Sunday 5 August 2012

http://culturalstrategies.org/projects/afpck/



The Cultural Strategies Initiative (CSI) and its international partners and the Center for Partnership and Civic Engagement Trust (CEPACET) and its nine Kenyan coalition organizations, seek to implement a 2-year project to work with artists, arts organizations and civil society organizations throughout Kenya to engage the arts, education, government and business sectors in creating lasting networks of peace building, civic participation and the furtherance of democracy beginning with that country’s upcoming 2012 election cycle.  Preceding and during the election season, projects will focus on reducing election-related violence, in order to provide for full democratic participation by all, and particularly women and youth.  Post-election projects shall involve Anti-Corruption and Accountability campaigns.
All activities will be designed to integrate democratic civil engagement principles and themes with community generated arts and cultural products:  training on arts and non-violent conflict resolution; locally-generated artistic presentations across the country  in all mediums; a major series of arts programs for and by youth and gang members in the Mathare Valley ghettos; a community radio stations networking project; community dialogues to allow for processing the meanings of the work and promoting constructive self-expression; youth and community leadership workshops; art projects in schools; art parade escorts to the polls and pop-up arts centers for voters waiting on lines; intra-community peace postcards and photographic contests and exhibitions. The International Team will generate international publicity and also activate a worldwide network of exhibition platforms, both physical and virtual, where Kenyan art and media being generated from the project can reach a global audience that can, through social media channels, respond critically and artistically to the work, creating an “active witness” response to events in Kenya as they unfold.

Logo by Abe Dolinger

Thursday 15 September 2011


“Τhe Island We Share” Cypriot Documentary Released

Posted on 05 June 2011 by

“The Island We Share,” is the title of the documentary by Danae Stylianou, where three Greek Cypriots and three Turkish Cypriots live in the same house for five days, traveling along the north and south part of the border line which separates their homeland in two parts . The six young people discuss different versions of history, share stories and experiences of the past and together they think about the future.

The documentary lasts 100 minutes and is an idea by ​​Danae Stylianou. During the documentary, viewers can hear music by Cypriot artists from both communities of the island. The newspaper the “Liberal” notes that the film raises questions such as the role of Turkey in Cyprus and its impact on each community separately, how the Greeks see the occupation and the lack of security on their island, how the Turkish Cypriots face the oppression from Turkey and the isolation from the world, the colonization, the poison of nationalism and how this separates the people, the diversity of the two religions and the importance of history which has been taught differently in the two communities .

The director in her statements to the newspaper, notes that the documentary is essentially a journey of emotions: “This fly-on-the-wall movie without a script, stars six young Cypriots whom none have acting experience. The camera follows them and records their life, conversations and different emotions from their first acquaintance, until the last day of their journey, while they are crossing their divided homeland, “says Danae Stylianou.


http://greece.greekreporter.com/2011/06/05/τhe-island-we-share-a-documentary-of-the-co-existance-of-six-greek-and-turkish-cypriots/

Monday 8 August 2011

In This Waiting / Anna Tsiarta

http://www.inthiswaiting.com/en/

In This Waiting / Anna Tsiarta

Some two thousand Greek and Turkish Cypriots went missing during the bi-communal conflicts of the 1960s and the Turkish invasion of Cyprus in 1974. Seven relatives of these missing recall their harrowing stories: from their last moments together until recent exhumations began to shed light on the possible fate of their loved ones. As they struggle to come to terms with what happened then and what the future may hold, their stories reveal how those events have shaped not only their lives, but also their divided country.


