“Don’t call me Dr. Kawase,” said my guest whom I’m going to introduce you in this edition. “Just call me Wasse.—I’m a simple person,” he proposed humbly. Wasse is one of the popular names particularly among the people of Amhara. It is, in fact, a short form of Wassihun.
Wasse has immeasurable love for the diverse arts and cultures of Africa— such as, poetry, music, cinema, and what have you.
To cut a long story short, Dr. Kawase Itsushi is a Japanese anthropological researcher who has an incredible interest in African music and culture. He has also produced various ethnographic films. As a visiting professor, he shared his knowledge and tested experience, more precisely on the theories and practices of visual anthropology, with the academic communities of various universities; to name but a few, University of Bremen, Shandong University and Addis Ababa University.
His academic contributions to the body of knowledge include his latest book Spirits on the street, written in Japanese. What is more, he co-authored and co-edited ‘African Pops! The Captivating World of Music from the Point of Cultural Anthropology’ and “ Film Techniques on the Field’.
His most prominent works of the film include Lalibalocc – Living in the Endless Blessing-, Kids Got a Song to Sing; When Spirits Ride Their Horses; and Room 11, Ethiopia Hotel.
Lalibalocc was the winner of the Most Innovative Film (Premio per il film più innovative) at the Sardinia International Ethnographic Film Festival.
He is currently editing a film about the festival of Ashenda-girls and young women’s winter festival in Ethiopia.
What prompted you to delve into anthropology?
Back in the day, I was interested in anthropology. I was still into music, singing and releasing albums. I had a keen interest in hitting the clubs and exploring whatever had been available there. It was not even the love of education and academics that brought me to the school; but it was rather the freedom that I had to choose among all the options available that helped me to join Kyoto University.
I was not really interested in school, but I lied to my parents about my enthusiasm for pursuing my education, to a level of pretending to go for postgraduate because I didn’t want to go back to my village and takeover my parents business. I joined Kyoto University where there is a prestigious African Study Center. In the beginning, I had no interest both in anthropology and Africa. When I was a freshman student at the university, a prominent professor, Dr. Shigetta who is a great Ethnobotanist/anthropologist and my mentor provided me with the opportunity to come to Africa, Ethiopia—in 2001. It was not really my choice. It was my University’s requirement that brought me to Ethiopia.
Which part of Ethiopia did you visit first?
To be frank with you I was lost. I came to Ethiopia with my guitar on my back. I was not sure, I had no idea as to what I should study and conduct my research on. Music was, of course, in my mind but not specifically the Azmari -“Ethiopian singer-musician”. I was not serious about narrowing down my scope. It was a kind of naïve thinking that music would lead to my area of research.
Surprisingly, some fellows in Addis noticed my interest and insisted me to consider focusing on the Azmari. Then, I traveled to Wollo to meet with the Azmaris and recorded some music, and then I went to Gojjam with the same purpose and task and finally landed in Gondar. It took me two months to travel in the northern parts of the country and decide to study the Azmaris in Gondar, the land of Atse Tewodros [smiles and laughter…]
Tell us more about your experiences and challenges in Gondar?
The experience had been both difficult and thrilling; I was not taken seriously at Gondar when I first get there. People did not trust my motive and purpose. “Why this skinny young foreigner studies us?” They were puzzled. “Why does he study Azmaris?” Maybe, they thought these heritages were not worthy of giving attention to this extent.
“We have great history and heritage, we have the Fasil Gemb [fortress-city of Fasil Ghebbi where Atse (Emperor) Fasilides and his successors resided] and amazing dynasty, we have massive Betekristians (Churches) and beautiful paintings, we have Lalibella, and we have Axum. So, why zooming in on Azmaris?” They were very skeptical.
They suspected me of coming from Italy or some other European countries with an objective of spying. Some people were thinking that I came from Israel like Operation Mosses/Solomon to take people away to a foreign land. It took a lot of time and energy to convince me that I was just interested in Azmaris and was only an academician. Actually the elderlies at Bourboks eventually helped me a lot in convincing the community to give me a chance.
How did you build rapport with the Azmaris?
What really helped me in mingling with and building rapport with Azmaris at Gondar was the education I got from a group of children. The children that were jumping, playing and having fun around me at my room in Ethiopia Hotel at Gondar town taught me the secret language of Azmaris. The Azmaris have their own unique language that I learned and succeeded finally in winning their hearts. The language is called Énzatlanqwa. It is also through the children that I learned more about the Inzatas and/or Azmaris, their rules, wishes and aspirations, sense of community, musical skills and the inter politics in their community.
Could you tell us more about life at Bourboks in Gondar?
After getting some sense of Énzatlanqwa, I moved to a place called Bourboks, 30 Kms. away from Gondar town, near Azezzo Rosa Maryam. I moved there to live with a farmer and a former Azmari named Ato Sisay Boggera whose wife was/is also an Azmari. There is a community of Enzatas /Azmaris in that little rural village where I was able to conduct my research.
As you may know, there is no electricity, toilet, shower, and standard bed in rural Gondar. I was taking shower in the rivers, and using open toilets in the bushes. I was sleeping on “ Medeb with Agozza– a bed made of mud using a sheep/goat or cow skin as a mattress. I was also eating something that I had not been accustomed to. As a result of this and other factors, I was sick and developed skin infection; still I was able to manage them as the reception had been warm and the experience was a rewarding.
How did you deal with the culture?
I remember that it took me a long time to get used to the habit of “Megderder” than getting used to [the…], the mosquito bites and rural lifestyle. “ Megderder “ is a habit of refusing offers such as gifts, food and beverages, and what have you although the person is really needy, hungry or thirsty. Megderder is considered a humble and gentle way of accepting and/or rejecting offers. I was considered as greedy at first because I was gobbling and drinking everything offered to me. Finally, I was able to develop that habit of Megderder and I was given thumbs up kind of compliment. “ Gobez! “ They said, “ Good job Wasse you are doing better now!”
