On Sun, Nov 24, 2013 at 1:35 AM, Cliff <cliff@kuumbareport.com> wrote:

 

Greetings Ms. Joe:

It took me a while to find articles that were in English, but I may have found one that describes the Sapeurs you spoke of.  This article is largely centered around a book, The Gentlemen of Bakongo - The Importance of Being Elegant.  This particular tradition originates in the Republic of Congo, is that correct?

I haven't read the entire article yet, but I will in the next day or two.  Right now, I'm just checking out the threads!

I do not think I will be able to compete with these guys!  Perhaps I could learn a few of the customs with regard to manners and chivalry instead.  It may even make the Missus happier!

Meanwhile, if you have any other guidance as to how I can best approach the December 8th event (aside from buying a pink suit), please feel free to let me know!  I will also review the Agenda you had attached to an earlier email.

Peace and Power,
Bro. Cliff

The Gentlemen of Bakongo And Their Cult Of Elegance

by Chris Sullivan

9 June 201310 Comments

Ever heard of a religion of clothing? Well let us introduce you to Le Sap - The society for people of elegance and ambiance in the Congo and the inspiration of Italian photographer Daniele Tamagni's book: The Gentlemen of Bakongo - The Importance of Being Elegant...

A gentleman of Bakongo

"It is our way of life and not just the dressing," he continues. " It is how we express our individuality and our character. Along with our families, Le Sap, is our reason for being."

Cavory is part of a group of 'sapeurs' who emanate from, Brazzaville, the capital of The Republic of The Congo (AKA The French Congo or Congo- Brazzaville) and are the subject of a new, mainly photographic tome, The Gentlemen of Bakongo– The Importance of Being Elegant, by Italian snapper Daniele Tamagni.

A wonderful pictorial essay realised in vivid colour, the book captures the spirit, joie de vivre and creed of Le Sapeur who, with their strict code of honour, conduct and morality, enjoy a style that is certainly not lacking in eccentricity. But, when etched against the backdrop of a country torn apart throughout the 1990s by bloody civil wars which resulted in thousands upon thousands of civilian deaths, is positively more than a little surreal.

"I found these guys after going on another job to Brazzaville,' explains Tamagni on the phone from Milan. "I met one took his picture then another and soon I met them all. They are not rich men, are very democratic and amazed me by their manners, elegance and attention to detail that provides such a contrast with their shantytown which has been bombed to pieces. And like a lot of African villages is really very dirty, very messy and very haphazard. But they are normal people – anyone can be a sapeur, no one is excluded."

Self-confessed dandies, Le Sapeurs, have taken the genteel art of dressing to its illogical conclusion. This particular group of sapeurs enjoy a style whose roots lie in salons of Paris of the twenties but is accomplished in tones bright enough to make one's eyes smart. Indeed, the aforementioned, Sapologists, knowingly juxtapose symbols of glut, more in common with a seventies black Chicago pimp, against their impoverished shanty towns with astounding aplomb- spending a lot more money on their clothing than on their homes.

The book captures the spirit, joie de vivre and creed of Le Sapeur who, with their strict code of honour, conduct and morality, enjoy a style that is certainly not lacking in eccentricity.

Eminent Sapeurs show greenhorn, Sapeurs, the ropes: how to behave socially, how to perfect their decorum and maintain their propriety, how to dress, how to talk, how to walk. Exalted by their community, Le Sapeurs are treated like out-and-out celebrities and wallow in the warmth of exaltation like the poseurs they indubitably are. Often paid to attend weddings, funerals and anniversaries their role is to confer events with a certain je n-est sais quoi that, inherited from an infinitely more courteous age, is entirely deficient in this the 21st Century

'The SAPE began when the Congo was a French colony," clarifies Tamagni. "Many Congolese people were fascinated with French sophistication and decided to emulate the French mode, and their style was further developed during the shift to independence. In the seventies and the eighties, many Congolese immigrants went to France and on their return to Brazzaville brought back 'the cult of elegance.'"

