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Unmaking the Future–the aesthetics of post-industrial ceramics

The view from inside the conference in Bergen

The view from inside the conference in Bergen

Like Australia, Norway finds itself with a rare gift – a financial bounty stemming from non-renewable natural resources. The news analysis in Australia often invokes the Norwegian model as a responsible investment of this wealth for future needs. With the Making or Unmaking? conference, Norway was able to host an international conference on ceramics like few others today. The premise was the use of the readymade by ceramic artists – rather than make work themselves, these artists repurposed existing works. This was the culmination of a four-year research project ‘Creating Art Value: A Research Project on Trash and Readymades, Art and Ceramics’. It was programmed with the ambitious exhibition THING TANG TRASH – Upcycling in contemporary ceramics (curated by Heidi Bjørgan), as well as a large number of ceramic exhibitions especially presented by galleries around Bergen.

And the view looking out from the conference

And the view looking out from the conference

The project leader and Norwegian writer Jorunn Veiteberg assembled some of the finest European craft minds to consider this question. It began with the English visitors. Glenn Adamson opened the conference with a slice of Postmodernism exhibition that he recently curated for the V&A. He focused particularly on the eschewal of authenticity by movements such as Memphis, which positioned style far above substance. It offered an important historical reference point for contemporary questioning of original production. Carol McNicoll followed with an artist talk that personified the conference theme with a feisty opposition to fine art etiquette. Fellow ceramicist Clare Twomey then offered an elegiac account of enduring ceramic crafts, such as plate lining. The meat of her paper was the account of her present work. This had two components. The first were a series of 80 tall red vases produced in the Jingdezhen ceramic powerhouse – ’80 vases in 8 days, China brings us miracles.’ The second an attempt to reproduce one of these in England, involving scouring for a large-enough kiln. The installation showed the one plaintive vase set among the sea of cheap Chinese imports. For Twomey, what distinguished the English vase was that its decoration sat under the surface, compared to the Chinese vases whose designs were more imposed on the surface.  The installation seemed to demonstrate that despite miraculous productive capacity of Chinese industry, it was still no match for the subtle craftsmanship of English labour.

Tanya Harrod followed with a beautiful lecture on the theme of the rag-picker, covering many examples of art projects that extracted works of beauty from the slums. She spoke highly of the work by Brazilian artist Vik Munos, featured in the film Wasteland, who donated money from the sale of his works to the favela dwellers who made it possible. While critical of those who mindlessly use the poor of the world to make high-end design, Harrod praised those who embrace the act of making with all its responsibilities. Caroline Slottee and Paul Scott provided examples of work with readymade ceramics and Ezra Shales considered the role of museum as a contested site for these works.

On the second day, Monica Gaspar introduced the concept of the infra-ordinary as a space opened up by use of the readymade. She provided a feast of contemporary work associated with her recent exhibition ‘Re-defining the Applied’, which reflected a shift away from the object itself to the way in which we inhabit. A highlight was the film by Swede Olas Stephenson where a gang breaks into a house to create musical symphonies using objects from each room. Andrew Livingston followed with a bold attempt to place use of the readymade in the context of sustainability. It made perfect sense, but the ethical logic seems at odds with the aesthetic context of the conference. Barnaby Barford’s artist talk presented narrative as an alternative context of the readymade. His film for the exhibition brilliantly demonstrated the power of pathos in the leftover figurine.

The day ended with Jorunn Veiteberg herself who expounded the thesis behind the conference. She loyally used local artists to illustrate her thesis that the ceramic readymade is following Duchamp’s liberating gesture with ‘Fountain’ to liberate the art object from the ‘fetish’ of the handmade. Veiteberg argued that re-purposing existing ceramics opens up new possibilities of creative intervention.

The last day began with Michael Petry, author of The Art of Not Making. His ebullient talk covered many instances of artists using skills of craftspersons, praising those who acknowledged their contributions. As one of those grateful artists themselves, Petry spoke very much from the commissioner’s perspective, focusing more on the grand ambitions of the artists than any creative input from technicians. The Polish ceramist Marek Cecula followed with a wonderful account of his career in ceramics, parallel to his remarkable personal journey as a survivor of the holocaust who returned to make work about the value of human labour. Linda Sormin followed in the afternoon with a lively short account of her practice in making ceramic interventions in museum spaces around the world.

