Ann Ferguson and Pradyumna Kumar beginning The Universal Tree

Following is the account by Ann Ferguson of her collaboration with Pradyumna Kumar and then, as described to me by Vipoo Srivilasa his collaboration with Pushpa Kumari.

Two weeks in the goldfields with beautiful tones, autumn prevailing, provided the connecting experiences that gave root to the idea, that later flourished in the form of The Universal Tree. We discovered common themes in our work and interests while exploring the landscape at our doorstep. The shapes and diversity of trees became a strong theme, one that had been explored in our previous work and one in which our common environmental concerns and interests could be expressed. Instrumental to this awakening was the presence of Minhazz Majumdar interpreting conversations, giving it context and telling us stories of India including that of the scarcity of wood and women carrying the loads on their heads while walking all day to find fuel for their fires. Later, in the children’s workshops at my workplace we read Pradyumna’s, ‘How The Firefly Got its Light’ I wondered at the power and depth of this work which spoke so lovingly of the relationship between people and trees and was touched deeply with its acute relevance to this time of great debate in Australia about fire, fear and trees.

In the studio at last, we rushed to make our special tree. Some brief conversations and plans had preceded, but mostly the work took place without words. Pradyumna’s remarkable craftsmanship together with my experience with large scale ceramic building techniques enabled this ambitious undertaking to move forward. The tree was designed in 4 sections, trunk, branching section, branch extensions and leaves. A double wall was designed to support the curve. Pradyumna built the exterior roots, reminiscent of the banyan tree. I worked on texturing bark surfaces using oxides, slips and sewing tools. An insect was painted on one side of each leaf. These were inspired by the insect focus from Pradyumna’s story. Birds and animals included both Indian and Australian species. A brightly coloured woodpecker, a weaver bird and nest, a sulphur crested cockatoo and a kangaroo are just some of the animals that live amongst the branches and under the canopy of The Universal Tree.

Vipoo Srivilasa and Pushpa Kumari

The limited time available for this project was foremost in Vipoo’s mind and so he was keen to establish a structure to enable an equitable collaborative productive process. They made the decision to work on a small scale. Initially Puspa made small ritual images for the festival of Sama Chakeva. Traditionally these unfired images were made over a 10 day period—different objects for different days of the festival.

Vipoo developed a successful strategy for collaboration: one made the form, on that form the other created the decorative composition in pencil and then the other then filled in the details in cobalt oxide and then this process was reversed. Vipoo is well known for his detailed imagery, but Pushpa’s drawing skills challenged Vipoo to new levels of refinement. At times Vipoo felt frustrated by the level of communication available and thought it limited the conceptual development of the work. Pushpa had commented “You think too much”.

I asked Vipoo what was the most significant outcome for him from this collaboration and being involved with Crosshatched. He stated he was surprised with the quality of the work that was created in a short time, but appreciated the exposure to the imagery and pattern making of traditional India art. The freshness and unrestrained quality of the ‘Outsider art’ of which Minhazz had a brimming folio also captured his attention.

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Reproduced with permission from Asian Art News, Hong Kong

Scene 1: 'The palace and gardens of T'so-Ling', image courtesy of Lu

These two beautifully designed, elegant books are the result of successful collaboration between Sydney-based husband and wife team Ian Howard and Lucienne Fontannaz. Ian Howard is an artist, academic and writer, while Swiss born Fontannaz is an artist, writer, curator and translator, whose deep, long-term research into the narratives, myths and legends of diverse cultures has led her to publish widely in the area.

Fontannaz’s abiding fascination with the willow pattern and its attendant rather complex narrative has its origins in her childhood in Switzerland, where her parents were the owners of a willow pattern tea set. The francophone family referred to the willow pattern as ‘le motif chinois’ (‘the Chinese motif’). As a small girl Lucienne, entranced by its distinctive patternings, began making her own drawings ‘directly from the plates’. As she grew up and began travelling around Europe, she became aware of the ubiquity of crockery featuring the dominant blue and white of the willow pattern. “It was as if all the places I visited, grand and humble”, says Fontannaz, “had somehow been visited earlier by this curious design, linking them all”.

Scene 2: The summer house, image courtesy of Lucienne Fontannaz and Ian Howard.

Scene 3: A new perimeter fence, image courtesy of Lucienne Fontannaz and Ian Howard.

Soon after Fontannaz met Ian Howard in Montreal for the first time, he asked her whether or not she knew of ‘the Willow Pattern’. Replying that she did not, later on the same afternoon Ian Howard presented Lucienne Fontannaz with a cup and saucer. Astonished, she recognized that the ‘willow pattern’ on her prospective husband’s gift was one and the same as ‘le motif Chinois’ of her European childhood!

Fontannaz illustrated her first book on the willow pattern more than thirty years ago. That book, with text written by the distinguished Barbara Ker-Wilson and published by Angus and Robertson in Sydney in 1978, is now out of print. Nonetheless it is evidence of the enduring nature of Fontannaz’s enthrallment with the visual elements of this celebrated design and the tragic story underlying it.

In her excellent and informative introduction to the 2008 bilingual English/Mandarin version simply titled the Willow Pattern Story, Lucienne Fontannaz begins with the bold assertion that the “…Willow Pattern is unquestionably the most popular ceramic design ever produced…

Very well known in England where it was created more than two centuries ago, this blue and white design, mainly seen on tea sets and dinnerware, is also known to many individuals and cultures around the world. The popular success of the design has led to its being applied to a range of other objects, such as tea towels, greeting cards…folding screens and even textiles for soft furnishings. In recent years individual artists have incorporated the design, in whole or in part, into their paintings, collages, sculptures and ceramics. This is an indication of the widespread and deep cultural significance the Willow Pattern has as a contemporary motif”.

Fontannaz goes on to detail the history of the design, including the seventeenth century English passion for ‘chinoiserie’; the surprisingly low cost of importation of fashionable Chinese porcelain from Jingdezhen and elsewhere in China to England and Europe at that time; the various factors that led English potteries to mass produce appropriated Chinese designs and to create their own ‘oriental/ist’ motifs, particularly the Willow Pattern; the British use of transfer printing and the associated use of the distinctive cobalt blue colour in the willow pattern; the manufacturers’ eventual branching out into different colour schemes including brown and red; and the uncertain origins of the narrative accompanying the design.

Scene 7: The great escape, image courtesy of Lucienne Fontannaz and Ian Howard.

Scene 8: Young fugitives in hiding, image courtesy of Lucienne Fontannaz and Ian Howard.