Indeed, many sapeurs, such as KVV Mouzieto (who works on the Paris Metro but comes back to Brazzaville every summer) believe in the "Matsoua" religion that instigated by Congolese intellectual, Andre Grenard Matsou -who lived for a period in Paris and worked for the French army- lies at the core of Le Sape. A man with a mission, Matsou fought for human rights and freedom from the colonial powers and as such achieved fame as a revolutionary, prophet and consequently- a national hero. Known as the first 'Grand Sapeur', he was said to have returned from Paris in 1922 and, as the first Congolese to dress as an authentic Frenchman and not in trad African robes, initially caused indescribable uproar among his fellow countrymen followed by subsequent admiration.

"To go to Paris- the capital of fashion – is historically the dream of a Sapeur," informs Tamagni. " This is where they would all like to go one day. Some succeed in obtaining a visa but for others it remains an improbable ideal. Sapeurs all have the same dream: to go to Paris and return to Brazzaville as an aristocrat of ultimate elegance."

Of course, le sapeur might easily be compared to the young men folk of the Samburu Masai who, by dyeing their hair red and wearing tons of beaded jewellery, easily out do their women folk. In truth, Le Sap, are markedly more radical than any of their African counterparts. In fact, by seizing the accoutrements of their so-called betters they have more in common with the British Teddy Boy of the early fifties (who adopted the style of the moneyed New Edwardians and moulded it to their own devices) than any latter day African fellow.

Irrefutably, it is this blatant refusal to kow tow to the rather dullard rules that society inflicts that has been inherent in every youth cult in the UK since the war – it is what makes us tick. And no different are Le Sapeur. In fact many latter day, Le Sapeur, rose out of the bedlam of the President Mobutu era, their idiosyncratic aspect – as much a means of insurgence as a Sex ''F**k Your Mother' T shirt in the UK punk era–specifically chosen to both irk and defy the mad leader's order that all French Congolese should dress in traditional African costume and enjoy only their indigenous culture. Deliberately individual, Le Sape used their appearance to rebel but coupling said portmanteau with a very simple gentlemanly tenet cleverly avoided the wrath of the dictator and thus voiced their invective. In effect, by using the culture of Le Sapeur they exercised a very subtle and thus effective ideological rebellion.

What all Sapeurs have in common is tons of bling dripping from every compartment while the obligatory Cohiba cigar remains unlit.

Today, the cult has in true African fashion taken the principal and, using what is at their disposal, twisted the ethic to create something entirely their own. "The Sape is most definitely an art," stresses premier league sapeur Hassan Salvadore the respected leader of The Piccadilly Group of Bakongo. "I learned how to dress from my father, [the famous Sapeur Hassan Malanda] but also by observing how television news presenters dress. It is always different for each individual. "

And without a doubt the odd personal quirk abounds. 24 year old Michel favours a white Eton collared shirt, a black and white bow tie, a pipe and a walking stick, another a shocking pink suit teamed with a scarlet bowler hat, tie and shoes while another rum chap Ferolle dons knee high socks, a Tam O' Shanter and full Scottish evening dress replete with kilt and sporran. "I love the style of the Scotsman," clarifies Ferolle on the phone from Brazzaville. "To me it is the utmost of elegance and has to be worn with pride and good manners. As a Sapeur you have to find your very own style, something that is you and the Scottish man's style is me and many people love it."

Yet, different in style from their Parisian, Brussels or even Kinshasa counterparts (who follow the example of icon Papa Wemba and trade in brash and eminently tacky designer labels like Cavali and Versace) domestic Bakongo sapeurs such as KVV Mouzieto adopt a style more reminiscent of an Edwardian gent on LSD with a bit of the eighties thrown in. What all Sapeurs, the world over, have in common, however is tons of the 'blingingest' gold jewellery dripping from every compartment while the obligatory Cohiba cigar that, for the most part remains unlit, is a given.

"The cigar is the symbol par excellence of the sapeur," states sapeur, Hassan Salvadore. "The cigar is expensive and has a very important role because it gives value to the suit worn, although it has to be used carefully as a gentleman sapeur is always expected to ask his neighbour, even if he is not in a non smoking area, if he may light his cigar. The cigar is a symbol therefore of excellence and refinement. It is the tool of the Gentleman."

