Composed, arranged and performed by Neo Muyanga, this audio cd supplement was part of the Chimurenga Chronicle (October 2011) , a speculative newspaper which is issue 16 of Chimurenga.
Tracklist:
a) 1+1= (a re-composition of a 5000-year-old offering to Lord Ganesha, the Hindu deity, an opener of sorts)
b) 4:7 (heaven’s on the ocean is a proportional refrain on reaching nirvana, the 7th grade, via the mundane material world)
c) 3sin= rθ (sino projection technology theme)
d) 3(x)n (illegal border crossing and migration theme. composed for dancers)
e) e=mcx \rightarrow \infty (a true story about an explosive riot day with SADF soldiers who attacked Soweto on June 16th, 1985. Composed for those who got hurt)
f) ƒ:X→Y (horizon heart aflame. Composed for a lover)
g) (a summing of random themes theme)
h) 4x+2 (the 2 or 4 step theme)
i) y~ 6/8 (a travelling theme in 6 parts over eight. Composed for puppets)
j) y\ge \!\, 6/8 (a running theme in 6 parts over 8 )
k) 1/4° (a kota bread theme. Composed for skolies and thieves)
l) (a perpetual circle. Composed for an apartheid-era multi-racial soccer club)
Chimurenga Chronic: On Circulations and the African Imagination of a Borderless World (October 2018)
What is the African imagination of a borderless world? What are our ideas on territoriality, borders and movement? How to move beyond so-called progressive discourse on “freedom of movement” and “no borders” against the backdrop of deeply Western individualist thinking, something that ultimately keeps up and even reinforces the neoliberal market logic and the nation state (that, as we know, is more and more becoming the security service of a market place, than provider of any social securities of their populations). Much of this discourse is in the pursuit of individual freedoms – broadly framed as “human rights”.
This issue of the Chronic highlights ideas of circulation that include the notion of justice and collective freedoms. Conceptions of community that do not enforce transparency but rather make room for what Glissant called “opacity”. The African world has produced plenty of these, from non-universal universalisms, relational ontologies, refusing that which has been refused to you, and “keeping it moving”.