Director:Anna Tsiarta
Script:Anna Tsiarta
Photographer:Haris Haralambous
Montage:Sara Maamouri
Sound:Marco Lopez
Music:Michalis Chrysanthou
Producer:Anna Tsiarta
Production:Roads and Oranges Film Productions, New Films
Co-production:Cinema Advisory Committee
Type:HD Color-B&W
Production Country:Cyprus
Duration:68'
Production Year:2011
World Sales:Roads and Oranges Film Productions, New Films Anna Tsiarta T. +357 2232 3149 newfilmsltd@gmail.com
Screening Schedule
PAVLOS ZANNAS:Tuesday, March 15, 2011 - 15:00
TONIA MARKETAKI:Wednesday, March 16, 2011 - 22:30

Thursday 3 March 2011



Music and Poetry Build Bi-communal Peace Culture in Cyprus

‘My Country is Cut in Two’

Cyprus is an island so small that it takes merely an hour to drive the narrow width from north to south coasts. Yet the Greek and Turkish Cypriot population have been completely segregated by ethnicity since 1974. Though they may live only hundreds of meters apart, children have grown to young adults over these twenty-five years and never seen someone from the other side. Yet if one were to watch folk dancers or hear Cypriot songs on either side, it is likely that the same tunes will fill the air. The popular folk tune ‘Dillirga’ is sung with Greek words in the south and with Turkish words in the north, but it is a song deeply linked to the identity of all Cypriots.

In growing numbers over the past years, when permitted, Greek and Turkish Cypriots have met together in the UN-administered buffer zone that bisects their island (the Turkish Cypriot authorities banned Turkish Cypriots from attending bicommunal meetings beginning on December 17th 1997; over a year later, the ban continues). They engaged in dialogue, build relationships and created an alternative to the mainstream cultures of nationalism and division that are highly militarized in both north and south. In the struggle to establish this alternative ‘peace culture’ in Cyprus, music and poetry play a significant role. From the Bi-communal Choir and mixed groups of rock musicians that perform at bi-communal events, to the songs citizens sing together when they want to express their desire for peace, music carries a powerful sense of liberation and reconnection for Cypriots from both sides, epitomized when they sing ‘Dillirga’ together, alternating Greek and Turkish verses.

Music and poetry has been used in Cyprus to transform conflict at conceptual, emotional and cultural levels - through mind, heart and body. Lyric music helps keep the vision of peace alive and deeply felt. It is a tool and impetus for communication, collaboration and celebration, cornerstones of a budding common culture, not Greek or Turkish, but Cypriot, non-divisive and hopeful - peace culture.

Since the 1960’s, topical songs have raised consciousness about peace and justice worldwide. Home grown topical music has helped Cypriots to envision the potential for peace, reframe perspectives on the issues, and conceptualize imaginative strategies for conflict resolution. In the musical poem ‘When Cyprus Becomes One’, Greek Cypriot rap artist Hajimike crafts a hopeful image of conflict transformation with his wry vision of Cyprus’ possible futures, the dire or desirable scenarios which will emerge from an untenable status quo:

‘Refugees in their home
missing persons reunited
weapons cast away
living life, having a say...
or is it such an impossibility
beyond the next century
a strange mystery, a fallacy
for Cyprus to be one?’

Informative songs promote greater understanding of the sources and dynamics of conflict, revealing the harm of stereotypes, and the need to build cooperative security as an alternative to living constantly on the brink of violence. An anti-war song promotes awareness and analysis about how conflicts can escalate or be mitigated through improved inter-group relations and non-violent approaches.

Greek Cypriot singer Katie Economidou performs the anti-war ‘Kardashim Duymuz’ (‘My Brother’) by famous Turkish singer/songwriter Zulfa Livaneli, a song that reframes conflict as a mutual problem, helping identify the common interests and fundamental human needs that are endangered by violence.

A good topical lyric stimulates thinking about problem solving, even creates a fantasy equation for resolving a conflict. Poetic imagery can enhance the ability to see both sides of an issue and common elements of transcultural identity, as in the poem by Neshe Yashin, ‘Which Half’:

‘They say a person should
love their homeland
that’s also what
my father often says.
My homeland
has been divided in two
which of the two pieces
should I love?’