Undeniably, Le Sapeur lives by commonly agreed aesthetic regulations. "A good Sapeur has to know the rules of harmoniously matched colours without being excessive," attests Tamagni. " Their idea of perfection is to combine a maximum of three colours for each outfit. It is important to distinguish between the gentlemen who can wear colourful clothing. Diplomat (usually a politician, an ambassador, a television journalist). The latter has to combine dark tonalities in the choice of socks, shoes, trousers, jacket, shirt, tie and so on, which means different nuances of blue tones, or grey or black. He is obliged to wear specific kinds of clothes and with more conventional colours. The Gentleman is an artist and can wear both conventional and fancy, vivid clothing. In any case eccentricity should never overcome the principles of elegance, according to the Sape. A sense of measure and a good culture is always required."

It might be easy enough to dismiss the ethic as frivolous excess in times of hardship but the discipline extends above and beyond a pair of trousers "I thinks that a real Sapeur needs to be cultivated and speak French fluently, "informs Hassan Salvadore. " But he also must have a solid moral ethic: that is beyond appearance and vanity of smart, expensive clothing because there is the moral nobility of the individual."

"The Sape is an art and real gentleman have to know the concept of gentleness and good manners related to the inherent moral code of the individual," affirms Tamagni. " This is why, for these reasons, some famous Sapeurs with a certain culture, experience and refined manners teach those who want to become Sapeurs how to dress and how to behave in a social context. It is more significant to know the rules of elegance than have a Dior or a Versace outfit and not know how to dress."

Most Sapeurs are Catholic and attend church regularly, dressed to the nines, their 'do unto others' attitude in keeping with a profound, and many might say 'refreshing,' interpretation of the New Testament. "In my book you will see a picture of a priest in military uniform," states Tamagni. "He is the priest of the Sapeurs and as he told me: "I dress like a sapeur because the sapeur is a good reflection of God. We respect other people, we don't like war, we like peace and we have a moral code that is very Christian.' This is very important for the Brazzaville sapeurs."

Most Sapeurs are Catholic and attend church regularly, dressed to the nines.

"The sapeurs relationship with the faith is important are believers, they share Christian values," adds Tamagni. " During a church service the preacher will always speak about peace and violence and turning the other cheek, and when there's trouble brewing a true sapeur will always try dialogue, always try to be diplomatic and avoid conflict to the last because a true Sapeur does not hate others while many might have seen war and death first hand."

Of course such moral high ground has attracted the attention of the government who have attempted to use the group to their own ends. During the celebration of independence last year the authorities invited Le Sapeurs to attend (and thus support them) because, held high esteem, they add glamour, sophistication and positivity to any event. But many sapeurs declined the invitation. As Tamagni attests "A real sapeur is a revolutionary and many do not want to align themselves to any party because tomorrow there might be another election or even a coup and they want to remain totally autonomous."

Yet, hanging out in the bars of Brazzaville such as the Baba Boum, Le Sape do what guys do – they drink, talk and dance to the Cuban rhythms of Rumba and Charanga, which originated in the Congo and were re-imported from Cuba in 1940's and 50's and still dominate the dance floors. Occasionally Le Sapeur hold exhibitions in which they, just as their Parisian counterparts, challenge each other to stylistic jousts or throw downs – their armaments or moves being a Panama hat, a bow tie or even a pair of socks. " Braces from Jermyn Street, England," one might say as he opens his purple jacket,"" Orange tie with matching socks, handkerchief and pants. Beat that!" might call another with a spin."

"Now that many Congolese Sapeurs live in Paris, the Sape is in continuous change," explains Tamagni. "Some Sapeurs like to call it, 'Sapologie' like a science or a religion: they have their blog where they discuss, they theorize, and they make videos. Many Sapeurs from the Democratic Republic of Congo live in Brussels, and claim Sape was born in Kinshasa. However, what I have tried to document is just a part of the story
from Bakongo-Brazzaville: the real cradle of the Sapeurs."

"The white man might have invented clothes," concludes Brazzaville Congolese musician King Kester Emeneya modestly. "But we have turned it into an art."

The Gentlemen of Bakongo can be bought here

On 11/23/2013 1:20 PM, MsJoe21St@aol.com wrote:

 Brother Cliff:

 

You are very sincere and  level-headed with pertinent experience under your belt.  You bring light to the issues.  I think your responses deserve a wider audience. Looking forward to your enlightening way forward.

