17:00-18:00: SOUND AS DIVINITY WITH Luis Pérez Ixoneztli.

Episode 3: THE MAYAN CITY OF PALENQUE WITH Luis Pérez Ixoneztli

American civilizations were ravaged by European invasions and so was their sacred vehicle to communicate with the divine: music. Still, remnants are re-emerging constantly and continuously at present time to esteem its sacred cosmogony.


WITH Bonaventure Soh Bejeng Ndikung, Arlette Louise-Ndakoze and Elena Agudio in conversation with Kamila Metwaly, introduction by Lynhan Balatbat-Helbock, “Campesino” sounds by Atahualpa Yupanqui, “Lampedusa” sounds by Toumani Diabaté, Sidiki Diabaté, and “The Retreat Song” sounds by Miriam Makeba.

In this week’s episode, we visit the team behind the making of RAUPENIMMERSATTISM to further problematize THE AFFLUENT SOCIETY AS CONSUMED SOCIETY OR THE MYTH OF ENDLESS PRODUCTION AND CONSUMPTION. Kamila Metwaly sat, for the first time in the radio studio newly set up at SAVVY Contemporary, together with Bonaventure Soh Bejeng Ndikung, Arlette Louise-Ndakoze and Elena Agudio to contemplate the realities and symbolisms of sacrifice: with a primary guiding metaphor, of the fungi. Functioning through organic detoxification processes in their underground, unseen networks, fungi hold roots deep below the surface – fertilizing the soil of the land in order for its use to remain fruitful. The service and work of fungi help us to reflect on the labors of human beings in our capitalist structures who labor invisibly, breeding food and various cultivations for the masses, to sustain life as we know it. We aim at understanding how capitalism is a continuum of a network that thrives off of division, segregation and alterity of those who are deemed a sacrifice in a capitalist society. The conversation revolves around capitalism and its historical offshoots, and the structure of a system we are collectively entangled within. We zoom into Germany as a European microcosm that through history has adapted methods of exploitation that stem beyond capital, as it exists today. A new suit worn by the same history. We stretch the conversation into the colonial legacies of those who managed to create a social system of capital on the grounds of going out to colonize the world, based on violent chronicles that since have been devised and inherited. Can the time of capitalism be contested by the act of non-doing? When does the time imposed by the industry and the need to produce end, and the time of relationality of beings begin?