In addition, Fontannaz provides expert guidance in interpreting the individual graphic elements of the willow pattern, beginning with the pagoda on the right hand side of the plate, and continuing in a clockwise direction to the top where two white doves, representing the doomed lovers, signify the end point of the narrative. There is also some discussion about the genealogy of specific elements in the pattern (for example, the plates’ borders are definitely British) and further speculation about the genealogy of the narrative itself.

What becomes clear is that this complex history involves a plurality of eastern and western influences that converge and co-exist in the graphic elements of the willow pattern itself and its associated story. That such cultural diffusion was occurring before the advent of mass globalization makes it even more remarkable as a transnational phenomenon.

The balance of both books is devoted to Ian Howard’s lucid retelling of the successive episodes that collectively comprise the willow pattern story, complemented by Lucienne Fontannaz’s marvellous illustrations. Fascinatingly, in his account of the sad story about two star-crossed lovers, Ian Howard identifies a surprisingly contemporary environmental theme, relating to the critical role played by the weeping willow tree in the unfolding drama. Howard also draws attention to the importance of nature in more general terms, and its capacity either to obstruct or to further – as happens in this case – human endeavour. His re-interpretation not only convincingly places the narrative in the context of the present, giving it greater contemporary relevance and resonance, but it is also an inspired touch.

Scene 13: Revenge, death and sacrifice, image courtesy of Lucienne Fontannaz and Ian Howard.

Scene 14: The two eternal doves, image courtesy of Lucienne Fontannaz and Ian Howard

Both books are strongly recommended. They would make excellent gifts for persons of either gender, especially because the pattern itself is so well known while by contrast, the ‘story within the story’ is relatively unfamiliar. The broad cultural reach of both the willow pattern imagery and the accompanying narrative also makes these books perfect gifts for overseas associates, friends or visitors.

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In Australia, ceramics is under siege. Since the boom of the 1970s, the number of courses available have rapidly declined. For today’s iphone generation, the dedication required by clay-making poses a significant lifestyle challenge – it threatens to disconnect you from the ‘clouds’ of text and image that give meaning to the day. Of course, as craft advocates we perceive the danger that this will lead to a closed system, where our cultural ecology loses the language of the material world outside. In ceramics, we have a particularly primordial understanding of the ground on which we stand. Without this ‘earth’, we risk a cultural short-circuit.

Thankfully, Janet DeBoos has been successful in adapting ceramics education to this new generation through her model of the ‘distributed studio’. Sustaining this is a new audience that she has discovered which is deeply appreciative of Australian ceramics. But it’s not the white knight of the American collector, willing to pay thousands for a unique work. Rather, it is the Chinese factory owner who can see in the Australian ‘hands-on’ ceramic style something of great value to his growing middle class market.

Janet seemed destined to work in China. She first encountered Chinese ceramicists in the mid-seventies, when a delegation came to East Sydney Tech. In 1996, she received an invitation to be part of the First Western Yixing Teapot Symposium, where she was introduced to Zisha-ware. This was followed in 2001 with an invitation from The Chinese Ceramic Industry to attend and speak at the International Forum on the Development of Ceramic Art in Zibo, Shandong province.

On the strength of her presentation, DeBoos was invited to return and make work with the factory. She has subsequently made work in collaboration with Prof. Zhang Shouzhi in which she produced the form and he provided the decoration. Shouzhi’s design is based on a traditional Ding-ware, though it is applied with a decal rather than traditional hand-carving. The company produce only for internal market as they prefer to make work of high standards rather than cut costs as would be demanded for export. 250 sets were made and subsequently all were sold at the Zibo ceramic Industry conference and expo at the end of 2007. They sold for twice the price they would attract in Australia.

Janet’s experience reminds us how important it is to be open in dealings with businesses in China. While Australian craft has traditionally looked north (to the ‘developed’ countries in Europe, Japan and North America) to gauge its progress, the horizon needs to be broadened to engage with the emerging economies. In the case of China, the depth of appreciation for ceramics is something that a country like Australia could do well to import.

You can find an article by Janet about her China experience in the After the Missionaries issue of Artlink. The presentation set will be on display in the World of Small Things. Janet is current head of the ceramics department at the ANU School of Art, Canberra.

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Litter: India is no different from many other countries in its use of plastic bags. It does however have an issue with litter. The products made by Tejsi Dhana will be used as a campaign to highlight the issue.

Motif: Maldhari – cattle herder by Tejsi Dhana

New Zealand born Carole Douglas trained as an art teacher and studied textile design at Wellington Design School. During her early career she taught art and design at intermediate, secondary and tertiary institutions, worked as crafts coordinator for rural Northland and tutored in adult education. In 1980 she established her textile studio ‘Dyeversions’ from which she produced large public and private commissions and exhibition pieces. In 1981 Carole won the New Zealand Academy of Fine Arts inaugural Fibre Art award. Before moving to Australia in 1986 she served two terms as vice president of the NZ Crafts Council.

In 1994 Carole returned to University where she merged her arts background with strong environmental interests and completed a master’s degree in Social Ecology. Her work since that time has been a fusion of art, environment and social advocacy. As recipient of an environmental citizen’s award Carole attended the Earth Summit in Rio de Janeiro and later focused on creative usage of the waste stream.

In 1996 she travelled to Kachchh (India) in search of traditional, natural dyeing techniques and met with renowned natural dyer (late) Mohamed Siddequebai Khatri and his sons. Descended from a lineage of artisans the present generation traces their traditions back to Persia. During this and subsequent visits Carole forged strong bonds with local artisans and in 2001 following the devastating earthquake she put her efforts into raising funds to help them overcome trauma and rebuild lives and livelihoods. The exhibition ‘Resurgence – stories of an earthquake, survival and art’ was a direct outcome of these efforts. It opened at the Manly Art Gallery and Museum in 2003 and in 2006 it was acquired by the Prince of Wales Museum in Mumbai.

Since 2005, Carole has organized and led eight textile focused groups to Kachchh and beyond. She recently introduced carbon off-set taxes which, in conjunction with Shrujan Trust, contribute to an education and reafforestation project in remote areas. A group of Kachchhi embroiderers is currently employed to create images for a publication that will inform locals about the importance of trees.

In 2008, Carole was invited to curate an exhibition for the UNESCO conference ‘Education for Sustainability’ held in Ahmedabad. ‘New Voices New Futures’ is a collection of works by the new generation of Kachchh artisans and focuses on social and ecological sustainability. Carole also works with traditional artisans and the Victoria & Albert Museum staff to develop products based on the Museum’s collection.