The transformative impact of music reaches beneath the conceptual level, to the heart level, where it touches emotions and values, and energizes solidarity for action. Simple peace songs help teach peace as an essential value to children, helping adults reconnect with, and pass on, the feeling of peace. A visionary lyric reminds us about the critical importance of core human feelings such as hope and love, which can be empty platitudes when not grounded in as impactful a context as a good song, like John Lennon’s ‘Imagine’ - still sung by Cypriot peacebuilders as a reminder of our common human potential.

The sonority of music itself helps process difficult emotions, catharting despair and denial, and validating repressed fears and hopes. It literally gives heart and hope, exemplified in performances of the song ‘Umutzuz Olma Arkadash’ (‘Don’t Be Hopeless My Friend’), based on a collaborative poem written by the student poetry group of prominent Turkish Cypriot poet Mehmet Kansu. The song, punctuated by handclap accents, essentially states that ‘though there are tanks and guns around us’ and ‘though we can’t touch each other’s hands,’ someday we will see ‘peace and love together, like the rising sun.’ Music encourages political action by supporting feelings of solidarity, helping a political opposition develop group identity, lift morale in difficult times, and clarify its vision and values.
Bi-communal event. Photo John Ungerleider
At the social and cultural level, music and poetry provide a forum for developing creative communication through collaborative projects, building common culture and celebrating together. Music facilitates intercultural communication by making possible listening across cultures through the universal languages of rhythm, melody and harmony. Lyric meaning and feeling are shared as artists improvise live or collaborate in recorded venues. Any collaboration deepens dialogue skills, such as listening and authentic expression, leading to a sense of mutual understanding. These skills form the foundation for collaborative problem solving and principled negotiation in general.

Working collaboratively in 1978 when there were no bi-communal meetings at all, Turkish Cypriot poet Neshe Yashin and Greek Cypriot musician Marios Tokas composed ‘My Country is Cut In Two’ (‘Yurdum Ikiye Bolundu’). The Bi-communal Choir performs it in Turkish and Greek. It has been recorded by the famous Greek singer Yiorgos Dalaras who sings it in every concert, ironically often mixed with a nationalistic context and spirit. Katie Economidou recalls: ‘I remember one night in Limassol where we were with Neshe in a concert by Dalaras and when he was singing this song everybody stood up and sang. A lot of them were crying and of course no one recognised Neshe in the crowds. I turned to her and said: you see what a gift you gave to these people?’

A poetry and visual art collaboration in 1995 produced the book ‘Nicosia’, with poems by Neshe Yashin and Michalis Hadjipieris set to paintings and murals of their common, divided city by Georgios Kepola. Poems and song lyrics are published along with articles in the bi-communal magazine Hade, begun in 1997.

Bands from either side, who had worked together to perform at bi-communal events, were in the early stages of meeting to produce and record a jointly written peace song to enter in the Eurovision contest when the bi-communal meeting ban froze all collaborative efforts. Ironically a story appeared in the Cyprus Mail, on April 1, 1998 stating that Cyprus’ Eurovision song entry was disqualified since it was not bi-communally produced. This story turned out to be an April Fool’s joke, but with poignant effect.

Peace culture takes root in songs that contain the spirit of peace in Cyprus and are known bi-communally. The best loved include famous Greek songwriter Mikis Theodorakis’ ‘Chrysoprasino Phylo’ (‘Golden Green Leaf’), referring to the shape and the colours of Cyprus in the Mediterranean, and Turkish Cypriot singer/songwriter Acar Akalin’s hopeful ‘Guzel Gunler’ (Nice Days). Cultural self-identification is expanded by learning other peoples’ songs. Katie Economidou recounts her daughter’s favourite at bedtime is lullaby ‘Durnam’ sung in Turkish. In an atmosphere of multicultural cross fertilization and fusion, similarities and differences are appreciated.

The growing culture of ‘world music’ models a more international, global sense of cultural identity. The trusting relationships emerging from cross-cultural recognition promote reconciliation and forgiveness, as well as shared joy - a core element of peace culture. When Cypriots sing ‘Dillirga’ bi-communally, their common identity reveals itself as an exuberant memory with nascent cultural meanings.

