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After the Missionaries

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2009 will feature a number of forums for thinking about the role of art in a new bilateral world. The Selling Yarns conference in March will include workshops for artisan-design collaborations. In June, at Craft Victoria, the World of Small Things: An Exhibition of Craft Diplomacy will feature the fruits of dialogue between first and third worlds. And at the same time, an issue of Artlink will be published to air the complex questions in the new bilateral global order.

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Here’s a call for expressions of interest for the Artlink issue: After the Missionaries: Art in a Bilateral World

Movements like Make Poverty History reinforce a vision of the world divided between helpless victims and those able to save them. Divisions between ‘developed’ and ‘developing’ nations, ‘advanced’ and ‘emerging’ economies, ‘first’ and ‘third’ worlds, assume a singular path of history, on which the West happens to be ahead.

But the world is changing. Old hierarchies are challenged now by the growth of China and India as ‘superpowers’. They are more than victims of colonisation and Western imperialism. They have their own ambitions to be seen as leaders on the world stage. Over the past two years, China, India and Japan have all held summits for the leaders of the African nations.

Climate change forces us to reconsider the relations between North and South. A major challenge of climate change is to establish a plan that has support of both rich and poor nations. The global impact of carbon emissions requires a global consensus for action. While the first world focuses on carbon reduction, the third world argues that it should not be made to suffer for sake of the rich nations. Negotiations around this are critical for the future of the planet.

Australia has been positioned as a key mediator between first and third worlds. Though a rich nation by world standards, Australia does not have the reputation of an imperial power and finds itself amongst the countries of the South, at least geographically. As potentially the ‘most Asia-literate country in the collective West’, Australia has been granted the role of mediator between USA and China.

Art has an important role to play in this.

The history of Western cultural engagement with the third world has been shadowed by primitivism. The energies and traditions of the colonised world have provided fuel to modernist and post-colonial movements in rich nations. Such dialogues have been relatively unilateral. What do the subjects of the primitivist gaze gain from this attention? How do we engage with cultures of the third world in a way that is reciprocal? While politicians go through the formalities of global summits on climate change, what role can artists and makers play in stitching together a fabric of artistic exchanges between rich Australia and poor nations?

This issue of Artlink is intended as a forum for difficult questions demanded by our time:

  • On what basis can artists from the first and third worlds work together?
  • On what terms can an artist or designer engage traditional artisans?
  • Is visual art the exclusive domain of global elites?
  • Is world craft a version of ‘noble savage’?
  • Are human rights and environmentalism the thin end of the Western wedge?

We are looking for articles about:

  • First world artists working in collaboration with artists and communities in the third world
  • Designers engaging in product development with traditional artisans
  • Australian artists and designers working in the galleries and studios of the third world
  • Art practices that involve critical dialogue between first and third world experiences

Articles are due by 1 March 2009. Payment is $300 per thousand words. Please send expressions of interest to Kevin Murray at beyond@kitezh.com.

Places where rich and poor meet

The talk at Craft South on Monday was the scene of a very interesting conversation as many contributed their experiences in working with artisans in other countries.

The purpose was to open up dialogue about the changing relationship between first world countries like Australia and the ‘developing world’ in the light of climate change. It is in this context that the activity of ‘world craft’ seems particularly relevant.

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The following kinds of rich-poor relationships were discussed:

1. Natural

Wealth is the natural reward of the stronger and more talented. The poor can improved their position if they work hard enough or put up a better fight. With wealth comes great advances in knowledge and art. Consider Medici, Darwin and Nietzsche.

2. Feudalist

It is the responsibility of the rich to care for the poor. Their wealth contributes to the prosperity of society as a whole. Those who are unable to care for themselves need special attention. Consider missionaries, celebrities in Africa and Make Poverty History.

4. Spiritual

With wealth comes spiritual decay. The abundance of goods leads to a moral torpor and alienation from the world. The poor have the rigours of necessity to sharpen their senses and the camaraderie of people brought together in adversity. Consider primitivism, the Slow Movement and world music.