Marigold temple garlands in Bhuj, Jabbar Khatri’s main source of the flowers used to obtain vibrant yellow.	Marigold garlands are sun dried on the rooftop and stored in a dark cool place. Many blooms are required to dye one scarf but the supply is plentiful.
Scarf is immersed in dye bath. Up to 250 gms of dried flowers is used for one piece.	The scarf is dipped into an alum mordant to fix the colour.
The process is repeated until the desired depth of shade is reached.	Untied scraves dry in the Bhuj sunshine. Centre colour is the result of marigold overdyed with iron (black).
The surprise comes when the thousands of tiny knots are untied and the design is released. The threads are collected and used again as cleaning pads in the automotive industry.	Close up detail of the motif. Each of the white ‘dots’ represents a tied knot that resists the dye. Thousands of woman are employed througout Kachhch in this tradition. Bandhani, as this tradition is known, is the greatest source of income in the hand crafted textile industry in Kachhch. The district also supplies tied, undyed pieces for dyeing throughout India.

Carole’s current work includes the development of a range of sustainable textiles in collaboration with Kachchh artisans. Products to date include a marigold dyed scarf by Bandhani artisan Jabbar Khatri who collects used garlands from local Hindu temples. While Jabbar’s designs are generally based on traditional motifs, Carole prefers to integrate theme and process and in this case she herself has designed the marigold flower motif.

The ethic behind my work is to create items that consider environmental responsibility, social equity and economic viability and that also observe cultural mores. I do my best not to impose my design ideals onto artisans and prefer to find ways that satisfy local and international aesthetics.

We look carefully at resource, water and energy uses; we recognize that everyone needs to be rewarded and we work out prices that cover production and what the end market will bear. Sometimes we all have to compromise.

Another recent product was the result of discussions during the development of the UNESCO project when Carole suggested artisans look to the waste steam for potential materials. The resulting range of bags and place mats is woven from locally collected plastic waste using traditional techniques. The once-used bags are cut into strips and meticulously woven by Tejsi Dhana and his family. Each bag contains in excess of 100 discarded bags and are both beautiful and durable. Carole intends to use these products to launch an anti-litter campaign later in the year.

Collected contaminated plastic waste is carted to Mumbai for recycling. Clean waste is collected for use.	The Artisan’s Loom: Tejsi works at his primitive loom and produces pieces of great beauty and durability.
Tejsi Demonstrates the technique employed for making the waste plastic bags.	Tejsi Dhana Marwada (R) master Kharad weaver with his cousin Sumar who assists in the process. Please note the vegetable dyed wools in the background used for rug weaving.
Motif: Ploughing. Cattle herding along with dry-land farming is the backbone of the local economy and has been practiced in the Banni area of Kachchh for several centuries.	Motif: Animals We Depend on. (detail) The people of the Banni depend on Goats for wool and milk, Camels for transport and livelihood and Buffalo (water) for Milk poducts.

Sustainability remains a complex question in Carole’s view.

When we did the New Voices New Futures show one of the artisans gave an opening address in which he stated: “When I think about sustainability in the outside world it seems a very complicated issue. For me and my family it is very simple. Sustainability for us means two good meals a day and a change of clothes.” When I reflect on Chaman’s comment I know that if I lived as he and many others do then my life would be so much easier and my footprint so much smaller. It is food for thought. The artisans I know live simply, work creatively, interact richly and, as far as I can tell, are happy. I don’t believe that this is a romantic view although I have to be always mindful of this in India.

Carole Douglas writes about the artisan who wove from plastic bags:

Tejsi Dhana was born and raised in the small and remote border village of Kuran. The hamlet lies on the edge of the Great Rann of Kachchh and is the last inhabited place before the Pakistan border. Due to border sensitivities most foreigners are denied permission to visit. This is camel country and Tejsi’s ancestors wove udder bags, bridles and other camel trappings from local camel, goat and sheep wool. This particular style of weaving later evolved into coarse but durable floor mats for the local market and are traditionally camel (brown) and goat (black) in colour.

The 2001 earthquake destroyed ninety percent of Kuran village and when I first met Tejsi, 4 months later, he was ‘squatting’ on a hillside near the village of Kukma some 25 kilometres from Bhuj. He saw the earthquake as a “God given” opportunity to move his extended family closer to services and to outlets for his work. By that time (May 2001) the family group had built several ‘bhungas’ – typical Kachchhi round mud homes with conical thatched roofs – and he had set up his primitive Kharad loom under a thatched shelter.

It was from this hillside and on this loom that Tejsi wove his remarkable wall rug ‘From Kuran to Kukma’ for the exhibition Resurgence in which he graphically recreated his search for a new place to settle. Beginning with his original home under the lee of the legendary black hills of Kachchh Tejsi wove his journey from horror to peace at ‘lilu drasia’ (green view) his then current place of domicile. From this new vantage point he had a vista of green fields rather than the arid salt marsh that is the great Rann of Kachchh, his children attended the local school and he could get his goods to the market in Bhuj or nearby Bhujodi – the noted village of weavers. He however he knew his time at ‘lilu drasia’ was limited due to the government policy of resettling all earthquake refugees in their home villages.

Meanwhile back in Sydney, photographer friend Jenny Templin, noted for her Indian images, raised money through an exhibition at Bondi Pavilion. She later handed me $2000 to help a family in need and with an extra $500 donated by my husband it was enough to allow Tejsi to buy a large plot of land near Kukma where he could build homes and a weaving studio.

Six years later Tejsi’s studio is well established, he employs two other family members and his work has evolved significantly. While he still uses the original loom, he has become an expert in natural dyes and creates rugs of great beauty using the subtle hues that pomegranate, indigo, lac, sappan, iron and other substances yield on local sheep wool. He has extended his design vocabulary and constantly researches traditional images. His son Samat, now 21, is now also a master weaver and chooses to make rugs that explore environmental themes. His piece ‘Trees are Life’ shows the story of changes to the land through the loss of trees and to the future. The plastic bag bags and place mats, an outcome from earlier discussions about waste materials, are created by Tejsi and his cousin on a simple Kharad loom and use local packing string for the warp and handles.

Today the future of the family’s products is precarious. Economic factors play a large part in the survival of marginal crafts such as Kharad weaving. There are now only two families in the entire district who are engaged in the tradition; the goods are difficult to sell for many reasons including limited production capacity, design factors, lack of appreciation, the high cost of transport and competition from much cheaper goods. Desert Traditions is currently working on a narrative range for an exhibition (hopefully at Bondi Pavilion). This will complete a circle, promote traditional work and, at best, find an appreciative buying audience for this ancient craft.