As the second last presentation, I attempted to introduce the relational dimension of the readymade. This regarded the commissioned object, rather than the found object. I focused particularly on the work of artists who have their work made in Asia. Rather than a post-industrial aesthetic, I considered a ‘para-industrial’ condition where work responds to the scene of making ‘elsewhere’.

Rather than leave space for questions at the end of each paper, the conference was programmed with generous breaks where participants could discuss issues among themselves. While this was quite convivial, it was difficult to tell what the conference had achieved at the end. Making or Unmaking? provided a symbolic departure from the studio model of the ceramicist, whose work reflects the personal experience of clay. But it left hanging the question of where this is going. Is it opening ceramics up as an installation-based art form? Is it part of the elegiac moment in Europe as it sees its manufacturing capacities drift off to Asia? Does it reflect a sustainability ethic that eschews making anything new, in favour of re-purposing the old? These questions needed airing, either in response to papers or in panel discussions.

Most pressing is the gradual loss of a global dialogue around ceramics. Last month’s Gyeonggi Ceramix Biennale in Korea did not have one entry from Britain, and there was little opportunity for dialogue between representatives of east and west. As globalisation continues to expand, it seems a mistake to turn inward. Modern ceramics has such a rich history of borrowing between cultures.

Norway has set the pace. We now need to pass the baton.

PS. If you are interested in purchasing a copy of the excellent catalogue, then send an email to KHiB publications at resepsjonen@khib.no. Price: NOK 250,- (EUR 34) + handling expenses. More information here.

Collaboration in Experimental Design Research symposium 5-6 August

Symposium Organised by : RED Objects, Research in Experimental Design Objects, School of Design Studies, College of Fine Arts, University of New South Wales, Sydney

Call for Papers: 500 word abstract due 30 June 2011

Over the last ten years international collaboration in practice based research in design, craft, and visual art in  various social contexts across the globe has accelerated, yet little focussed reflection/scholarship has emerged  on the topic. As a result, theories of collaboration remain implicit, relying on tacit and indirect knowledge of  the interdependencies and complexities that can arise in design collaboration. Further, studio based practitioner  insights about the changing parameters influencing collaboration are elided in design scholarship. One factor  that contributes to the difficulties in reflecting on collaboration is the multiple variations in which collaboration  is shaped. Similarly, the ethical implications of overlooking assumptions regarding cultural conventions are  rarely elaborated. This symposium maps out a broad range of perspectives on design collaboration in the global  socio-economic contexts of the Asia-Pacific region, including India, Malaysia, Japan and Australia. Emerging  issues of design collaboration include: design in indigenous cultures; scientific developments in design  materials and process; historical design models for global collaboration; complex data visualisation in the  global context; and, the social consequences of new technologies.

The RED Objects research group invites you to contribute a presentation to the two-day symposium on Collaboration.

Confirmed keynote and participants include:

  • Fiona Raby, Architect, partner in Dunne and Raby; and Royal College of Art, London,
  • Dr Kevin Murray, writer and curator, Australia India Design Platform.
  • David Trubridge, Designer and maker of contemporary furniture, New Zealand.
  • Yoshigazu Hasegawa, Green Life 21 Project, Nagoya, Japan.

Symposium Themes

Intermixes of collaboration: the emergence of collaboration as a social phenomenon.
What implicit conventions guide collaboration between designers, artisans, artists, manufacturers, and distributors?

Theorising the complexities of contemporary making, making and manufacturing and parameters of globalised collaboration.
What are the parameters and constraints, and opportunities and dangers for future design collaborations?

News from the frontline: collaborative relationships between design and conventional and emerging fields.
What are the implications of recent design collaborations?

Papers presented at the symposium will be considered for electronic publication in 2011 and made available on the RED Objects website (currently under construction).

