In her ongoing series spear of a nation (2021), Cynthia MaiWa Sitei responds to the archive of British Social Anthropologist Edward Eva Evans-Pritchard (1902 – 1973), held at Pitt Rivers Museum in Oxford. In 1936 Evans-Pritchard travelled to Luoland in the Nyanza region of Kenya and took 307 photographs of the Luo people who lived there. In his notation to the photographs, Evans-Pritchard describes those who were dressed in Westernised clothes as ‘dignified men’, ‘well-dressed’ and ‘civilised’. Those in Luo dressing, which Evans-Pritchard describes as ‘costumes’, are ‘primitive’ and ‘possessed by spirits.’
MaiWa used photography to consider the different ways in which identities are formed. In spear of a nation, she navigates and critically reflects on her own culture, both through the colonial legacies of Evans-Pritchard’s work, and contemporary choices in self-presentation. In so doing, she questions notions of assimilation and acculturation among Kenyans today and suggests “new” approaches to working with the archives and historical visual records.
What happens when those who are seen never get to see themselves and how they are portrayed and exhibited? In Evans-Pritchard’s photographs, one can argue that the Luo were culturally changed if not “Westernised” in their way of life. They had adopted biblical names and a Christian education and so their identities had begun to change. As was encouraged by the missionaries, people dressed in European clothes and traditional personal adornments and cultural practices were increasingly shunned as less civilised than European culture.
I guess what I want people to know and essentially what I am presenting in spear of a nation is that, as a visual artist when working with the archive especially like the one of Evans-Pritchard which is coming from and was certainly intended for an academic audience and dealing with historical imagery, facts and truth for that matter, you will be prone to making mistakes otherwise how else can you grow and develop yourself as an artist or documentary photographer in this competitive world. My mistake was in not giving this work its required amount of time and attention because I was otherwise engaged with other work commitments. And as I continue to learn about his work, I know that he also made a lot of mistakes and especially with this work on the Luo people. He fully acknowledged that his data was ‘sketchy’ and ‘superficial’.
Another important fact that I like about Evans-Pritchard’s fieldwork photographs of his time in Luoland, 1936 is how multifaceted the archival collection is. When you really take the time to deeply look at the images, you slowly start to realise that there is an abundance of visual information that is available for consideration. My interest in his work is not to celebrate a long-forgotten and recently found photographers, no. Evans-Pritchard was not a photographer, visual artist, or documentary photographer for that matter, he was a social anthropologist who used the medium of photography to provide direct evidence of interactions with the communities and different cultures with which he worked with. And he did it so well because he’s left behind a collection that is in plentiful in every thought possible and which has a lot of potential to be looked at and developed further by academics, visual artists such as myself and more.
On this work on the Luo people, he did not leave a lot of published ethnographies or written information which I find confusing and that which he left was ‘sketchy’ and superficial’ and which resulted in him being called out for the misinterpretations of the Luo people and their political structures.
As spear of a nation continues to develop, questions around Power, Human Perception & Imagination, as well as Authority come into the work. What initially started off with me questioning how Evans-Pritchard could “assume” an identity of the Luo people based on their way of dressing only after spending up to six weeks with them, and me questioning why the Luo people assimilated into the Western culture so quickly and changed their ways has completely evolved.
What inspired me to work with Evans-Pritchard’s archival collection and develop spear of a nation was sparked through conversations. We come from two different tribes my siblings and I - our mother is Bantu, from the Taita and which we relate to the most because we were raised by our mother, aunties, and grandparents. And our father who wasn’t in the picture is Nandi, from the Kalenjin tribe also known as the long-distance runners of the world. My siblings and I have very little memory and connection with this part of our bloodline be we are aware that it’s a part of our identity and so my brother and I through conversations were talking about this part of our culture and tradition that we don’t know much about.
And that’s when I stumbled upon Evans-Pritchard’s work on the Nandi speaking people of Kenya and this was actually the first image that I saw of the women and children standing in attention and looking directly at the camera. I was fascinated. I was intrigued. I was curious, and I had a lot of questions. But I was mostly struck by his images – this one in particularly brought a lot of memories of my time in boarding school. Almost every Kenyan I know has gone to boarding school from primary to high school, it’s very common.