 

Oh, your sense of humor......tux. Africans are Sappeurs......google the word. If it comes to elegance, you would not tell we are reps of the "developing world,' we are tops on that.  LOL

 

God Bless,

MsJoe

 

In a message dated 11/22/2013 7:23:34 P.M. Eastern Standard Time, cliff@kuumbareport.com writes:

Greetings Ms. Joe:

It's great that we have this opportunity to discuss this issue, at the individual and the group level, so that what appears to be a rather long-standing divide between the Continental African and African Descendant communities can at least start to be bridged.  I look forward to meeting with the organizations you've worked so hard with for so long on December 8th.  On that date, I will work hard to listen much more than I talk (and as you may have figured out by now through my writing, I can definitely talk).

"How in the world is the African Union going to do this without dealing directly with Continental African groups as its unique population?  Pardon my references but neither the Sixth Region, Constituency for Africa, Africare, Cooperate Council on Africa, Africa Action, Foundation for Democracy for Africa, TransAfrica, World Bank, US AID, Europe AID, China, etc can make the Continental African population and groups to produce the  $120 billion."

That is an excellent question.  First of all, I would say that, practically speaking, your statement is correct.  None of the organizations in your list have both the capacity and the will to leverage global finance for Africa's benefit, at least not all by themselves.  The different African-Descendant organizations you mentioned above are concerned about Africa, but they have their own special areas of focus (lobbying, advocacy, political diplomacy, and in the case of SRDC, grassroots community organizing), while others (World Bank, USAID, Europe and China) aren't African-centered at all and thus don't really have Africa's best interests at heart.  So, some of those organizations couldn't bring that $120 billion (or more) to bear for Africa, while the others don't really want to.  However, those that are truly "on Africa's side" might be able to assist in other (smaller) ways, such as finding African Descendant entrepreneurs or finance specialists who could lend assistance and expertise, or lobbying and advocating for US policy or AU practices that would better facilitate the transfer of that $120 billion, or educating and galvanizing the power of grassroots communities to better befriend and support African businesses and African communities in the US.

My hope is that we can determine how all of our varied organizations can see their own missions (which we would not expect them to give up, by the way) contributing to the greater objective that can bring us all the success we seek.  For me, the "Spokes of the Wheel" analogy is based on the fact that each spoke of a wheel has its own function, but all of them together allow that wheel to roll smoothly.  Perhaps this can help us compensate for the confusion that seems to characterize the way in which the African Union has been working with the African Diaspora.

The AU looks to the Continental African community when it talks about the remittances that they know come to the Continent every year, and it probably looks to the African Descendant community when it talks about the potential of the annual disposable income that we toss into the US and Western Europe.  It probably looks to the Continental African community for direct involvement and advocvacy back home, and to the African Descendant community to put pressure on US elected officials and to influence US policy, for example.  This may be a large motivator that causes them to meet with our respective communities separately. 

The problem comes when they then define the Diaspora as they do ("peoples of African descent and heritage, living outside the Continent, irrespective of their nation of citizenship, who are willing to contribute to the development of the Continent and the building of the African Union") and even create sub-categories such as the "Old Diaspora" (the descendants of Africans who were kidnapped into slavery 500 years ago) and the "New Diaspora" (Africans who emigrated to the US and the Diaspora in general over the last century or so).  The implication there is that they see us as the same, but also different. 

Sometimes, the AU even behaves this way with our African Descendant organizations in the US alone.  They appear to say different things to different organizations, causing them to eye each other as competitors and not as allies.  They tell us we need to organize ourselves and that we need to develop our own methods to accomplish this, but when suggestions and proposals are made for it to consider (SRDC has had a proposal on file with them for nearly five years), the AU delays the review of those proposals that it had promised.  They then create completely separate committees and "task teams" (the African Union Diaspora Task Team is one example, comprised of a small group of prominent activists who seem to have little contact with grassroots communities) that sometimes act as though they are supposed to decide how and by whom we will be represented.