Symposium: Collaboration in Experimental Design Research
Organised by : RED Objects, Research in Experimental Design Objects, School of Design Studies, College of Fine Arts, University of New South Wales, Sydney
Dates : Friday 5 August 2011 and 10am to 5pm Saturday 6 August 2011
Times : 1pm to 8pm Friday; 10am to 5pm Saturday.
Location : COFA Lecture Theatre corner Oxford Street and Greens Road, Paddington, NSW, 2021.
For all enquiries please contact the RED Objects group via email: redobjects@cofa.unsw.edu.au or Liz Williamson on 02 9385 0627 or email: Liz.Williamson@unsw.edu.au

Grass to Gold – Delhi Feb 2011

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“Grass to Gold”

WCC—International Jewellery Convention, February 2011

Jewellery through the ages has mirrored society. How jewellery is worn, the reasons for wearing it, and the material it is made of—all are reflections of the societal values, and prevalent beliefs of the times. From Sumerian queens, Egyptian pharaohs, and Indian royalty, to the Cleopatras, Princess Dianas, and Grace Kellys of the world—the annals of history are replete with stories and pictures of ornaments used to adorn the human form.

Grass to Gold is intended to capture this diversity, symbolism, and artistic form. Last held in 2004, the convention is to be held again in 2011 in New Delhi, India. Featuring tribal, traditional, and contemporary jewellery, this event is to be sponsored by the World Crafts Council. The idea is to bring together artisans and jewellers from various parts of the world, and to encourage an open exchange of ideas, methodologies, and technologies. Above all, the forum is intended to provide a platform to learn about changing consumer trends.

The convention will explore how common, everyday material (grass) can be transformed into artistic masterpieces (gold) through the skills of the craftsperson/designer. Metal, wood, bone, shells, gems…these are just some of the raw materials that offer the potential to be transformed into exquisite pieces of jewellery.

A collaboration

Grass to Gold is intended to be a collaboration—a collaboration of artists, artisans, and designers; a collaboration of ideas; a collaboration of the traditional and the modern; a collaboration of the functional and the aesthetic. It is, above all, a coming together of skills under one roof.

Why India?

Enthused by the success of the Grass to Gold Convention in India in 2004, New Delhi has been chosen as the venue because of the consumer profile and the mindset of the consumer. Delhi offers promise as a lucrative and international market for diverse ranges of jewellery.

Participation

All five regions of the WCC will be represented in the convention, with jewellers and designers participating in the events.

Agenda

The convention features the following:

  • Seminars covering tribal, traditional, and contemporary jewellery—A forum that allows people to understand innovations in the field of jewellery, materials, design, and fashion as they adapt to changing consumer trends.
  • Exhibition—A special International event having 5 participants from each region i.e. Asia Pacific, Europe, Africa, North America and Latin America.
  • Sales of Jewellery—Ranging from traditional, tribal, and contemporary using materials as diverse as fibre, metal, and recycled material. All will be specially designed for the event.
  • Workshops—On the design and finishing techniques in jewellery; made from fibre, metal, and recycled material; interactive with craftspeople from all the regions.

About the World Crafts Council

The World Crafts Council (WCC) is a non-government; non-profit organization founded by Mrs.Aileen Webb and co-founded by Ms. Margaret Patch and Smt. Kamaladevi Chattopadhyay in 1964, in New York. What began as a single entity in the United States eventually got structured in to five regions—Africa, Asia Pacific, Europe, North America and Latin America. WCC is the only international NGO working in the crafts sector and is affiliated to UNESCO in a consultative status.

As a unique honour, India from the APR Region was elected to take over the Presidency of the WCC in November, 2008 with Mrs. Usha Krishna of the Crafts Council of India (CCI) at the helm.

The objectives of WCC are threefold:

  • To strengthen the status of crafts as a vital element of cultural and economic life
  • To promote a sense of fellowship among the craftspeople of the world
  • To encourage, advise, and nurture the crafts communities

Email: wcc.sect.in@gmail.com; Web: www.worldcraftscouncil.org

Where to put baskets in an art gallery?