Thanks to Carole Douglas for images and text. You can see these works in the World of Small Things exhibition.

• www.desert-traditions.com

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They’ve been some invigorating Melbourne-India exchanges lately.

The first occurred at the RMIT Design Research Institute on Friday during a discussion about the Code of Practice for Craft-Design Collaborations. We discussed the arrangement whereby the Touareg nomads were paid half a million dollars for the use of their name in a new model of Volkswagen. This worried a  worker in East Timor, who said that throwing a large sum of money at a community can sometimes cause more problems that it might solve. An Indian designer took a contrary view, not to say that it doesn’t cause problems, but to question why we assume that we are the ones who know to use money better – ‘If I had all that money, I’m sure I’d blow it all on stupid things too.’ Clearly there’s a lot more to be said on this subject, but we hope that there’s more open discussion like this.

Meanwhile, an alternative conversation with Indian craft was occurring at the culmination of the Crosshatched project, organised by Sandra Bowkett and Minhazz Majumdar. For Sandra, this is the fourth time she has brought Indian artisans to Melbourne. On this occasion she opened up new opportunities for collaboration. For Minhazz, she came to Australia with great curiosity, professing that Australia figured very little in the view most Indians had of the world, especially compared to the US and Britain.

Pradyumna Kumar and Anne Ferguson

Vipoo Srivalasa and Pushpa Kumari

Two of the artists represented the Madhubani folk art tradition of Bihar. Pradyumnar Kumar worked with Anne Ferguson on realising a three-dimensional version of a story that he had illustrated in a prize-winning book. In the story, a firefly witnesses the trials of a walking tree as it battles a raging fire. It seems a particularly poignant story given the recent history of bushfires in Victoria. Except in this case, it is only the fire of the kiln that can same this unfired tree from eventual destruction.

Vipoo Srivalasa worked with Pradyumna’s sister-in-law Pushpa, to again take her two dimensional drawings into the third-dimension, in vessel form. They took turns in creating the outline and interior textures of the cobalt drawings on ceramics.

Minhazz Majumdar watching Montu Chitrakar singing the Melbourne song

The scene at the Melbourne Cricket Ground in Montu's Melbourne song

The third artist was a patachitra painter from Bengal. Chitrakars had been previously hosted during the Tramjatra project as an expression of tram solidarity between Calcutta and Melbourne. Montu Chitraka is part of the next generation of scroll artists. As part of his residency, Montu composed and painted a story of their journey to Melbourne, including the ‘highlight of my life’ in visiting the Melbourne Cricket Ground. The scroll was quickly acquired by the Australia-India Council, though he could have sold this many times over with the great interest it evoked.

So does this bring us any closer to Minhazz’ question about the role of Australia in Indian identity? We may well return the European concept of the antipodes, that constructed New Holland as a land where the natural order was upturned. A project like Crosshatched enabled these artists to try out different techniques, like moving into three dimensional works. Like the Bollywood film set in Melbourne, Salaam Namaste, Australia offers a space to explore new forms of Indianness. Whether this is a dilution or revival of Indian culture remains to be seen. At a person-to-person level, it certainly seems to have brought the two countries closer.

Perhaps one day we can think about reconstituting a new Gondwana, forest of the Gonds, by reuniting artists from lands in Latin America, Africa, Australasia, India and Middle East, who were once one land mass.

• Majumdar Minhazz ‘Folk art forms in India: Evolving a new paradigm’ in Craft Revival Trust

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Reviewed by Christine Nicholls for World Sculpture News, Hong Kong

Judith Pungkarta Inkamala, Hermannsburg Potters, 2008, Rock Wallaby, hand built terracotta, underglaze decoration, 405 x 265 mm

From the Earth is a survey exhibition of contemporary Indigenous Australian ceramics from the Tiwi Islands (situated off the north coast of Australia) and also from Hermannsburg, Ernabella Arts, and Alice Springs Pottery in Central Australia. It features works by established and emerging artists, some of whom have now specialized in ceramics for a considerable length of time.

To the best of my knowledge this is a genuinely groundbreaking exhibition: the first occasion on which Indigenous Australian pottery from Australia’s northern seabord as well as from diverse locations in the Central Desert region have been displayed in a group exhibition. From the Earth, showing in the principal gallery of Adelaide’s highly regarded JamFactory, gives audiences an opportunity to consider and perhaps appraise distinctive regional and personal differences in style, technique and practice. At the same time the exhibition shines the spotlight on certain commonalities evident in these diverse approaches to pottery making.

John Patrick Kelantumama, Tiwi Design, 2001, Purrukapali, earthenware, underglaze decoration, metal, 705 x 270 x 105 mm.

The accomplished John Patrick Kelantumama, a senior Tiwi man who is affiliated with Tiwi Design based at Nguiu on Bathurst Island, has worked as a professional potter for more than three decades now. Beginning his long and successful career as an apprentice with Tiwi pottery in 1976, today Kelantumama is recognized nationally as a master potter. Kelantumama’s Purrukupali, fashioned from earthenware and metal with underglaze decoration, depicting the legendary Purrukapali with his infant son Jinani, is an immediate, vivid and touching work. This compelling work relates to the major Tiwi narrative of how death came to be visited upon Tiwi Islanders.

That story goes that after some years of marriage to the old man Purrukapali, Bima, his much younger wife, entered into a ‘hot’ sexual liaison with Japara, her husband’s younger brother. One fateful day the adulterous couple, who habitually left baby Jinani under the shade of an ironwood tree while they went about their sexual romp, forgot about the baby. Returning late on the same afternoon Bima found that her baby son had died underneath the tree – the sun had swung around exposing the child to its strong rays, killing him. This unleashed an entire sequence of violent and desperately sad events that are still, to this day, played out in the ceremonial lives, particularly in the funerary rites, of the Tiwi.

Mark Virgil Puautjimi, Tiwi Design, 2006, Japara - the moon man, earthenware, underglaze decoration, 430 x 170 x 75 mm

There are more splendid ceramic works relating to the same extended Tiwi narrative on display in From the Earth. Included among these are Mark Virgil Puautjimi’s Japara (Moon Man), depicting Purrukapali’s younger brother Japara who was transformed into the moon as a result of his transgressions. Lunar craters are understood to be the scars left on Japara’s face – resulting from the fight unto death that took place between the two brothers in the wake of the cuckolded Purrukapali’s devastating discovery of his wife’s adulterous liaison and the consequent death of his infant son Jinani. Cyril James Kerinauia’s marvellous Moonman and his Bima and Jinani also relate to this narrative. The major players in this ancient Tiwi drama of crime and punishment have been rendered with wonderfully wild, spiky ceramic hair. This bestows upon them a somewhat neo-Gothic air – notwithstanding the fact that these ceramic sculptures are rendered in such bright colours. Given the base treachery, violence and originary ills underlying this Tiwi narrative, the protagonists’ ‘feral’ head-dresses seem quite fitting.