There is also the apparent tendency for some AU officials to gravitate toward the more prominent personalities, which causes community activists to feel left out.  Thus, your statement that "Most of the influential blacks who were consulted were not Continental Africans and hardly anyone was a grass-roots organizer" was right on point.  As a result, Continental Africans and African Descendants largely are disconnected with the AU and with each other.

The AU's behavior is is very confusing, and in some situations it has demotivated people in our organization.  I agree with you that this probably isn't intentional, but it drives us crazy nonetheless.

My hope is that we will be able to establish how our communities can make that needed connection and our different organizations can work cooperatively to advance the cause of the African Diaspora for all of us.  I look forward to December 8th!  (Just how "elegant" will the event be?  I don't need to wear a tux, do I?)

Warm regards,
Bro. Cliff

Thank You Brother Cliff:

 

Your constructive attitude is greatly appreciated for this pace-setting forum.  Corrections noted. You are recognized as the coordinator of the Sixth Region Caucus, Maryland with a mission based on the African Union concept.

 

The Strategic Session will take place on Sunday December 8, 2013 from 4:30pm to 9:00pm at  The Fraser Mansion located at 1701 20th Street NW, Washington, DC at the intersection of Connecticut Avenue, 20th Street and R Street in the Dupont Circle neighborhood. 

 

I will share your perspectives because knowledge, as it is promoted, is power.

 

I hear and understand your points. That is why representations from the Sixth Region would be helpful in eliminating misunderstanding and enhancing cooperation. I believe the seeming "confusion" on the part of the African Union was not intentional because very little was known about the contributions of the Continental African community abroad, which is less active  with minimal or no visibility in the reckoning public spectrum.

 

Most of the influential blacks who were consulted were not Continental Africans and hardly anyone was a grass-roots organizer who could have educated the African Presidents on the  daily dynamics of the population and the structurally developed Continental African organizations. The Sixth Region concept is still largely unknown among Continental Africans and the population is yet to functionally interface with African leaders on developments.

 

Given the above, it is understandable how neither the African Union nor the consulted few factored in the Continental Africa Diaspora as an estimated $120 billion annual, unique and direct contributor to African development. Since the research happened after the Sixth Region concept, as knowledge is gained, it is a matter of good judgement and prudence to review/revise/ add  approaches in order to enhance outcomes. Doing otherwise or holding on to expediency may defy reason. 

 

Therefore, mindful of productivity, it is normal for the African Union to particularly address Continental Africans, especially when the issues do not necessarily involve non-indigenous blacks. Regardless of how strenuous we want to debate this. The $120 billion is not produced by the workings of the general blacks. For examples, the estimated $120 billion contributions from remittances and developments (scholarships, clinics, water, micro health and economic projects, etc) undertaken by cultural, alumni and professional Continental African organizations are uniquely Continental African.

 

Apparently, based on the recent actions, the African Union, World Bank, EU, etc are now facing the realities and interested (after the research) in  the developmental potentials (that exceed foreign aid ) of Continental Africans. Stepping it up, the African Union is looking for ways and means to  connect with Continental African community, including the need to facilitate the transfer of brain gain/expertise. 

 

Question: How in the world is the African Union going to do this without dealing directly with Continental African groups as its unique population?  Pardon my references but neither the Sixth Region, Constituency for Africa, Africare, Cooperate Council on Africa, Africa Action, Foundation for Democracy for Africa, TransAfrica, World Bank, US AID, Europe AID, China, etc can make the Continental African population and groups to produce the  $120 billion.

 

Are we understanding each other?  There is nothing wrong with  reckoning with this reality. Harnessing the Power of the Continental Africans is a win-win for a self-reliant Africa  - and doing so does not prevent or  preclude cooperation and partnerships with the general black community wherever and whenever.  Therefore, we should not misconstrue or devalue this practicality as divisive.  Rather, we should encourage and support its feasibility in order to realize the African Renaissance.

 

In light of the above, the Strategic Session on 2) Bridging Gaps and Enhancing  Cooperation with the Sixth Regionwill focus on where and how we can foster social, cultural, economic exchange and cooperation among the general black community. This positive approach maximizes time and material resources.

 

Thanks and God Bless. Looking forward to a productive session.

 

MsJoe