While at school, when a teacher or a person of authority walked in front of you or wanted your attention – whether you respected this person or not, or liked or didn’t like this person, that did not matter. What you had to do was stand up straight and give them the attention they required and needed from you and so what struck me in this image was the women and children’s gaze. Only three women look somewhat pleased of having their picture taken but the others’ gaze can speak a thousand words – they almost look like they would rather not be there. Just like how I felt whenever our wretched school principal would require my attention which was often for punishments.
And so, I painted their headscarves.
On Human Perception & Imagination – through research, I came to learn that in the late 1800 and early 1900 when the British government started entering and occupying spaces in Kenya and other countries in Africa, The Luo diviners who wielded considerable influence during the Per-European days foretold of the coming of marvellous ‘red strangers’, who were supposed to emerge from the sea and the people were advised against showing any hostility to the intruders lest they incur the wrath of the ancestors. And so, when I was questioning why the Luo assimilated into the Western culture very quickly, I had little to no knowledge of this. This is why the Luo people welcomed the Europeans cordially and cooperated with the administration in every way.
However, things would change after they fought in the first world war. And so, my understanding of the Luo through Evans-Pritchard’s collection and published works by other ethnographers on the Luo people is evolving as I continue to develop this body of work. I let the research guide spear of a nation just as much as the archive of Edward Evan Evans-Pritchard.
When people look at my response to Evans-Pritchard’s archive, I am curious what they take from it? I’m curious what conversations they are having with themselves or whoever that is with them about the work. I am curious because I’m often questioning my own visual literacy when I am reading Evans-Pritchard’s images of the Luo people and especially because they are dealing with historical backgrounds and facts. With this work, I am always battling with this question, ‘Are we culturally attuned to read and understand images?’ And if we are, ‘does our perception and imagination of different cultures in this case Luo people equal our understanding and knowledge of them?’
In her ongoing series spear of a nation (2021), Cynthia MaiWa Sitei responds to the archive of British Social Anthropologist Edward Eva Evans-Pritchard (1902 – 1973), held at Pitt Rivers Museum in Oxford. In 1936 Evans-Pritchard travelled to Luoland in the Nyanza region of Kenya and took 307 photographs of the Luo people who lived there. In his notation to the photographs, Evans-Pritchard describes those who were dressed in Westernised clothes as ‘dignified men’, ‘well-dressed’ and ‘civilised’. Those in Luo dressing, which Evans-Pritchard describes as ‘costumes’, are ‘primitive’ and ‘possessed by spirits.’
MaiWa used photography to consider the different ways in which identities are formed. In spear of a nation, she navigates and critically reflects on her own culture, both through the colonial legacies of Evans-Pritchard’s work, and contemporary choices in self-presentation. In so doing, she questions notions of assimilation and acculturation among Kenyans today and suggests “new” approaches to working with the archives and historical visual records.
What happens when those who are seen never get to see themselves and how they are portrayed and exhibited? In Evans-Pritchard’s photographs, one can argue that the Luo were culturally changed if not “Westernised” in their way of life. They had adopted biblical names and a Christian education and so their identities had begun to change. As was encouraged by the missionaries, people dressed in European clothes and traditional personal adornments and cultural practices were increasingly shunned as less civilised than European culture.
I guess what I want people to know and essentially what I am presenting in spear of a nation is that, as a visual artist when working with the archive especially like the one of Evans-Pritchard which is coming from and was certainly intended for an academic audience and dealing with historical imagery, facts and truth for that matter, you will be prone to making mistakes otherwise how else can you grow and develop yourself as an artist or documentary photographer in this competitive world. My mistake was in not giving this work its required amount of time and attention because I was otherwise engaged with other work commitments. And as I continue to learn about his work, I know that he also made a lot of mistakes and especially with this work on the Luo people. He fully acknowledged that his data was ‘sketchy’ and ‘superficial’.