There are also a number of fetching Tiwi works depicting everyday life and entirely secular themes, for example, Mark Virgil Puautjimi’s Buffalo, an earthenware work with underglaze decoration. Feral hoofed animals, including camels, donkeys, horses and pigs, none of which are native to Australia, are literally on the loose in many remote Australian outback regions. Rampaging buffalos are both feared and desired (as a magnificent food source) on the Tiwi Islands. Traditional Tiwi geometric designs have been applied to these ceramic sculptures, which are characterized by their extraordinarily left-of-field colour use. Puautjimi’s Buffalo is no exception: vibrant yellows, warm oranges, blue and olive greens have all been used to masterful effect. So what if this ceramic buffalo looks a little like a multi-hued, short-horned wombat? This contributes to the creature’s charm.

Robert Edward Puruntatameri, Munupi Arts and Crafts, 2008, (right) Vessel with Lid, earthenware, underglaze decoration, and sgraffito decoration, 240 x 165 mm; (left) Vase, earthenware, underglaze decoration, and sgraffito decoration, 150 x 105 mm

Fellow Tiwi Islander and countryman Robert Edward Puruntatameri, representing Munupi Arts and Crafts, based at Pulurampi on Melville Island, also makes a strong contribution to From the Earth with his vases and appealing round vessels. These he has adorned with tradition-inspired Tiwi geometric designs, fish and other sea creatures including squid. Puruntatameri’s father, the illustrious late Eddie Puruntatameri, is credited as the major founder of Tiwi Pottery along with his apprentice John Bosco Tipiloura. Puruntatameri-the-younger is clearly working hard to keep the family tradition alive. The status of Tiwi men as master carvers becomes overwhelmingly apparent in the aptitude they have shown in the transition to pottery, which is not a vernacular Australian tradition. The carved, wooden three-dimensional sculptures of traditional Tiwi visual arts practice seem to have allowed for a seamless segue into that other three dimensional medium, ceramics. That this has happened in the comparatively short space of time since 1972 when pottery was first introduced to the Tiwi Islands is a formidable accomplishment.

Rona Pananangka Rubuntja, Hermannsburg Potters, 2008, Rock Pigeons, terracotta, underglaze decoration, 410 x 310 mm

Travelling south and inland, Judith Inkamala, Hedwig Mocketarinja, Carol Panangka Rontji, Rona Panangka Rubuntja and Rahel Ungwanaka, all from the Arrernte community of Hermannsburg in Central Australia also make notable contributions. The Arrernte potters’ cap-lidded pots, decorated with everyday desert scenes, are rendered in vivid colours, bringing to mind their celebrated precursor, the Hermannsburg school of landscape art, of which Albert Namatjira was not only the progenitor but also the most famous exponent. These women’s ability to create ‘living pictures’ of their desert homeland on these three dimensional pots is exemplary. Without any doubt the pièces de résistance of these works are their sculptural lids, which always relate to something – often fauna – culturally significant to the maker. Hedwig Mocketarinja’s alert, crouching marsupial really caps off her work; as does Carol Panangka Rontji’s rather phallic, predominantly deep green Port Lincoln parrot. In a similar vein, Judith Inkamala brings a wonderfully eye-popping quality to the ‘bush creatures’ she creates and perches atop her bowls: her exquisitely-fashioned rock wallaby and captivatingly importunate perentie (a large burrowing Australian lizard) are cases in point. The Arrernte potters of Hermannsburg began working in the early 1960s and have since transformed ceramics into an art form distinctively their own: their unique, collective artistic ‘signature’ is evident on all of their work. Their skilful hands render these superficially conventional desert landscapes animate and alive.

Anilyuru (Carol) Williams, Ernabella Arts, 2008, Ngayuku Walka, terracotta, underglaze and sgraffito decoration, 75 x 170 mm each

Ernabella Arts, situated in the Pitjantjatjara/Yankunjatjara community of Ernabella (Pukatja) in South Australia’s arid north, is also represented in From the Earth, with contributions from sisters Tjimpuna and Carol Williams and several others. Ernabella artists only began experimenting with ceramics a little more than a decade ago but they have already made a considerable impact on the market with their carved and incised sgraffito forms. The sgraffito method, involving decorating pottery or ceramics by scratching through a surface of plaster or glazing to reveal different colours underneath, is the preferred method of many of these artists, no doubt because it taps into other long-run Pitjantjatjara/Yankunjatjara artistic practices, particularly those that relate to wood-carving.

Jillian Davey, 2008, Inma Walka, terracotta, underglaze decoration, 470 x 330 mm

High profile Pitjantjatjara/Yankunjatjara potters Nyukana (Daisy) Baker & Jillian Davey, who also originally hail from Pukatja but are now resident in Alice Springs, also make an impact with their large terracotta, underglaze decorated pots. Both work now at Alice Springs Pottery, the ‘newest kid on the block’ in Indigenous Australian pottery ventures. This enterprise was set up largely to accommodate ceramic artists like Nyukana Baker and Jillian Davey who need to live in Alice Springs whilst they undergo kidney dialysis. While Davey tends towards making beautifully restrained, monochrome works, Baker offers a nicely contrapuntal splash of colour to the display with her large and often flamboyant vessels.

The vigorous, confident works on display in this exhibition indicate that Indigenous Australian ceramics is prospering, despite being a relatively nascent art form. From the Earth demonstrates that what could be described as the recent Australian ‘Aboriginal invention of pottery’ looks forward to a bold, bright future.