5. Revenge

The rich countries have outsourced the bulk of their labour to the hard-working masses in the third world. Their increasingly passive consumer lifestyle and growing debts have made them weak and vulnerable to future challenges. They will be eventually outpaced by the confident and energetic developing world. Consider the new superpowers of China and India, Hegel’s master-slave dialectic and the Sermon on the Mount.

6. Partnership?

The Titanic has been hit by an iceberg. All classes, from the poor immigrants in steerage to the aristocracy in the cocktail bar face a similar grim horizon. Unlike Titanic, climate change prompts a cooperative response, but one where first and third worlds much recognise each others needs and aspirations. Is there a mutually beneficial and empowering relationship between rich and poor? Consider craft-design collaborations?

Craft in Opera Jawa

Opera Jawa is an Indonesian film commissioned by Peter Sellars for Mozart’s 250th birthday. Directed by Garin Nugroho, the film claims to be the world’s first gamelan musical. Besides stunning music and ravishing scenes, Opera Jawa is a particularly interesting setting for world craft.

The plot, based on the Ramayana, involves conflict between two families. One are potters, who find the market for their wares shrinking. And the other are more aggressive dancers, who make wonderful textiles. Pottery features in remarkable ways. There’s a dance where women balance on small pots. Pots are smashed in dramatic acts of defiance. And there’s an erotic scene with the potter trying to mould his love on the wheel.

Opera Jawa shows how ‘world craft’ goes beyond the exotic trinket. Here is a powerful expression of craft as a performative medium, rather than object-making. Of course, it is ‘world craft’ or ‘world cinema’ only in the eyes of a first world audience, however that doesn’t deny the fact that it is a powerful aesthetic challenge to our own use of craft.

Island designs from Mozambique

More from Amanda Youngleson’s design intervention on Ilha de Mozambique (Mozambique island). 
Ilha Fashion Shoot 027 (Small)

Ilha Fashion Shoot 027 (Small)

Ilha Fashion Shoot 049 (Small)

Ilha Fashion Shoot 049 (Small)

Ilha Fashion Shoot 066 (Small)

Ilha Fashion Shoot 066 (Small)

Ilha Fashion Shoot 077 (Small)

Ilha Fashion Shoot 077 (Small)

 
fashion ilha studio 014 (Small)

fashion ilha studio 014 (Small)

Ilha Fashion Shoot 115 (Small)

Ilha Fashion Shoot 115 (Small)

 
Ilha Fashion Shoot 108 (Small)

Ilha Fashion Shoot 108 (Small)

The pictures also show how this world heritage site is being left to decay, although there are some beautifully renovated buildings.  It was the original Portuguese capital of Mozambique, and before that an Arab trading station.

‘When the rats ate the flour resist’ – working with craft in Mozambique

From the Western Cape Craft Newsletter comes this fascinating tale by Amanda Youngleson about working as a design consultant in Mozambique. It’s a sober account of the challenges involved, but testament to great dedication.

DESIGNING FOR DEVELOPMENT: THE CHALLENGE

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When product designing to assist development in the underdeveloped world, one works in a realm of limitations, of what is impossible, of what will not happen. It is a world of Making Do. To succeed, expect the unexpected and adapt accordingly. Amanda Youngleson was recently commissioned to train and product-develop at Mbeu, a project on Ilha de Mozambique. She shares her perspectives.

The design consultant’s brief is to bring about change for the better. Although not specified in the brief, it is to make changes, under trying conditions, for people with little education, often limited skills, whose vision is limited by what has been impossible in their daily lives. If the design consultancy has been successful the participants are left, not only with a new product range that they can make, but also with hope. They are inspired and empowered. They have seen for themselves that things CAN change for the better, and where the results of the consultancy are sustainable, they will have seen how they can change their lives.

Many interventions are inappropriate or unsustainable as they failed to understand the context of underdevelopment of the people whom they intended to help. However, understanding the context is not straightforward.

Designers have probably been trained in, and live in the First World; development happens in the context of the Third World. One expects most components of one’s known world to be present there, and one expects the people you will be working with, to think, to some extent, as you do. What a mistake!

Working outside South Africa (where First and Third Worlds, developed and underdeveloped, rub shoulders) I found the Island of Mozambique to be particularly isolated – worlds and chasms apart from the marketplace they would be targeting.

