Buhlebezwe Siwani Quotes

The first performance I did at the Theater Spektakel was basically around reparations, how we take back the land, and I used the student protests as the starting point. I started with video pieces of these different camps for Boere (Afrikaans) guys who run the camp because they think black people are going to invade and kill them all, and then I move on to the student protests, and after that I go to the land matter. It’s also about how the female black body is viewed in protests, how black women have protested certain things, and how they are kept out of protest history. If women must protest they must protest not to make a mark, you know, it’s not like you can be a part of the ANC and be there with Mandela.

Through the themes of the body, sexuality, self-representation, motherhood, beliefs, the exhibition questions how the question of intimacy in black women reveals unspoken words and manifests their relationship to the world. It offers a reflection where the notions of memory, family, spirituality and imagination are intertwined. The creations presented - painting, pottery, photography, video, performance, embroidery etc. - celebrate the emancipatory energy of the "power of their hands".

You are born here, and yet you can’t speak one vernacular language is an issue for me. You’ve had the chance, I mean you are surrounded by people, are you telling me that as a white person you are honestly not going to make that effort. I know how to speak English, I wasn’t born around people who speak English, and I was born around people who speak isiXhosa, isiZulu. Yet I know how to speak seSotho, which is totally different from my own language, and you are telling me it’s difficult to speak one. So I’m just not buying it. I’m not interested. I title my work in a language that resonates with the work. It is also to exclude, because I know you can’t speak it, and I know that most of the audience coming in need a translation, which forces you to engage with the work even further. So it’s also a conscious decision – it might be a bad strategy, but at this point in time I don’t really care – I’m going to continue doing it."

"Living, Forgiving, Remembering | Museum Arnhem." www.museumarnhem.nl. Retrieved 27 March 2025.

"The simplest thing, I could literally just have an exhibition by putting this bowl down. For me, that would be enough. But for some people they’ve always got to go extra, extra, extra. I don’t feel the same way.

Well you know, sometimes I get so irritated with audiences, especially male audiences who will say stupid things like “that’s a nice ass” or something like that. For me, I think as long as the performer knows exactly what the intention is with the body everybody will get over everything else. There are some people who just don’t get it, and that’s ok too. I know what my body is loaded with. I know what it is and I know how to use it. I know I’ve gotten to the point where I know how it works. I don’t necessarily care anymore.

I'm in the world. Artists are in the world . . . My role is to get artists’ work out into the world, and excite people about it [while] being respectful [and] finding artists people won’t be familiar with.

Reconciliation is needed more than ever. We see Black Lives Matter demonstrations throughout the world, calling attention to inequality, racism and senseless violence. Inflammatory language on social media and even in politics serves to increase social polarisation. All too often, the world is shocked by extreme acts of violence prompted by prejudice against those of a certain religion, ethnicity, sexuality or gender identity.

I don’t think so, I think there are really strong individuals and people will be surprised when we show individually. The thing is, they don’t give people a chance. That’s the main problem.

If these were the works universally exalted across America’s art museums, if these were the images filling the heads of American children over generations, what would America’s conversations about race, gender and sexuality sound like today?