Postscript

Christine Nicholls adds an interpretive comment to her review:

Interestingly there is a mission connection in the case of all three enterprises: the Tiwi Islands, Hermannsburg and Ernabella all have mission histories – respectively Catholic, Lutheran and Presbyterian (which is of course one part of today’s Uniting Church). It’s become fashionable these days to give the missions and missionaries a really good bagging or solid drubbing but on balance, in my view, and I’ve never been a missionary myself (far from it) the positives of their contribution can often be seen, for the most part, to outweigh the negatives. For example, notwithstanding their Christianizing and conversion agendas, the mishos DID often encourage people to develop cottage industries such as these pottery co-ops which have proved sustainable in the Tiwi and Hermannsburg cases, over a considerable length of time. This could not have happened if they had simply been imposed upon the people – the Indigenous people involved actually get real pleasure, a feeling of well-being and self-esteem from making and exhibiting their work

Irene Mbitjana Entata, Hermannsburg Potters, 2006, Jesus Footprint, hand built terracotta, underglaze decoration, 330 x 270

With respect to the Christian influence on some of these ceramists’ work, I believe that these influences goes beyond any clear or overt reference to Christianity or Christian iconography such as the Christian cross that Irene Mbitjana Entata has placed on the lid of her obviously Christian-themed work. Judith Pungkarta Inkamala’s red tailed black cockatoo, for instance, has a distinctly angelic quality – a black angel? The same comments also apply to many of the works by the Tiwi artists – the male figures of the much maligned and suffering Purrukapali, cheated on by his wife and brother, seems to be represented in a Christlike manner or with a Christlike dimension in some of the works.

Another factor each of these ceramics enterprises holds in common is the fact that all four, including Alice Springs Pottery, the latest player in this field, the newest kid on the block, have involved and continue to involve productive and fruitful collaborations and partnerships between Indigenous artists and non-Indigenous potters and/or art centre co-ordinators. While 40 or 50 years ago these tended to be asymmetrical relationships, in other words, yes, there was a paternalistic element to them, today, the partnerships mostly take place on a relatively level playing field, founded on mutual respect and recognition. Whilst at one level these enterprises involve an exchange of skills, they also represent a great deal more than that. These endeavours also have value because they work as a ‘two-way’ professional, socio-cultural exchanges where the parties are able to learn about and share each other’s perspectives by working closely together, or ‘sharing the space’ as it were. Over time these enterprises are leading to the Indigenous creative artists independently running them – as is now largely the case with the Tiwi potters today. The figures associated with the Purrukapali/Bima/Japara/ Jinani narrative seems to have acquired the status of Supreme Beings which represents something of a move away from earlier Indigenous cosmologies – at the very least this is indicative of a cultural shift, sociocultural hybridity and so forth – unsurprising in the circumstances I guess. So the Christian references I believe are quite often not apparent in any ‘in your face ‘ way in many of these works, but nonetheless are there…

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Bell-Roberts Gallery in Cape Town is hosting an exhibition by remarkable South African artist Noria Mabasa. More than 70 years old, Mabasa is one of several ceramicists from the northern province of Venda, bordering on Zimbabwe. For the past thirty years, she has been producing figures and pots with clay sourced from a local river.

Unlike other female artists, Mabasa also carves sculptures out of wood. She produces monumental installations drawing on traditional themes and the status of women. Like many Venda artists, she takes inspiration from personal visions and dreams.

While highly regarded within South Africa, art from Venda has little international profile. It would be wonderful if we could rustle up a touring show of Venda artists. If not, perhaps a residency would do. They are up for it.

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‘Trades’, an innovative project conceived and sponsored by Craftsouth, Australia’s premier contemporary craft and design association, was that organization’s big ticket offering for 2008. In some respects Craftsouth operates along the lines of the artists’ and artisans’ guilds of yesteryear, offering a range of services to its membership, including the provision of professional accreditation and artist insurance. Craftsouth also plays an important advocacy role for its members. This includes mounting at least one major exhibition of members’ artwork, annually.

The Trades project was conceived towards the end of 2006 and unfolded over an extended period of time. This process-driven venture culminated in a splendid, well-received exhibition of the same name at Adelaide’s prestigious JamFactory late in 2008.

Eight practising visual artists working across a range of different disciplines were selected to work cooperatively with eight qualified tradespersons. Each artist was paired or ‘matched’ with a tradesperson. This pairing was not arbitrary but based on participating parties’ professional and creative aspirations. Each participating artist elected to collaborate with someone with a specific trade and skill set, for the purpose of skills exchange. Hence the relationships were underpinned by mutual respect and recognition of the professionalism of the contributing parties. The idea was to give the participating artists the freedom and opportunity to explore, as Craftsouth’s Niki Vouis has written, “specific skills and industry knowledge…not normally available to them in their day to day work practices” and also to provide “the tradespeople [with] the opportunity to experience…artists’ working methods, while at the same time demonstrating their own expertise and creativity”.

While the project was by no means narrowly ‘product’ or outcome-orientated, there is absolutely no doubt that several of these creative fusions produced marvellous results. This became evident in the 2008 Trades exhibition. One reason leading to this success was the fact that the individual ‘track records’ of both participating artists and tradespersons were carefully scrutinized prior to the commencement of the Trades project. Commitment from each party was sought and obtained. Whilst in progress the project was also monitored and quite closely documented.

Collaboration between furniture maker Adrian Potter and tattooist Amy Duncan

A number of extremely successful, albeit left-of-field, collaborations took place. One such partnership occurred between Adrian Potter, a qualified engineer who has worked as a professional furniture designer and maker for more than a decade, and Amy Duncan, a tattooist. The collaborative work made by this artistic ‘odd couple’ and exhibited in the 2008 exhibition drew widespread admiration.

Potter drew upon his woodworking skills in his expert carving of two beautiful hollow conch shells from Huon Pine, a very large, relatively soft-wooded tree native to Australia’s Tasmania. Part of its aura derives from the fact that it is believed to be the longest-living species of tree in Australasia: it has been ascertained that in the Tasmanian rainforests there are Huon Pines in excess of 1,000 years of age. Huon Pine wood is also renowned, in Australia and beyond, for its aesthetic qualities.

Having incorporated a number of ideas inspired by Amy Duncan’s craft into his carvings, Potter passed on the larger of the two carved objects to Duncan, who subsequently designed and applied the remainder of the surface decoration. This involved the youthful tattooist working with her customary tools of trade – drawing inks, gouache infills and inlays – to decorate the conch shell carved by Adrian Potter. Duncan’s ability to execute designs and drawings on to three dimensional, curved body surfaces ‘translated’ very well to this new medium.

The artworks created by Duncan and Potter working together on this project exceed anything that either party could have created solo, as Adrian Potter freely acknowledges: “I’ve always thought that ‘collaboration’ is a fancy name for teamwork – I’ve got the skills, you’ve got the skills. We [were] working together to come up with something that you can’t do individually”.