Before leaving on a design consultancy one tries to gather as much information as possible about the context that one will be working in. However, as the people on the other end find nothing unfamiliar or strange about their context, they assume that you need a lot less information than you do. They are not clear about the skills levels of the crafters you will train, the existing products, the availability of materials or equipment, or their expectations. They do not inform you about the context of their world. You are thrown in the deep end.

Adapt or Die, could be the title for Designing for Development – involving thinking on your feet and learning about their world, minute by minute, on your arrival. If you can’t adapt, you are going to be very frustrated and fail! Time is limited and besides designing, the groups need to be trained. Your design concepts and ideas may not be achievable and you may need to re-conceptualise on-the-hop.

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Nothing could prepare me for the poor skills levels of the people from the project Mbeu, 25 km outside Maputo. They were independent farmers, had had no schooling and had not developed fine motor skills. I had designed a range for them prior to my departure, but their skills levels were too poor to manage it. Fabric-painting, as they did it, involved drawing on a flour-resist paste and then painting the cloth when dry. But they were unable to draw a diagonal line without it winding along chaotically. I had to redesign the range so that it only involved drawing horizontal or vertical lines. They were unable to make measurements so we folded the cloth to make lines. Rats ate the flour-resist and sand blew through the windows. They would start painting the fabric happily with the flour-resist design half eaten away, and sand covering the table. Their scissors were so blunt that a woman with the strongest hands was reserved for the job of cutting. The concept of tablemats meant nothing to them, as they had no use for them in their own lives, and could not imagine the market they were making them for. A previous agency had started the tablemat project but it highlights an inappropriate intervention where the agency did not understand their context.

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A lack of materials can restrict the type of products one can create. In Mozambique there is no pattern making cardboard and nothing I found could be used as a substitute. I had to bring some along on my second visit (and pay overweight) and the shortage of cardboard limited my being able to create new patterns, or alter others. Another problem with materials is that there is no guarantee of continuity of supply for most fabrics; when sampling one cannot count on the fabric being available for future production. Weights or composition of fabric are seldom given, so it is difficult to identify fabrics or choose fabrics that are pure cotton. In designing the fashion range for Ilha de Mozambique I used the local traditional cloth as it was readily available and would appeal to locals and tourists.

And then there is the problem of calculating production costs. Trying to determine an hourly rate for labour, in order to cost the products, was quite impossible. On Ilha de Mozambique (the island of Mozambique), the producers would agree on a time that it would take to make a product but would be adamant that one could not extrapolate from that the number of units one could make in the day, as they had no concept of working a seven-hour day. A work-day for them meant doing some work, in between looking after the children and doing chores. A pair of pants might take an hour to make but that did not mean seven pairs could be made in a day. They believed that they could only manage to make three a day, all considering. No one had ever paid them to work so they could not give a value to an hour’s labour.

Furthermore, the co-operative in Mozambique treated everybody equally and all profits were divided amongst the group regardless of their skill and contribution. No person would have been given less, and so all the labour input had to be costed the same.

Working in Mozambique would not have been possible without a translator, but as there are no trained translators, someone who seems to speak reasonable English is employed. One quickly realises that there is an art to translating. The translator should be the mouthpiece of the designer, and resist adding his/her opinions or embellishing the translation. My translator increasingly saw himself as an extension of the designer and on occasion took liberties in translating, giving extra instruction and even admonishing the producers. My Portuguese was fortunately growing daily and I was able to check him when I sensed he was not just translating. He had a lovely sense of humour and an irrepressible energy and being confined to translating without communicating his ideas was, for him, well nigh impossible.

Working without electricity was frustrating. The iron was heated by putting burning charcoal in the inner chamber but tended to be hot when we didn’t need it, and cold when we did. The pedal sewing machines gave problems in keeping the tension constant. Rusty pins made holes in the fabric, and rusty scissors carved a jagged and frayed line. I had to bring scissors and stainless steel pins from Cape Town, which were treated like treasures. The pedal sewing machines had no zigzag stitch to finish the seams so I had to introduce French seams.

