le camp qui n'ayant pu être interdit a au contraire rameuté davantage de monde selon les organisatrices, permettant ainsi l'édition 2017. 

Et en sachant que le projet d'ouverture d'une salle de boxe identitaire à Lyon qu'on peut assumer vigoureusement contre l'intrusion de non-blancs, ne provoque bien sûr pas cette indignation chez les membres de l’extrême droite et même chez les associations antiracistes par ailleurs. Si le FN souhaite garder sa crédibilité, il serait peut-être temps que SOS Racisme & co jouent le jeu du FN de manière plus assidue et pas juste à l'approche des présidentielles, non ? Ne soyons pas si vite pessimistes, peut être va t-on voir des affiches dans le métro à quelques jours des législatives. Après tout, il faut bien qu'ils fassent semblant de rentabiliser tout ce pompage de subventions dans des simulacres d'actions anti-racistes.

 Donc, le véritable problème résiderait dans le fait qu'il soit CLAIREMENT affiché comme "interdit aux blancs". Parce qu'en réalité la plupart des champs politiques, sociaux, culturels sont non-mixtes, de manière non-assumée cependant. De plus, certaines initiatives telles que les maisons de femmes dans les quartiers populaires composées de femmes non-blanches bénéficient d'une aide étatique sans que cela ne fasse sourciller personne. Plus encore, un festival lesbien interdit aux hommes et aux femmes hétérosexuelles a même été soutenu par la Mairie de Paris sans que l’extrême droite n'appelle à un acte flagrant d'"hétérophobie" et de "sexisme anti-hommes".

Mais l'est-il vraiment, "interdit aux blancs" ? 

Pas vraiment, en fait puisque le descriptif de l’événement sur Facebook indique un espace ouvert à tout le monde. Et il est surprenant de constater que quand le festival se targue d'être un espace non mixte composé de femmes noires à 80%, personne ne relève le fait que certaines parties du festival ne soient pas ouvertes aux autres minorités raciales ou fermées aux hommes Y COMPRIS noirs. Le seul fait outrageusement choquant est en réalité l'exclusion de personnes blanches, non l'exclusion de certaines personnes tout court. 

Sur ce, je terminerai donc avec cette phrase dans un anglais insolent ... "White people, it's not always about you". 

La révolution viendra de la vérité et de l'amour suprême. Peace.

[polloinfernal]

NON-MIXITÉ : OCÉANEROSEMARIE SÈCHE LES PLEURS DES HOMMES BLANCS

Au-delà de la provoc un peu gratuite, une réflexion salutaire sur la non-mixité.

[levant]

Lorsqu’il s’agit de la question des femmes et du genre, un présupposé tabou et silencieux s’impose : le terme «femme», en réalité, désigne une femme blanche. Mais toutes les femmes ne sont pas blanches. Et si l’on accepte l’existence du sexisme et du patriarcat, il faut également accepter l’existence du racisme.

Maboula Soumahoro

[gauchedecombat]

Drame de la non-mixité : #Enthoven confond le Nyansapo festival et… Suavelos #antifa Il ne m'était pas apparu que le Nyansapo festival ait commis des crimes de guerre en masse, mais bon...

[ourkinfolx]

No. 1: Fania

Fania Noel is a woman with plans. And not just the vast, sweeping plans like the dismantling of capitalism and black liberation. She also has smaller, but no less important, plans like brunch with friends, hitting the gym. 

“Every week, I put in my calendar the times I need to be efficient,” she explains. “So I put what time I work out, with my friends, my time to watch TV shows, to read. And after, I can give people the link to put obligations.”

The link she’s referring to is her online scheduling system connected to her personal website. It’s one I’ve become well acquainted with after our first two failed attempts to schedule interviews. We had plans to meet in person, in a Parisian Brasserie she’d recommended, but between canceled flights and buses, Skype turned out to be the most practical option. Our disrupted travel was just one in a long list of inconveniences brought on by the virus safety measures. It might even be said that the coronavirus also had plans. 

The global pandemic and subsequent slowing of—well, everything comes up a few times in our conversation. Like some of the other activists I’ve talked to, Fania sees a silver lining, an opportunity.

“This might be the only sequence of events in the history of humanity that you have the whole planet living at the same tempo, being in quarantine or locked down or slowed activity,” she says. 

“So we all have a lot of time to think about how [society is] fucked up or the weight of our lives in terms of this society. And I think we have to ask if we want to go back to this rushed kind of living. It’s really a game changer.”