The creative synergy forged by this pair of artists – one of whom mostly works in the relatively mainstream activity of furniture making, while the other is habitually employed in the more socially marginal pursuit of tattooing – opened up a genuinely ‘transitional space’ for both parties. In a sense, the compelling carved and decorated objects co-created by Duncan and Potter and displayed in the Trades exhibition bore the artistic ‘signatures’ of both – while at the same time giving rise to a third, unique artistic inscription that could not be said to belong exclusively to either party. A major reason for favourable critical attention enjoyed by the Potter and Duncan’s co-created artworks in the Trades exhibition was their subtlety and their integrity as artworks – their ‘seamless’ quality. With respect to their Spring Blossom Tattoo, for instance, it was not at all apparent that two persons from entirely different disciplines and backgrounds had had a hand in the work’s creation.

[See Adrian Potter's comment below about the nature of the collaboration]

Collaboration between glass artist Gabriella Bisetto and scientific lamp worker Monte Clements

Another extremely productive working relationship was forged between Monte Clements, a scientific lamp worker, and Gabriella Bisetto, an established glass artist. Clements has worked in his highly specialized field for three decades, and runs a thriving Adelaide-based business. Unfortunately, to some extent his is an endangered, if not dying art. As the Trades catalogue states, scientific lamp workers “…blow Pyrex glass to produce precision instruments for various industrial sectors, from scientific laboratories to wineries. This is an extremely rare trade in Australia, with only one current apprentice nationwide”.

Glass blower Gabriella Bisetto deliberately chose Clements as her mentor because she had for some time nurtured an aspiration to learn scientific lamp work. Part way through the project Bisetto observed that:

I’d wanted to do scientific lamp work for a long time but I wasn’t sure what the material could offer or what was available in pre-fabricated glass. And while I might blow glass for several hours a week and successfully produce several objects in that week, in lamp working I can work for hours and only produce one thing, and then it breaks. And that’s because I don’t know how to do it. I haven’t been doing it for thirty years. But working with my mentor, it’s made me want to show him that I really appreciate the time he puts in, but also to feel confident that I will get to my end result over a period of time.

And indeed, working together they did eventually arrive at that desired “end result”. The co-created Bisetto and Clements artworks in Trades are stunning. For example, their compelling work entitled Anatomy Study # 1-3 and Growth – Cluster cells # 1-3, is elegant, refined and beautifully made. The Bisetto/Clements glass works displayed in the Trades exhibition were not mere curiosities but ethereal, poetic artworks in their own right.

Under Clements’ tutelage, Bisetto worked on creating miniature glass bacteria, tiny glass moulds and fragile cluster cells, and small, delicate intestines and glass lungs. “Conceptually it allowed me to move in a different direction,” says Bisetto, “on a scale and with outcomes I couldn’t achieve with hot glass. I’m making tiny work now!” Prior to embarking on the Trades project, Bisetto was already well regarded in Australia as a ‘fine art’ glassmaker, and the working relationship with Clements seems to have enabled her to take her work to a new level. Open-ended dialogue, the sharing of ideas, mutual respect and the acceptance of the occasional wrong-turn or even mistake seem to hold the key to this successful artistic partnership.

Bisetto and Clements’s successful partnership, involving the meeting place between science and art, reflects and confirms the findings of Melbourne-based Charles Green in his canonical study of collaborative practice in contemporary art. In his monograph entitled The Third Hand, (2001) Green, who over the years has collaborated extensively with his artist wife Lyndell Green, theorizes post-1960s artistic collaboration and teamwork as akin to the development of a “third hand”. This, Green posits, is tantamount to the emergence of a new, single, transcendent artistic persona that virtually obliterates the separate artistic identities or the previous artistic ‘signatures’ of individual team members. Clearly Green’s concept of “the third hand” also has implications for other participants in the Trades project, as well. Green’s notion also mirrors broader contemporary social understandings with respect to the changing nature of artistic authorship.

Collaboration between sculptor David Archer and plumber Rod Archer

Brothers Rod Archer (a plumber) and David Archer (a sculptor) opted to work together, coming up with what was incontestably the hit of the Trades exhibition – at least with respect to mass audience appreciation. The Archer Bros’ work, entitled Pearls Before Swine, is a water powered mechanical pig fashioned from polystyrene, metal, plastic, and recycled bicycle parts. Pearls Before Swine wouldn’t have seemed out of place in the Penny Arcades of earlier eras. On the Trades exhibition’s opening night the crowd gathering around this exhibit made it difficult for many people to get close enough to view this wondrous mechanical pig. Some pig!

The pig swallows large pearls that enter its mouth in a continual loop. The plumber brother cleverly created a revolving internal trajectory powered by water energy. In turn, the pearls that the pig is constantly consuming are ‘excreted’ or converted into a continual succession of big, joined sausages. A string of enormous sausage-excreta continuously pop out of the pig’s rear end. No doubt this repetitive cycle to some extent alludes to some of the less pleasant aspects of plumbers’ daily working lives, and maybe in the lives of sculptors and craft persons too. Shit happens.

David Archer’s sculptural works have been influenced by his interest in clay and in mechanical things. The appeal of the mechanical was reinforced by a coincidence in Archer’s life, when he was offered the opportunity “to restore and repair a genuine coin-operated amusement machine, a Bolland Brothers ‘Haunted House’…[and as a result] I was inspired to make large coin-operated cabinets, and made my own version of a haunted house”. This in turn stimulated David Archer to research the history of automata, which he has traced back as early as the ancient Egyptians. The fact that he chose to work with his plumber brother is therefore a logical extension of this long-term interest.

From the perspective of Rod–the-Plumber Archer, it seems that he is the kind of ‘decent Aussie bloke’ who simply enjoys assisting other people in realizing of their visions and aspirations. Having worked as a plumber for 25 years, in a variety of settings including construction, domestic, and high-rise locations, Rod Archer regards both functional and aesthetic elements as significant. Brother David describes Rod Archer as a ‘thinking plumber’. (Trades catalogue, 2008, page 8).

The Archer brothers’ scatological, mechanical pig sculpture wallowed in immense popularity for the entire lifespan of the Trades exhibition. Pearls Before Swine succeeded in attracting numerous punters beyond the art world’s ‘usual suspects’ and opening-night-attendees. No doubt in part the swine’s widespread appeal was in part a function of the work’s popular culture connections with fairgrounds and amusement parlours. Groups of mesmerized schoolchildren also gathered around the pig, possibly relishing its propinquity to, or commensurability with, playground ‘poo’ jokes.