A lack of skills meant that I could not use zips or buttons on the clothing. I had to use ties. They had no pattern-making skills, or ability to grade patterns into sizes so most patterns had to be `fit one, fit all’. They had no idea of quality and would sew when the tension was obviously slack or loopy. When I encouraged them redo it, they thought I was making a mountain out of a molehill. They found the concept of laying up patterns on the straight grain hard to grasp, and recognising what pattern pieces were, was difficult for them.

Despite all the frustrations of a lack of materials, poor skills, poor equipment, no electricity, and sometimes work venues with no walls, the work in Mozambique was amazingly enjoyable. The people on Ilha de Mozambique with their warmth and community-spirit are totally lovable. Their excitement at being in the workshop and creating the range was infectious. Their horizons had opened and they were optimistic for the future. They had seen what was possible.

Amanda Youngleson

Should we ‘uplift’ craft?

At the South Project gathering in Johannesburg last year, I organised a workshop on ways of exhibiting craft. The rationale emerged on a visit to the Johannesburg Art Gallery, and seeing the division between the shop and the gallery – black rural woman’s craft in the shop and white university educated video in the gallery. For a nation founded on the victory over Apartheid, this seems an anachronistic situation. Of course, it did parallel the situation in countries like Australia, where state collecting institutions have demoted crafts, though at least in Australia there seemed to be the theoretical possibility of exhibition craft in art galleries.

So, at risk of being a ‘contemporary craft’ missionary, it seemed worthwhile exploring the possible pathway between shop and gallery in South Africa. It wasn’t just a theoretical question. Besides extra display space, an object also acquired value in moving from the shelf to the plinth. This value then has the potential to raise the prices of related objects.

The workshop attracted great interest for a wide range of participants. There were craftspersons from townships along with visual artists, curators and government trainers. One issue raised early on was the lack of venues for exhibiting craft. This led to a spirited discussion about the need for self-sufficient solutions, and the possibility of starting a gallery oneself in a garage space.

As a one-off exercise, this seemed a positive beginning. To be effective, however, requires a more concerted effort. It would be good to pilot an exhibition and follow through the issues as they arise.

But there are questions in this exercise. The gallery system usually involved elevating one individual above the others. An example in Australia is the late batik artist Emily Kngwarreye, whose reputation (and prices) approaches Picasso.  As such, it is a threat to more communal social structures. In Aboriginal communities, the prices of paintings are usually shared widely, though crafts such as basket-making continue to be a more collective form of production.

As one of many in Australia with experience in navigating the entrance to galleries, it challenges us to consider what to do this with special knowledge. Should we uplift these communities by integrating them more closely into mainstream economy, enabling members to rise the ladder of success? Or should we ‘protect’ traditional communities by leaving their craft culture ‘undeveloped’?

Of course, once you ask these questions, it is obvious that the answer does not come from ourselves, but from the craft communities. Any workshop in this guise must include a ‘back door’ by while participants can decided that this isn’t the path to be taken. This should include a critical discussion about the problems associated with the visual art system.

This will not be the final answer. It is just as likely to lead to more questions. But as the Zapatistas say, ‘walking we ask questions.’

Hypothetical #1 – Secret designs

What do you think about ‘world craft’? Here’s an opportunity to test your views.

Presented in partnership with the Craft Revival Trust and Craft Australia.

Introduction

The world is becoming ever more inter-connected. Globalisation has led to chains of production that are spread across the world, from textile factories to call centres. And now with campaigns such as ‘We’re in this together’, the issue of climate change has sharpened our awareness that the future our planet is a shared responsibility. The climate change talks in Bali late last year reinforced the need for first and third world to work together. It’s a good opportunity to think about the nature of this cooperation.

A key to recent climate change negotiations has been the recognition of the need for economic development in third world countries. In the crafts, there is already considerable collaboration between first world designers and third world artisans. Such collaboration promises to build trust between the two halves of the world, as well as encourage the development of environmentally-friendly industries .

But trust is a fragile thing. Miscommunication and inappropriate assumptions can lead to suspicion and anger. Greater understanding is required of the interests, hopes and consequences that might be entailed in such collaborations. To develop an understanding of these complexities, a number of hypotheticals will be presented dealing with different kinds of relationships between designers and artisans. Responses are sought from those in the field about the issues evoked. These will form the groundwork for a more extensive study of this activity and the future potential development of a Code of Practice.