I first heard of Fania, a Haitian born afro-feminist, earlier in the year, while talking to a Parisian friend about the need for more black spaces in the city. She angrily described how a few years ago, Fania tried to have an event for black women, only to be met with fierce backlash and derision from not just right-wing groups, but anti-racist and anti-Semitic groups. The event wasn’t actually Fania’s alone; it was an effort by Mwasi Collective, a French afro-feminist group that she’s involved with. 

Either way, it was a minor scandal. Hotly debated on French TV and radio. Even Anne Hidalgo, Paris’s mayor, voiced disapproval. Critics claimed the event, called Nyansapo Festival, was racist itself by exclusion because most of the space had been designated for black women only. 

Despite all the fuss, the Nyansapo Festival went on as planned. Several years later, following the killing of George Floyd and the international movement that followed, Anne Hidalgo published a tweet ending with the hashtag #BlackLivesMatter. I found it curious, she’s always struck me as more of an #AllLivesMatter type. 

I ask Fania if, given the tweet and possible change of heart from the mayor, she thinks her event would be better received in the current climate. She points out that there had been two Nyansapo Festivals since, with little to no media coverage, but seems overall uninterested in rehashing the drama. 

“We’re way beyond that now,” she says, shaking her head. She ends it in a way that will be familiar to anyone who’s ever been almost imperceptibly corrected by a black woman, and I quickly move on to the next topic. 

It’s not until later, when reading some of her other interviews, that I’m able to fully contextualize our exchange. It’s common for activists, especially those working in or belonging to a culture where their identity makes them a minority, to be asked to view their work through the lens of conditional acceptance of a larger group of oppressors and/or gatekeepers. Asking feminists what men think, asking LGBT how they plan to placate heterosexuals. In her dismissal, Fania resists the line of questioning altogether, and in another interview, she makes the point more succinctly when explaining why she doesn’t believe in the concept of public opinion: 

“As an activist, the core ‘public’ is black people and to think about the antagonism and balance of power in terms of our politics rather than its reception. It’s normal in a racist, capitalist, patriarchal society that a political [movement] proposing the abolition of the system is not welcomed.”

One might argue if you’re not pissing anyone off, you’re not doing anything important. 

Rolling Stone’s July cover is a painting featuring a dark-skinned black woman, braids pulled into a round bun on her crown. She has George Floyd’s face on her T-shirt and an American flag bandana around her neck. One of her hands is raised in a fist, the other holds the hand of a young black boy next to her. Behind her, a crowd, some with fists also raised, carry signs with phrases like Our Lives Matter and Justice For All Now. 

According to Rolling Stone, they tasked the artist, Kadir Nelson, with creating something hopeful and inspirational and he “immediately thought of Eugène Delacroix’s ‘Liberty Leading the People,’ the iconic 1830 painting that depicts a woman leading the French Revolution.”

Regarding his choice to center a black woman in the piece, he explains: “The people who were pushing for those changes were African American women. They are very much at the forefront in spearheading this change, so I thought it was very important for an African American woman to be at the very center of this painting, because they have very much been at the center of this movement.”

During our call, I mention the painting and ask Fania her thoughts on why, so often, we find black women at the forefront of any social justice or human rights movement.

“Women have always organized,” she says simply. “Women work collectively, they run organizations.” She points to the church and organized religion as an example. 

“Look at the composition of church. Who’s going to church, who’s going to ask for help from God?”

Anyone who’s spent time in the houses of worship for a patriarchal religion has vivid memories of the very present men in the room. From the booming voices and squared shoulders of the pulpit to the stern, sometimes shaming looks of brothers, uncles, fathers. But the women, often more numerous, run the councils and the choirs. Around the world women pray more, attend church and are generally more religious. And the men?

“In a context of church, it’s really acceptable to ask for help from God. Because it’s God,” Fania says. “But you don’t have a lot of black men, a lot of men in any kind of church.”

That isn’t to say that men, especially black men, are complacent. Fania notes that traditional activism goes against the patriarchy’s narrow view of masculinity. 

Activism, she explains, requires one to acknowledge they’ve been a victim of a system before they can demand power. And for a lot of men, that’s not an option. 

“They want to be seen as strong,” she says. “As leaders. They want to exert control.”

In short, both black men and women acknowledge the system would have us powerless, but while women organize to collectively dismantle it, men tend to stake out on their own to dominate it. 

