How Kizomba Designs
the World! 

By Kelly Schacht

A museum is traditionally understood (from a Western perspective) as an institution, whether it be physically or nowadays often virtually, that collects, preserves, researches, interprets, and exhibits objects or artefacts of cultural, artistic, historical, or scientific significance for the benefit of the public. Playing a crucial role in preserving and presenting our collective heritage and knowledge.

Following this train of thought, a design museum would then acquire, document, and preserve a wide range of design objects, including furniture, industrial products, graphic design, materials, fashion, architecture models, digital interfaces, and more. These objects represent significant examples of design history, innovation, and creativity. 

All the while providing insights into the creative process by showcasing sketches, prototypes, models, and other materials that reveal how designers conceptualize and develop their ideas. Aiming to focus on highlighting ground-breaking designs, innovative materials, and emerging technologies that push the boundaries of what is possible in the design field. They often feature contemporary design exhibitions that explore the latest trends, experimentation, and visionary concepts.

By focusing specifically on design, these museums provide a dedicated space for exploring the power of aesthetics, functionality, and innovation in various disciplines such as industrial design, graphic design, fashion design, architecture, digital design, and more. They serve as a platform to celebrate design achievements, inspire creativity, and raise awareness about the impact of design on our daily lives.

Kizomba is known both as a music genre and a (traditional) dance originating from Angola. The word Kizomba stems from Kimbundu, a Bantu spoken Language by the Ambundu people, meaning party or celebration. *

Kizomba dance is characterized by its slow and sensual movements, close connection between partners, and a fusion of African rhythms with elements of zouk music, a popular French Caribbean dance music style. It is often danced in a close embrace, with partners maintaining a chest-to-chest connection while moving together in a smooth and flowing manner. 

The music accompanying the dance is a genre that emerged in the late 1970s combining elements of traditional Angolan semba music with influences from zouk. The music is characterized by its melodic and romantic sound, often featuring soulful vocals, soothing guitar melodies, and a slow tempo that matches the sensuality of the dance.

Depending on who you ask Kizomba is something which arose among diaspora communities, particularly within the African diaspora in Europe. While the origins of Kizomba can be traced back to Angola, its international popularity and widespread dissemination can be attributed to the diaspora communities, primarily in Portugal.

During the 1980s and 1990s, many Angolans migrated to Portugal due to the civil war in Angola. In Portugal, these Angolan immigrants brought their cultural traditions, including music and dance. Over time, a fusion of Angolan semba music and Caribbean zouk, primarily from Cape Verde, occurred, giving rise to the musical style that became known as Kizomba.

As the Angolan community in Portugal embraced and developed Kizomba, it started gaining popularity within the Afro-Portuguese communities and later among non-African individuals as well. Kizomba music and dance became associated with social gatherings, parties, and clubs within these diaspora communities. Through social events, festivals, workshops, and word-of-mouth, Kizomba gradually spread to other European countries and beyond.

The diaspora communities played a pivotal role in shaping and promoting Kizomba as a global dance phenomenon. The dance style and music evolved and adapted to the preferences and cultural contexts of the diaspora, incorporating influences from various other dance styles and music genres. As Kizomba gained wider recognition, it attracted dancers and enthusiasts from diverse backgrounds, leading to its global popularity.

Today, Kizomba is celebrated and practiced by people of various ethnicities and nationalities worldwide. Its roots in the diaspora communities highlight the cultural exchange, hybridity, and transformative power of music and dance within migratory contexts. The diaspora communities not only preserved and transformed their own cultural heritage but also introduced a vibrant and evolving dance style that continues to evolve and inspire dancers across the globe. 

What is up with the Kizomba Design Museum? 

So, what is it that the Kizomba Design Museum wants to achieve, understanding that its primary function will not be to acquire and preserve various types of objects, artworks, specimens, or artifacts?

What will this temporary project, which pops up for a few days during the Biennale de São Paulo, propose to us? 