Can you sell culture to save culture?

The Ganapi people live in a village in the remote highlands of Gananda, a small tropical nation increasingly dependent on income from its copper mines. Ganapi culture is under great pressure. The male villagers are increasingly drawn to jobs with the mines in a distant province. Local craft traditions are threatened by the influx of cheap commodities. And overall, the Ganapi suffer from a decline in confidence and social cohesion.

A key element of Ganapi culture is the initiation of young men into adulthood. This involves an elaborate and highly secret ritual, during which the men are scarred and adorned with an ornately woven string bag, known as the xanak. This bag is produced during the ceremonies and its design is said to prophesise the future of its owner.

Herbert Downer is an anthropologist who has taken great interest in the Ganapi. He feels it is important to contribute something back to the culture that has helped establish his academic career. An old school friend has established a very successful technology company that markets products to the exclusive global elite. InfoGlobal have developed a device which combines Skype, GPS, MP3 player, language translation, email and news feeds. At the high price of US$1,200, it is designed for a limited market. Research has revealed that their target market is motivated to consume products that have a clear narrative of social responsibility. Elite consumers like to drink fair trade coffee and purchase hand-made goods. But at the same time, they are not averse to cutting edge technology.

Downer proposed that InfoGlobal commission the Ganapi people to design a cover for this new device using a traditional design. The cover would be mass-produced in the China, where the device is manufactured. The final product would be called a Xanak and be sold with a narrative about the cover, explaining the special meaning of the design as a guarantee of the wearer’s safety and success. InfoGlobal are thrilled with the idea and keen for their product designer to visit Ganada to secure the design.

Downer now visits his trusted confidante, Moses Fenami, and presents him with the idea. ‘I have a solution to the troubles now afflicting the village. A friend of mine is keen to buy one of the Xanak designs that are part of the cultural treasures of the Ganapi people. This design will be worn by very important people who travel widely around the world. The Ganapi story will be spread far and wide. Not only that, but the village will also receive a generous fee of $250,000 which will be donated for community projects, including a tourist centre to increase trade and draw people back to the village. I think it’s a golden opportunity to save Ganapi culture. What do you think?’

Moses replies, ‘Dear brother professor Downer. It is very kind that you have sought ways of helping the Ganapi. You are a true brother of the Ganapi. We certainly do need help. Our people have gone crazy with all these new things. Our men go to the copper mines and spend their money on drink and gambling. No one seems to care for the old ways any more. I fear greatly that our children will not know about their ancestors.

‘Perhaps this the way forward. Rather than just keeping our sacred stories and beautiful objects to ourselves, we learn to share them with other people. Other people can then help us re-build our culture.

‘But your solution is worrying too. These designs that you talk about are sacred to us. They are not produced lightly. Usually when everyone knows something in our culture, it is no longer important. We have strict rules. No man can wear another’s xanak. This might break one of the last ties that keep us together. So I’m not sure if the medicine would be worse than the disease. Please give me some time to consult with the other elders before I give you an answer.’

What do you think?

So, if you were a Ganapi elder, how would you advise Moses to answer Professor Downer:

  • YES, to seek resources and interest of the modern world to help strengthen Ganapi culture
  • NO, to preserve the sacred bed-rock of Ganapi values

Please register your opinion in the poll on this site. If there is more you’d like to add, such as an alternative solution, please leave a comment here.

The bears and the bees – a reflection on craft and the Bali meeting on climate change

Life for bears was always improving.

There was no shortage of food. Honey production had become mechanised and they were supplied with a regular abundance of their favourite food.

And no shortage of shelter. The forest provided them with the timber they needed for building their growing homes.

So the average bear could now enjoy life on their own honey deck, work out in their own honey gym, hibernate in their own honey lounge. Life was sweet.

For bears, honey was their reason for living. Their whole lives were spent in the accumulation and enjoyment of honey. Every bear home had at least one multi-function honey pot, where they could dip their honey sticks, pour their honey drinks and squirt their honey hits.