Announcing an upcoming panel session:

The place of collective craft in the modern museums and art galleries of the Global South

This panel session is part of the conference:

Museums and art galleries in the Global South are challenged by the existence of active traditional craft collectives.

Conventional Western approaches to art history focus on individual creativity. The individual artist is seen as the ultimate site for development of new art forms. While inspiration might be drawn from collective traditions, such as Picasso’s experience of African masks, the ultimate end of analysis is the product realised by an individual. This can be seen as part of a cultural economy that deals in a currency of genius, intellectual property and originality. The colonial process entails the extension of this economy into alternative systems where culture is more a matter of collective meaning and ancestral authority.

Such methodologies have a home in the trans-Atlantic North, where traditional cultures are rarely found outside of the modernist lens. In the Global South, however, there is sometimes a bifocal arrangement where modernity co-exists with collective systems.

Compared to visual arts, craft practice depends more on the reproduction of traditional skills than individual originality. In the North, much contemporary craft has been assimilated into modernity through the introduction of studio practice. In the South, craft is still practiced in communities where it is grounded in collective identities, such as village, tribe, caste or guild.

If art history in the Global South is to reflect the nature of its democracies, then methodologies need to be adopted that account for art that has been forged through collective agencies, where it would be inappropriate to single out an individual as the sole representative. This could be seen to apply to forms such as telephone wire-weaving in South Africa, ‘tjanpi’ sculptures in the Western Desert of Australia, tapa cloths from the Pacific, Pattamadai mat weavers in India, Relmu Witral weavers in Chile. How can these collective art forms be incorporated into a history of art in the Global South?

Some of the issues this raises include:

  • How can innovation be accounted for within a collective practice?
  • To what extent can Western institutions such as art galleries accommodate collective art forms such as village crafts?
  • Are there productive ways in which individual artists can collaborate with traditional communities?
  • How can what might be considered a traditional art form be given a diachronic reading through art history?
  • How might individuals that emerge from collective settings to be granted status as ‘living treasures’, ‘masters of their craft’, or ‘artists in their own right’?
  • How to traditional Indigenous crafts compared to hobby circles in the Global North?

This discussion is relevant to those working across the broader South, including African tribal arts, Asian programs for upliftment of traditional crafts, Oceanic models for dealing with traditional knowledge and Latin American forms of engagement with the so called ‘pre-Colombian’ cultures. This also extends to the representation of these in institutions situated in the Global North.

Issues at play here connect closely with existing forums such as Journal of Modern Craft, Craft & Design Enquiry and Southern Perspectives.

For further information about this panel, contact Kevin Murray (kevin(at)craftunbound.net)

Proposals for conference papers should be sent to the Chairperson of SAVAH, Dr Federico Freschi (federico.freschi(at)its.ac.za).

From a hard to a soft place – national identity in metal and fibre

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It’s always enlivening when Damian Skinner comes to town. We gave at talk together at RMIT in the unusual setting of Hoyts Cinema 7 in Melbourne Central. It was disconcerting to see the students and jewellers lying back in their comfy seats as though waiting for a blockbuster.

Damian began with his reading of the ‘Provincial Problem’ – how antipodean jewellers reconcile their desire for recognition in Europe with their artistic drive for independent identity. Damian tries to turn this around by deconstructing the relationship of original and copy, claiming that the original needs the copy to assert its originality. It would be interesting to have a European response to Damian’s argument, or is the absence of north-south dialogue about this part of the very issue?

I chose to use Damian’s visit to consider what Australian jewellery is not. You would think if Australia followed the New Zealand path of Bone, Stone and Shell that it would have made much more of its national stone – the opal. Damian and I spent the rest of the day testing this out with the multitude of opal stores around town. We eventually found an underground jewellery scene (featuring Marcus Davidson and Dan Scurry) that had an entire project taking an Opal-Scope to Lightning Ridge. There’s always an underground if you dig deep enough!