Several large festivals in 1997 opened checkpoints into the UN Buffer Zone and thousands attended each time - a Peace Concert, a Bi-communal Fair, annual UN Day, and a Peace Festival organized by dozens of local groups from both sides. The Peace Concert was the second ever; in 1995 the first drew about 250 concert-goers from each side, at a time when there had been virtually no bi-communal contact to date.

Before the 1997 concert, the Turkish Cypriot news media published very threatening reports that made people afraid for their lives to attend and a Turkish pop singer had rocks thrown at his bus by the para-military nationalist Grey Wolves; after the show, Greek Cypriot young people were met by nationalist youth yelling and chasing them with stones. Still about 2,000 Turkish Cypriots and 400 Greek Cypriots attended. Young people speak of the lasting inspiration they still draw from the memory of that unified festive atmosphere.

At each large bi-communal event, music was the centrepiece of the day. Folk troupes and rock groups from Turkish and Greek Cypriot communities performed. Most significantly, joint performances, such as by Turkish Cypriot band Grup Net and Greek Cypriot group Klironomia, highlighted the shows with common Cypriot tunes sung in both Greek and Turkish. The communal feeling of celebration was held together by the music and dancing, once even in the pouring rain, a rarity in Cyprus. The same sense of undivided fun pervaded non-political disco dancing and sharing folk songs around the campfire at youth camps and conferences held off-island (such as in the US, Northern Ireland, Hungary) when contacts on Cyprus were not permitted.

This tangible spirit of unity is an undeniable shared reality, an unforgettable moment in time when distrust and hatred are overcome. Just as the bi-communal choir continues to rehearse separately, Cypriot melodies and musical memories sustain hope during difficult times such as these, a fertile seed to cultivate peace in a future when people can renew and expand their friendships across the Green Line.

Discography

‘When Cyprus Becomes One’ by Hajimike, from Haki Mike on the Mike, Kebab Kulture, 1994.

‘Kardashim Duymuz’ by Zulfu Livaneli with Mikis Theodorakis from Together: Mazi/Birlikte, BMG, 1997.

‘Krisoprassino Phylo’ by Mikis Theodorakis on 14 Megales Epitixes, Lyra, 1996.

‘Yurdum Ikiye Bolundu’ on Haricten Gazel by Melike Demirag; and on Marios Tokas and George Dalaras, 1998.

‘Guzel Gunler’ by Acar Akalin and Ahmet Okan from Yediveren Dusleri.

‘Dillirga’ anon. Cypriot folk tune, various recordings.

Reference

Which Half in Nicosia, Nese Yashin. Cyprus. Thegona, 1995.

This article has been written by John Ungerleider, associate professor at the School for International Training, Vermont, USA

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Feedback please to j.verhoeven@euconflict.org

http://www.gppac.net/documents/pbp_f/7/4_mpcypr.htm

Bi-Communal Artist Exhibition During Peace Talks

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Wed, 09/09/2009 - 09:01 — Sarah Fenwick

The works of distinguished Cypriot artists from both sides of Cyprus will be exhibited during the next meeting of the reunification talks between Demetris Christofias and Mehmet Ali Talat.

This is the third series of works in the exhibition, which started on June 1. The works on display are the creation of the art collective TWO|FOUR|TWO by Costas Mantzalos and Constantinos Kounnis, and the pair of visual artists Emin Cizenel and Anber Onar. The works consist of portraits superimposed on one another, backlit, fusing different personalities to create new identities.


Cizenel and Onar have created an installation specifically for the exhibition, dressing all 17 windows of the main room of the site of the Cyprus peace negotiations with recent photographs of the sunlit faces of Greek Cypriot and Turkish Cypriot children.

The exhibition is made possible in part by assistance from the UNDP-ACT programme

http://www.cyprusnewsreport.com/?q=node/240

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