In fact, Pearls Before Swine, along with the works co-created by the tattooist and the furniture maker, brought many people to this exhibition who had, almost certainly, never before entered an art gallery. Such audience development was an immense ‘plus’ for the Trades exhibition. It is no crime to make art accessible and certainly not a sin to be popular. The fact that a number of these co-authored works attracted different demographics and age groups should be seen as a real strength of this exhibition and therefore applauded. It happened because these works straddled various artistic disciplines and trades, and also, because a number of the works embraced or crossed over into popular culture. Attracting audiences beyond the ‘same old, same old’ Adelaide visual art aficionadi is not easy, and to do so without resorting to Damien Hirst or Jeff Koons-like populism, not to mention without the financial backing that underpins the success of such artworld luminaries, is rare. While the success of the Trades exhibition was on a more modest scale than that of such ‘big names’, in terms of its budget and scope audience responses to Trades were more than encouraging.

Collaboration between ceramicist Irianna Kanellopoulou and pastry chef Kirsten Tibballs

Ceramicist Irianna Kanellopoulou worked with pastry chef and chocolatier Kirsten Tibballs to create a delectable, although non-caloric sculptural installation of vividly coloured bunnies. Entitled Hopping Bertie and his friends, this artwork was fashioned largely from chocolate and vegetable dyes that seemed to have a similar consistency to Estapol. This (perhaps misleadingly) ‘edible art’ was another real audience sweetener.

Collaboration between textile artist Annabelle Collett and electrician Jethro Adams

The artworks created by electrician Jethro Adams in partnership with textile artist Annabelle Collett were – well, electrifying. This team created two major works, the first a bright orange hammock, finger-knitted from plastic coated electrical wire, top-and-tailed by four light globes exuding a dazzlingly intense light. Electric Hammock also has a symbolic dimension, alluding to the chronic inability of members of our strung-out, high-powered society to relax in any truly meaningful way.

Collaboration between textile artist Annabelle Collett and electrician Jethro Adams

Collett professes a longstanding interest in what she describes as ‘crossover’ work and this was evident in the lighthearted, playful, electronic textiles on display in Trades. The Collett/Adams creative team’s edgy, wittily named installation, Mrs Tesla’s Dress, comprising white, knitted electrical cord, electrical components and globes, hanging from the ceiling of the exhibition space, simulated the ball gown of a glamorous lady. Ballooning out on the gallery floor into a full, although diaphanous skirt, its ‘hem’ was bedecked with generous-sized, rather hazardous-looking light globes. While perhaps a little dangerous as a form of daily apparel, Mrs T’s dress created quite a buzz and made a significant contribution to the Trades exhibition. (For the uninitiated, please note that a ‘tesla’, symbolized by the letter ‘T’, constitutes a standard measurement unit of magnetic flux density).

Collaboration between ceramicist Maria Parmenter and arborist Andrew Willsmore

Maria Parmenter, a respected Adelaide-based ceramicist, worked collaboratively with arborist Andrew Willsmore to create an installation of small, rather abstracted tree-shaped ceramic forms, entitled Utopia Avenue. This diverse row of miniature ceramic trees, not conforming to any single shape or colour, made for a fetching work. (DSC0022) In a second conceptual work, entitled Keep Safes, Parmenter made protective coverings for tree stumps. The latter work articulates with Parmenter’s previous work as a physiotherapist. Drawing an analogy between the missing limbs of humans and the arbitrary chopping down of trees, Parmenter remarked, “I’ve trained as a physio and I’ve worked with amputees. [In Australian society] we keep on lopping things off trees…and exposing stumps everywhere…I want to cover them up and [so] I’ve been making little caps for the stumps. Things to keep them warm.

Collaboration between ceramicist Maria Parmenter and arborist Andrew Willsmore

For Parmenter, the Trades project and exhibition also presented a unique opportunity – that of extending the interior world in which she habitually works as a ceramic artist – to embrace the exterior world that Andrew Willsmore inhabits on a daily basis.

Collaboration between glass artist  Deb Jones and panel beater Hugh Gooden

Finally, panel beater Hugh Gooden worked with JamFactory glass artist Deb Jones to make contrastingly shiny, highly polished crumpled metal panels, exhibiting these alongside stripped, rusty panels, whilst installation artist Annalise Rees teamed up with carpenter Jonathan Bowles to create a large scale work using timber house frames covered by stretched organza, stitched with cotton thread.

To conclude, all of the participants in the Trades project and exhibition brought into being fresh, unique creations or artifacts wherein the sum was demonstrably greater than the contributing parts. Particularly in the creative partnerships between the Brothers Archer, and the Potter/Duncan, Adams/Collett and Clements/Bisetto teams, the emergence and materialization of a seemingly autonomous third ‘authorial’ hand, as signalled by Charles Green in his publication The Third Hand, became readily apparent. Where that “third hand” clearly emerged, spectators became genuinely excited about the artworks. It seems that perhaps a necessary pre-condition for this to occur is either for the participants to share a history of working together on a collaborative basis, or to have a pre-existing interest in each other’s line of trade.

Not all of the participants in Trades developed the same synergies or seamless merging of their differing skills and approaches, however. This is not necessarily a criticism of the quality of the work that any of the participants produced: it is simply a statement of fact that in some of these partnerships the approach of one party or the other emerged as the dominant one and this is reflected in the work. In others, the hands of both contributing parties were clearly evident. This too impeded the emergence of that third, transcendent hand.

Craftsouth, especially their Project Manager Niki Vouis, supported by the Director, Anne Robertson, are to be commended for envisioning, overseeing and administering this experimental project linking trades people with craft, design and visual arts practitioners. Equally, JamFactory Craft and Design should be acknowledged for its support for the project from its inception, through to the developmental stage and finally, for their successful hosting of the Trades exhibition, which was accompanied by a very professional catalogue with essays written by Kevin Murray and Mark Thomson as well as information about participants. Bold experimentation and fertile, co-operative partnerships of this kind are indispensable for the continuing health of Australian visual arts. The artistic future lies in this direction.

Reference

Green, Charles, 2001, The Third Hand: Collaboration in Art from Conceptualism to Postmodernism, University of Minnesota Press, Minneapolis, U.S.A.

This is a feature article for World Sculpture News Hong Kong, Winter 2009

See also Symmetry: Crafts Meet Kindred Trades and Professions

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Mapfara’s work is a largely personal celebration of life force. In rough English, he describes it as ‘bestial’. It’s hard to know whether his creatures are made of one or two beings. They are definitely sexual, perhaps hermaphroditic. Apparently his forms have loosened a little since being in Melbourne. Hard to think that’s an influence of Melbourne, but perhaps Mapfara became a little more Mozambican while he was here.

Made in Mozambique – Ho Gan Gallery 210 Smith Street, Collingwood; 15-29 January 2009.

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Mabelle’s show is currently at Pan Gallery,

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