I should reassure you that I didn’t just talk about the absence in Australian jewellery, but also spoke of jewellery with a social conscience as something marking our scene as distinct in the mid-1980s, and the issue of how national identity aligns with Melbourne’s Euro-centrism. But that’s to come in the book.

From a hard to a soft place, I spent the rest of the week in the Selling Yarns conference. This began with a burst of enthusiasm from Alison Page, who promoted the idea of a National Indigenous Design School. Her provocation provided the basis for many conversations to follow, as papers looked at community development and codes of practice. The participants included a strong mix of makers and shakers from all parts of Indigenous Australia. The mood on day one was extremely buoyant and affirming. On day two, that had turned towards potential threats, particularly from shady operators bringing in overseas fakes.

In a way, the conference seemed to offer two paths. One was to commercialise Indigenous craft and design so that it can compete directly with mainstream businesses. The other was to open up communities to cultural tourism – with much consultation.

Selling Yarns 2 managed to meet a great demand for discussion and support of Indigenous craft and design ventures. There was already talk of Selling Yarns 3. Why not? In a way, it seems to fill a space for fibre and textile arts which has lacked the regular conferences of ceramicists, glass artists and jewellers. Though a future challenge is to find a way of broadening the focus to include other media and opportunities for Indigenous men.

Reflecting back on the initial dialogue, it seems that in Australia the non-Indigenous response to Indigenous identity is largely bureaucratic, rather than creative. Perhaps we can think again about the staid image of bureaucracy and see it instead as an adventure in national identity.

From a hard to a soft place – national identity in metal and fibre

It’s always enlivening when Damian Skinner comes to town. We gave at talk together at RMIT in the unusual setting of Hoyts Cinema 7 in Melbourne Central. It was disconcerting to see the students and jewellers lying back in their comfy seats as though waiting for a blockbuster.

Damian began with his reading of the ‘Provincial Problem’ – how antipodean jewellers reconcile their desire for recognition in Europe with their artistic drive for independent identity. Damian tries to turn this around by deconstructing the relationship of original and copy, claiming that the original needs the copy to assert its originality. It would be interesting to have a European response to Damian’s argument, or is the absence of north-south dialogue about this part of the very issue?

I chose to use Damian’s visit to consider what Australian jewellery is not. You would think if Australia followed the New Zealand path of Bone, Stone and Shell that it would have made much more of its national stone – the opal. Damian and I spent the rest of the day testing this out with the multitude of opal stores around town. We eventually found an underground jewellery scene (featuring Marcus Davidson and Dan Scurry) that had an entire project taking an Opal-Scope to Lightning Ridge. There’s always an underground if you dig deep enough!

I should reassure you that I didn’t just talk about the absence in Australian jewellery, but also spoke of jewellery with a social conscience as something marking our scene as distinct in the mid-1980s, and the issue of how national identity aligns with Melbourne’s Euro-centrism. But that’s to come in the book.

From a hard to a soft place, I spent the rest of the week in the Selling Yarns conference. This began with a burst of enthusiasm from Alison Page, who promoted the idea of a National Indigenous Design School. Her provocation provided the basis for many conversations to follow, as papers looked at community development and codes of practice. The participants included a strong mix of makers and shakers from all parts of Indigenous Australia. The mood on day one was extremely buoyant and affirming. On day two, that had turned towards potential threats, particularly from shady operators bringing in overseas fakes.

In a way, the conference seemed to offer two paths. One was to commercialise Indigenous craft and design so that it can compete directly with mainstream businesses. The other was to open up communities to cultural tourism – with much consultation.

Selling Yarns 2 managed to meet a great demand for discussion and support of Indigenous craft and design ventures. There was already talk of Selling Yarns 3. Why not? In a way, it seems to fill a space for fibre and textile arts which has lacked the regular conferences of ceramicists, glass artists and jewellers. Though a future challenge is to find a way of broadening the focus to include other media and opportunities for Indigenous men.

Reflecting back on the initial dialogue, it seems that in Australia the non-Indigenous response to Indigenous identity is largely bureaucratic, rather than creative. Perhaps we can think again about the staid image of bureaucracy and see it instead as an adventure in national identity.