Once and a while, a Baby Bear would ask, ‘Daddy Bear, where does honey come from?’ The Daddy Bear would take Baby Bear to the honey deck and point to the large buildings in the distance.

‘See those buildings, Baby Bear. They are the honey factories. Inside the factory are large air-conditioned hives that produce the raw honey. See the smoke coming out of the factory? That’s from the furnaces that filter the honey so that it becomes clear and pure.’

In school, the bears were taught about the science of honey production. The bees themselves were taken for granted. The bears learnt only about the factory system.

Not all bears shared this enthusiasm for the factory. A small group of ‘Fair Bears’ paid more attention to bees. They would explore the forest and find disused natural hives which they took home and admired for their beauty.

Though most bears thought that these Fair Bears were strange, they were tolerated. It was assumed their enthusiasm for raw honey was because they couldn’t get enough of the pure stuff. But when they saw the wild hives, most bears appreciated their beauty and quietly wished that their honey came from such elegant structures.

If only! But life isn’t like that, is it. Life is cruel. One thing bears fear more than anything else is the sting of the bee. Rumour of swarms had prompted them to build high walls around their houses. The honey factories were not ideal, but the bears could relax knowing that the bees were securely housed.

But sweet as it was, there were growing signs that this lifestyle was coming to an end. The bears’ appetite for big homes was so great that the forest began to run out of trees. There were reports from the honey managers that the bees were starving and honey supplies in the future were jeopardised.

At first, the bears ignored this advice, dipping into their honey stocks and basking in the sunlight exposed by the empty forest. But eventually reason began to take hold and they realised they would have to do things differently.

The Circle of Bear Elders held a meeting with the factory manager and the chief representative of the bees. First they addressed the manager, a particularly wise and experienced bear, to tell them the situation. He gave them the grim news.

‘Honourable Bear Elders, I’m afraid the situation is perilous. There are hardly any trees left in the forest. The bees can no longer collect the pollen for making honey. Soon there will be no timber left to fire the furnaces. If this continues, honourable Bear Elders, we will be looking at a future without honey.’

The Circle of Bear Elders gasped at the prospect. The most powerful bear, George W. Bear, came forward and demanded a solution from the manager.

‘On behalf all the honey-loving beings of the forest, I insist that you find a way to continue honey production.’

‘Well, the only short-term solution that we can see is for the bees to go the distant forest in the east, where there are still flowers that could supply what they need to make honey.’

George W. smiled, ‘Well, what’s the problem then? Queen Bee, please instruct your bees to go the distant forest in the east. The honey-loving beings of the forest will celebrate their efforts.’

The Queen Bee was an oriental beauty with golden stripes. She narrowed her eyes and fluttered her ornate lace wings. ‘Honourable bear elders, we appreciate your concerns naturally and graciously acknowledge your love of the honey that we produce. But we do not know how to find the forest to the east. We need your assistance. We need your map and compass to be able to find the way.’

Though they feared the bees would lose their precious maps, the Circle of Bear Elders agreed to assist the bees on their journey. But then the Queen made one further request.

‘Before you go back to your sumptuous bear mansions, honourable bear elders, please indulge us in asking you a simple question. Why should all this be up to us? Surely it is your mansions that have caused such devastation in our forest. If your houses were smaller, then there would be more trees and we could return to our usually feeding grounds.’

This statement caused great consternation among the bears. They were anxious to maintain honey production and needed to keep the bees on side. But they couldn’t imagine returning to the tiny shacks they used to life in.

The Circle of Bear Elders decided to have a series of meetings so they could discuss this issue in more depth and start to set targets for their house sizes.

Meanwhile, the Fair Bears decided to go into the forest and meet with the bees themselves. To their relief, they found the bees very interested to discuss the problems. No one was stung. They talked about how they could make honey outside the factory, making wild hives and gathering food from the clover. Fair Bears actually preferred the raw honey and offered to assist the bees in erecting posts on which they could start building the hives.

Will the bees find the forest to the east? Will the bears manage to live in smaller houses? Will new partnerships like that between the Fair Bears and the bees continue and grow?

Lord knows, and he’s not telling anyone, yet.