Initiated by visual artist Nástio Mosquito and writer/musician Kalaf Epalanga, the Kizomba Design Museum has a mission to host captivating performances and engaging discussions about Kizomba in São Paulo during the opening week of the 35th Biennale of São Paulo. This collaboration with Casa de Francisca, Galleria Pivô, and Megafauna bookshop has been in the works for quite some time now. For those unable to attend in person, the week-long celebration of music, poetry, dance, and talks will also be accessible online through KIZOMBADESIGNMUSEUM.com. This dynamic platform will serve as a hub for contextualizing, showcasing, and preserving the vibrant history of Kizomba music and dance originating from African Portuguese-speaking countries and its vast diaspora.

Kalaf Epalanga directed the project towards the idea of a museum, envisioning the to, at one point in the future, establish an actual physical location in the suburbs of Lisbon dedicated to Kizomba. 

Inspired by Bruce Mau's concept of design, Nástio Mosquito incorporated the word "Design" into the projects’ name. Mau's perspective emphasizes that design is not limited to visual or object-based outcomes but rather about considering the often-invisible systems that support our way of living and the ecological context in which we exist.

"... If you think about design in this new realm, if you think about designing a new way of being, designing a way of living, it’s not necessarily a visual outcome. It’s not necessarily an object-based outcome.
It’s really about thinking about the often-invisible systems that are supporting our way of living. It’s thinking about the context in which we are living, as an ecology that sustains process ..."

Bruce Mau

By adopting this perspective, the Kizomba Design Museum aims to transcend traditional notions of design and explore the holistic and interconnected nature of design, recognizing its impact on our lives and environments. It embraces a broader vision of design that encompasses invisible systems, contextual considerations, and the idea of designing a way of living. Kizomba Design Museum seeks to incorporate the oral tradition of Angolan culture and the broader Lusophone regions, creating a multi-dimensional and immersive experience that goes beyond visual and physical aspects of design.

The Kizomba Design Museum serves as a space for critical thinking, ongoing research (not necessarily by your classical scholar), public events and dialogues that examine and challenge existing systems, offering alternative perspectives and inspiring new ways of designing and living. It acts as a catalyst for exploring the relationships between design, ecology, and human experiences, promoting a deeper understanding of the interconnectedness between our built environment, social structures, and the natural world.

The Kizomba Design Museum aims to provide visitors and participants with a deeper understanding of the cultural context, values, and narratives that shape Kizomba, fostering greater appreciation and connection to the dance and music form and the broader cultural heritage of Angola. Simultaneously, it explores how Kizomba has shaped the world, emphasizing our global connection and empowering individuals and communities with a sense of agency.

Overall, the Kizomba Design Museum celebrates and explores the aesthetics, cultural significance, and overall experience of Kizomba dance and music. It serves as a gathering place for exchange, inspiration, and the continued exploration (through experience) of Kizomba heritage for future generations.

*
Kimbundu is a Bantu language spoken primarily by the Ambundu people of Angola. The Ambundu people are one of the largest ethnic groups in Angola, residing mainly in the northern and central regions of the country, particularly in the provinces of Bengo, Cuanza Norte, and Cuanza Sul.

Kimbundu is also spoken by communities of Ambundu descent living in other parts of Angola, as well as by some individuals in neighboring countries such as the Democratic Republic of the Congo and Zambia.

While Portuguese is the official language of Angola, Kimbundu, along with other local languages, continues to be spoken by many people in their daily lives and plays an important role in preserving and promoting cultural identity among the Ambundu community.

  • A Minha KIZOMBA

    João Reis

    Não sendo este, um documento com rigor científico, importa referenciar a obra de Pedro David Gomes – “Cultura Popular e Império | Capítulo 14 | Folclore e ritmos modernos na cidade colonial – classe, raça e nação na história da música urbana de Luanda”, da qual nos socorremos, para necessária justificação do trabalho de curadoria solicitado pelo meu amigo Nástio Mosquito a quem, com profundo respeito e admiração, dedico “A minha Kizomba” – a playlist (em actualização permanente). Trata-se de uma preferência pessoal, procurando reduzir as susceptibilidades, tendo como foco exclusivo, o que nos une, A KIZOMBA.

  • Yolanda

    Marissa J. Moorman

    When I moved to Luanda in 1997, Angolans were five years into another period of civil war, living again in an extended state of various vulnerabilities.