Do you have more to say about Bourboks?
My host, Sisay and the whole family had been very nice to me. I remember once I wanted to spend the whole night sleeping outside of our cottage because I liked the full moon and “kokeboch [ the stars]. Ato Sisay didn’t allow me to do that saying “‘Ayichalem’, No, you will be taken by the hyenas or robbed by the thieves. ” But, I didn’t agree with him. I slept out anyways. Surprisingly, I woke up in the morning to notice Sisay was sitting/dozing the whole night by my side with his “Clashinkove [ Russian made rifle] on his shoulder watching me as if I was one of his precious treasures. That was one of the sweetest memories at Bourboks.
I heard that you built a house in Gondar, at a rural neighborhood.
Yes, I lived in Bahir Gemb Mikael, which is much closer to Bourboks and Maksegnit. I bought a very small land there in 2003 and people/villagers came out to help out building the “ Gojo Bet [cottage]. I lived in that cottage while working on my research. The brothers and sisters in the photo were my neighbors and friends living at Bahir Gimb Mikael. There were seventeen Azmaris living near my cottage and the experience had been amazing, and life was easier as I was familiar with the locals.
Recently, you obtained a Literary Prize. Is that correct?
Yes, last August, I got a literary prize in Japan. The prize is provided to people who have come up with a different perspective on some ordinary issues. In English, it is called Iron dog Hetrotopia prize. Heterotopia is looking at ordinary things and treating them in a very different perspective.
The prize focuses on any written works like ethnography, novel or anything. It should be dealing with people who are kind of marginalized ones. I have published quite a few books on the topic. But last year, I published one single authored book called “Spirits on the street” in my native Japanese language.
The story is about my life in Gondar with a close encounter with traditional singers like Azmariwoch, Lalibellocc and Aminawoch etc. At the same time, I have included my encounters with “ kolo Temariwoch [traditional Ethiopian Orthodox Tewahido Church students] and with street and homeless children as well as prostitutes and “Baleweqabiwoch [people considered to be possessed by unusual or bad spirit].
The book is not a documentation of the lives of these people. It’s rather my interaction and personal communication/conversation with them. So the literary prize, which is based in Japan, picked that book because marginalized people’s stories are dealt from different perspectives.
Have you noticed similarities between the cultures in the places you visited in Ethiopia and that of Japan?
There are some sorts of similarities among the cultural elements of the two countries. A case in point in this regard could be, respecting elders, being cautious in adjusting way of communication to a particular social context, bowing and taking off shoes in worshipping sites, etc. There is a high sense of respect and humbleness and modesty both in Japan and Ethiopia. There is also a small amount of Megderder in some parts of Japan, but the practice more widespread and typical in Gondar [laughs…]
Visitors usually say the culture of the people in Ethiopia is so unique. Have you noticed such a thing?
I have lived and worked in many countries. I have lived and taught in Asia, Europe, North and South America, and Canada.
Ethiopia is so unique in the sense that people are warm; they have that beautiful empathy and sympathy. Of course, Ethiopians are beautiful but I am talking about the beauty that’s from the inside. People think of others in Ethiopia, they are not self-centered; Ethiopians think about helping out their brothers. There is a high sense of helpfulness and harmony, respect and love and even to strangers.
There are some welcoming and warm atmospheres in Ethiopia. For instance, you do not know anybody when you hop in a minibus, and all of a sudden there is this vibe of friendliness, warmness and open talk amongst strangers. All the sympathy, warmness, welcoming gesture and friendliness are really something unique that you get only in Ethiopia.
Detachment is the main issue or problem of anthropologists. They usually leave home for a couple of year’s research project but never go back. They stay. You seem to perfectly manage that ?
Actually, I am not detached. The streets and people of Gondar are in my blood. The streets of Addis are in my heart. Even though I have to leave, my spirit is living here. I visit Ethiopia five times a year. Hence, I cannot detach myself. You know, I have the responsibility now; I am a visiting professor and have to travel around the world to teach but I am coming back, so I do not feel like being detached from my favorite people and lifestyles.
I know that you speak Amharic with a funny and sweet accent.
Oh yes, I speak Amharic, of course, I am not perfect but I am doing my best. I am also trying to write poems in Amharic.
Can you share one short poem that you came across in Amharic?
I am more comfortable with English poems rather than Amharic and you can get some part of my verses here.
I will not ask when and where you came from.
Instead, I will only listen to your silent and solemn gaze.
Birds fly around you and bless you.
Building their nests above your head, they can lead a peaceful life beside you.
Overwhelmed by your dignity, people try to give meaning to you, pray to you, and make you a monument.
Right after that, however, as birds and people disappear and the development of history stops, drifting around you is an undefined time before time existed.
Gusty winds and waves will hit you and the sun’s beams will burn your skin and erode your body.
But still, your solemn gaze will stare at the world.
It is neither a system that human beings can make, nor a small flat area, but an endless expanse of time before time existed, and a sound before people’s prayers defined you.
I will not ask you when and where you came from.
I will just listen to your silent and solemn gaze.
Your silent and solemn gaze.
What was your childhood like?
I was born and raised in Japan at a village called Gifu, which is full of nature like rivers, mountain, and forests. I spend my childhood in rivers and forests. Chasing monkeys, haunting snakes, swimming and fishing with my own hands and frying them right there. I was really a wild kid very happy and easygoing.
The Ethiopian Herald Friday 24 January 2020
BY ALEMAYEHU TAYE