Black capitalism as resistance isn’t new, and was more prominent during the civil rights movement, which was largely led by men. In 1968, Roy Innis, co-national director for the Congress of Racial Equality (CORE) opined, 

“We are past the stage where we can talk seriously of whites acting toward blacks out of moral imperatives.” While CORE’s other director, Floyd McKissick, reasoned, 

“If a Black man has no bread in his pocket, the solution to his problem is not integration; it’s to get some bread.”

More recently the dynamics of this played out in real time on Twitter as Telfar, a black, queer-owned fashion label, sent out notifications of a handbag restock only to be immediately descended upon by a group of largely black, male resellers. Telfar describes itself as affordable luxury for everyone, and for many of the black women who buy Telfar, it exists as proof that class and fashion need not be so inextricably linked. But for the men who bulk purchased the bags just to triple the price and resell, these were just more items to wring capital out of on their quest to buy a seat at the table. 

Of course, it’s not unreasonable to argue that the purchase of a product, regardless of who makes it, as a path to liberation is still black capitalism. And in another interview, Fania specifically warns against this type of consumption. “Neoliberal Afrofeminism is more focused on representation, making the elite more diverse, and integration. This kind of afrofeminism is very media compatible. Like great Konbini-style videos about hair, lack of shades of makeup, and [other forms of] commodification.” But, she explains, “The goal is a mass movement where our people are involved, not just passively or as consumers.” 

But can consumption be divorced from black liberation if it’s such a key aspect in how so many black people organize? I bring up all the calls to “buy black” that happened in the wake of George Floyd. Some of it could be attributed to the cabin-fever induced retail therapy we all engaged in during quarantine. And for those of us who, for whatever reason, were unable to add our bodies to a protest, money seemed like an easy thing to offer. Buy a candle. A tub of shea butter. A tube of lip gloss. But what did it all really accomplish, in retrospect?

“We have to think about solidarity,” Fania explains. “Solidarity is a project. When we say support black-owned business, we still have to think about the goal, the project. So if we support coffee shops, bookshops, hair dressers that have a special place in the community and are open to the community and in conversation with the community, it’s good and it can help. But if it’s just to make some individual black people richer, it’s really limited.”

Black capitalism vs anti-capitalism remains an ongoing debate, but shouldn’t be a distraction. In the end, everyone will contribute how they best see fit and we still share a common goal. Besides, we’ll need all hands on deck to best make use of our current momentum. And that’s something Fania underscores in one of the last points she makes during our conversation:

“Something we have to repeat to people is that these protests: keep doing them. Because you have years and years of organization behind you. People came out against police brutality and a week later we’re talking about how we move towards the abolition of police, how we go towards the abolition of prison. How we move towards the end of capitalism. And this is possible because you have a grassroots organization thinking about the question even when no one else was asking it. So now we have the New York Times and the media asking if these things are possible. But that’s because even when we didn’t have the spotlight, we were working on the questions about the world after. And every day radical organizations, black liberation organizations, are thinking about the world after and the end of this system. And when protests and revolts happen, we can get there and say ‘we have a plan for this.’”

[unshaded-chronicles]

Charlie Brinkhurst-Cuff The controversy around a black feminist festival in Paris fails to acknowledge the differences between segregationist white spaces and subversive black spaces

[ndayapetitefleur]

Nyansapo Fest Afrofem . J'ai la sensation d'être entrée dans l'histoire en ayant participé à ce rassemblement. . Mention spéciale pour l'échange avec l'artiste Casey : Une tuerie de véracité . ✊✊✊ #jyetais #nyansapo #afrofem #festival #afro #casey

[cushydiet-blog]

Paris mayor wants black feminist Nyansapo festival banned - https://goo.gl/RL7W9W - #Banned, #Black, #Feminist, #Festival, #Mayor, #Nyansapo, #Paris, #World_News

[antikorg]

Non-mixité : un taillis épineux ?

Non-mixité : un taillis épineux ?

2021-11-17 16:01:30 Source Camp d’été décolonial : août 2016, Festival Nyansapo : mai 2017, stage syndicat Sud Éducation 93 : novembre 2017, Université Tolbiac Paris I : avril 2018, autre stage Sud Éducation 93 : novembre 2019… Pour ne citer qu’eux. Les dates se succèdent mais les polémiques perdurent. Il y a comme un air de déjà vu qui revient à chaque fois en grillant tout ou presque sur son…