    From November that year until my departure in August 1998, I conducted research in the national archives and explored Luanda’s music scene, work that would become a cultural history of Angolan nationalism and the popular music scene of the 1960s and 1970s.

  • Do AfroZouk ao Kizomba: os ritmos do Semba, Coladera, Gumbé, Marambenta e Puita dançam ao passo da nova batida

    Miguel de Barros

    Com a proclamação das independências nos Países Africanos da Língua Oficial Portuguesa – PALOPs ou comummente designados “os cinco“ (Angola, Cabo Verde, Guiné-Bissau, Moçambique, São Tomé e Príncipe) – entre 1973-75, a luta pela emancipação e construção contra-colonial ganhou pujança através de novas formas de organização da vida política, económica e social que procuraram, através da dimensão cultural, projetar a construção de novas narrativas e formas de manifestação identitárias capazes de mobilizar coletividades para modelos de vivências baseadas na africanidade enquanto espaço e meio produtor de modernidades.

  • Kizomba

    Quito Ribeiro

    É difícil lembrar quando a gente ouviu uma palavra pela primeira vez. É preciso que tenha sido um evento muito forte para que isso aconteça. A memória edita os acontecimentos - sejam eles linguísticos ou de qualquer outra natureza - quase que à nossa revelia. Ela é prodigiosa em transformar tudo em ficção. Pois então, os eventos devem ter um impacto no nosso corpo e na nossa consciência de tal sorte que indiquem à memória que se trata de algo memorável. Tudo isso devem ser devaneios de um especulador sobre a neurociência. Mas é assim que, no exercício da linguagem, vamos levantando questões e alimentando as curiosidades e contando caso e fofocando.

  • Kizombar el pasado

    Tania Safura Adam

    Los sábados por la mañana teníamos la costumbre de hacer limpieza general en la casa. Amina distribuía las tareas entre mi hermana y yo, de tal manera que nos turnábamos o bien el salón y las habitaciones, o la cocina, los baños y la compra. Los fines de semana del salón eran los mejores porque elegías la música, aun así, nos sentíamos atrapadas en ese lastre doméstico. Éramos niñas y teníamos aprender a llevar la casa. Era nuestra obligación, pero solo nosotras lo cuestionábamos.

    Desde bien temprano, ya sonaban kizombas, sembas, mornas, coladeiras y zouks en la cadena de música hifi Sony del salón. Era una torre de casi metro y medio envuelta en madera con una puerta de cristal y dos altavoces colocados estratégicamente en las esquinas. En la parte superior tenía un plato para los vinilos, luego un sintonizador de radio, un amplificador, un lector de casetes otro de Cd y abajo, guardábamos algunos Lp’s.

  • Kizomba com saudade

    Yara Nakahanda Monteiro

    Numa das fotografias do meu álbum de infância celebra-se a festa com a dança de par: Kizomba. A imagem fora registada num salão da casa da minha família, no Huambo, em 1979.

    Em primeiro plano, uma mesa coberta com uma toalha branca está elegantemente decorada com diversas pequenas jarras com flores, sobre esta bolos, sobremesas e outras doçarias.

    Olhando com atenção, na beira da mesa está um copo de cerveja abandonado. É plausível acreditar ter o copo sido ali deixado, à pressa, por um dos dançarinos retratados na fotografia. Talvez uma Kizomba tenha despertado a sua vontade para dançar e fora procurar par.

  • Una nación llamada Kizomba

    Yuliana Ortiz Ruano

    Como afroecuatoriana, siento que algo se ha perdido. Hay una sensación de extranjería constante, un no saber para dónde mirar, dónde depositar el cuerpo y expandir las extremidades. Aquí entra la dimensión personal, no la general, no puedo hablar por los otros afrodescendientes de este territorio. Voy a decirlo así: a veces no reconozco el lugar de la nacionalidad ecuatoriana como propia, estoy convencida de que eso tiene que ver con mi afrodescendencia.

    Por eso, aprendí portugués a los dieciocho años como regalo de mayoría de edad. Mi madre me dijo: "¿Por qué no terminas inglés?", y no supe qué responder. Había en mí una pulsión impalabrable que me llevó con urgencia a adentrarme en ese idioma.