Civilization, wilderness and secrecy

Making two Nigerian films

Bibliographic Data

ID2163145
AuthorsSabine Jell‐bahlsen (Papua New Guinea University of Technology, corresponding author)
Year2000
Volume13
Issue4
Pages363-393
Publication date2000-01-01
Peer ReviewedYes
Open AccessNo
TypeARTICLE
VenueVisual Anthropology (JOURNAL)
Journal identifiersISSN: 0894-9468 • E-ISSN: 1545-5920
PublisherInforma UK Limited (PUBLISHER • GB)
DOI10.1080/08949468.2000.9966809
OpenAlexW2083312506
LanguageEN
Citations received1
References cited32

This paper draws on fieldwork and filmmaking experiences and explores the interpretive process shared between the object, filmmaker, and audience. Mammy Water: In Search of the Water Spirits in Nigeria [1989] is the result of extensive field research and close collaboration between the local community, the researcher/filmmaker and team. Mammy Water priviledges local views on the subject over the academic discourse taking place elsewhere. This has evoked diverse reactions. Some miss the (Western) analytical level, others engage in the discourse itself, or assume the film's own position. The issue of cultural perspective is carried even further in cinematography. Both films discussed here were made not only in close collaboration with African communities but also photographed by an African cinematographer, Alhaji Yusufu Mohammed. His camera evokes diametrically opposed reactions from African and Western viewers. Where Westerners perceive “distance”, African audiences perceive “closeness”, where Westerners perceive a scene as “staged”, African audiences perceive it as “natural”. This contrast of perception is further highlighted in Owu: Chidi Joins the Okoroshi Secret Society [1991], mostly filmed by Alhaji, but complemented by two video inserts by my daughter, Saskia Jell, who produced additional behind‐the‐scenes footage in Coming to Nigeria. Reviewers have raised another important topic. Owu points to three different levels of secrecy surrounding the masquerade and initiation into Oguta's Okoroshi society. This in turn raises questions on if and how to represent secrecy and the dichotomy between civilization and wilderness on film. A discussion of post‐production at the IWF introduces a negative dimension and questions the undue impact of politics, German rigidity, and other impediments. In conclusion, my films are strongly grounded in long‐term field research, and indebted to the people whose cultures I have researched, as well as to Alhaji Yusufu Mohammed's cinematic representation. Situated between Africa and the Western world, my films contain elements of both African and Western cultures, as they attempt to mediate between them. 1 am looking to the genre of ethnographic film primarily for its effort to create meaning in interpreting and representing cultures, for its position between the cultural worlds, and for its possibilities for transcultural communication. This goal could be served by a plurality of methods, different film styles, and varied authors within the same genre

Aesthetics · Art · Film director · Filmmaking · Media studies · Movie theater · Object (grammar · Political science · Secrecy · Sociology · Visual arts · Wilderness · African history and culture studies · African Sexualities and LGBTQ+ Issues · Law · South African History and Culture

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