Another important fact that I like about Evans-Pritchard’s fieldwork photographs of his time in Luoland, 1936 is how multifaceted the archival collection is. When you really take the time to deeply look at the images, you slowly start to realise that there is an abundance of visual information that is available for consideration. My interest in his work is not to celebrate a long-forgotten and recently found photographers, no. Evans-Pritchard was not a photographer, visual artist, or documentary photographer for that matter, he was a social anthropologist who used the medium of photography to provide direct evidence of interactions with the communities and different cultures with which he worked with. And he did it so well because he’s left behind a collection that is in plentiful in every thought possible and which has a lot of potential to be looked at and developed further by academics, visual artists such as myself and more.
On this work on the Luo people, he did not leave a lot of published ethnographies or written information which I find confusing and that which he left was ‘sketchy’ and superficial’ and which resulted in him being called out for the misinterpretations of the Luo people and their political structures.
As spear of a nation continues to develop, questions around Power, Human Perception & Imagination, as well as Authority come into the work. What initially started off with me questioning how Evans-Pritchard could “assume” an identity of the Luo people based on their way of dressing only after spending up to six weeks with them, and me questioning why the Luo people assimilated into the Western culture so quickly and changed their ways has completely evolved.
What inspired me to work with Evans-Pritchard’s archival collection and develop spear of a nation was sparked through conversations. We come from two different tribes my siblings and I - our mother is Bantu, from the Taita and which we relate to the most because we were raised by our mother, aunties, and grandparents. And our father who wasn’t in the picture is Nandi, from the Kalenjin tribe also known as the long-distance runners of the world. My siblings and I have very little memory and connection with this part of our bloodline be we are aware that it’s a part of our identity and so my brother and I through conversations were talking about this part of our culture and tradition that we don’t know much about.
And that’s when I stumbled upon Evans-Pritchard’s work on the Nandi speaking people of Kenya and this was actually the first image that I saw of the women and children standing in attention and looking directly at the camera. I was fascinated. I was intrigued. I was curious, and I had a lot of questions. But I was mostly struck by his images – this one in particularly brought a lot of memories of my time in boarding school. Almost every Kenyan I know has gone to boarding school from primary to high school, it’s very common.
While at school, when a teacher or a person of authority walked in front of you or wanted your attention – whether you respected this person or not, or liked or didn’t like this person, that did not matter. What you had to do was stand up straight and give them the attention they required and needed from you and so what struck me in this image was the women and children’s gaze. Only three women look somewhat pleased of having their picture taken but the others’ gaze can speak a thousand words – they almost look like they would rather not be there. Just like how I felt whenever our wretched school principal would require my attention which was often for punishments.
And so, I painted their headscarves.
On Human Perception & Imagination – through research, I came to learn that in the late 1800 and early 1900 when the British government started entering and occupying spaces in Kenya and other countries in Africa, The Luo diviners who wielded considerable influence during the Per-European days foretold of the coming of marvellous ‘red strangers’, who were supposed to emerge from the sea and the people were advised against showing any hostility to the intruders lest they incur the wrath of the ancestors. And so, when I was questioning why the Luo assimilated into the Western culture very quickly, I had little to no knowledge of this. This is why the Luo people welcomed the Europeans cordially and cooperated with the administration in every way.
However, things would change after they fought in the first world war. And so, my understanding of the Luo through Evans-Pritchard’s collection and published works by other ethnographers on the Luo people is evolving as I continue to develop this body of work. I let the research guide spear of a nation just as much as the archive of Edward Evan Evans-Pritchard.
When people look at my response to Evans-Pritchard’s archive, I am curious what they take from it? I’m curious what conversations they are having with themselves or whoever that is with them about the work. I am curious because I’m often questioning my own visual literacy when I am reading Evans-Pritchard’s images of the Luo people and especially because they are dealing with historical backgrounds and facts. With this work, I am always battling with this question, ‘Are we culturally attuned to read and understand images?’ And if we are, ‘does our perception and imagination of different cultures in this case Luo people equal our understanding and knowledge of them?’