Tag Archives: jewellery

An Africa of Small Things

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Sculpture by Geraldine Fenn

The jewellery scene in South Africa has kept a very low profile. Perhaps here’s why.

Three jewellers from Johannesburg have an exhibition at Bell Roberts Gallery titled Tales from the Mantelpiece. Philippe Bousquet, originally an architect, works with family identity as a link between vintage objects. Geraldine Fenn, with a background in archeology and art history, works with trophies and glass domes. And Marchand van Tonder, a jeweller for 25 years, has created ‘Tales of Grimm’ that explore the dark side of fairy tales.

With such a taste for the miniature, clearly you have to look very hard to discover what jewellers are up to in South Africa. But it seems worth the effort.

The Baci ceremony, with strings attached

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I was at the Selling Yarns market in the National Museum, chatting with Valerie Kirk, head of textiles at the Canberra School of Art. I noticed she had some string tied around her wrist. At first I thought it was some practical material related to a workshop she was assisting on the day. But when I inquired about it, she revealed a very different story.

Valerie had been given this string at a ceremony in Laos, where she had been visiting a silk farm. The ceremony is known as Baci, and consists of 32 pieces of string that are tied around the wrist. The purpose of the ceremony is to coax back the 32 spirits (kwan) that animate the body. These are wayward spirits who often need bribes of food, drink and chants to make their way back home.

The Baci ceremony is performed at times when a person is likely to be needing extra support, such as a woman who had recently given birth, or a young child going to a distant school. In Valerie’s case it was the mark of respect for a distinguished visitor.

In a way, it seems similar to the Brazilian braided friendship bracelet, which is usually fastened on the wrist as a mark of solidarity with someone else. In both cases, the bracelet is ideally worn until it falls naturally from the body. This finite time is appropriate to a relationship that cannot endure indefinitely without some further contact.

Jewellery like this tends to come to us from exotic places. It is often without cost, but we value it greatly for the tradition and warmth that it brings. It should make us wonder whether anything like this might emanate from a capitalist society like our own, when most public things tend to be commodified.

But perhaps things are changing. Maybe this is something we can look forward to.

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.

Global prosumerism

The Americans have a love of coining new phrases. To antipodean ears, they can seem verbal gadgets, eagerly assembled for momentary pleasure. The term ‘prosumerism’ is a combination of consumer and producer. Bringing them together seems a ‘neat’ way of having best of both worlds – continuing the pleasures of shopping while assuming the authority of a creator.

Yet while we often dismiss these corny notions, we can’t help being curious about the new fangled ideas that emerge across the Pacific. At least they give us something to react against.

The US jeweller Gabriel Craig is a particularly eloquent source of new perspectives. In his blog Conceptual Metalsmithing recently he writes about the ‘plural genius’ of the 21st century.

You walk into a gallery, you choose a piece you like, you buy it, and then that unique piece stands for your uniqueness. In the prosumer paradigm, the participation of the consumer is not passive – I choose that one – but active, I made this. Prosumer jewelry is asking for the consumer and the viewer to become an active participant. It is not quite a regression to the pre-choosing identity paradigm, but a shared middleground between choosing and making. Again the responsibility for the object and what it represents resides in multiple entities.

The relational paradigm is a particularly important source of threat and opportunity for contemporary craft. There’s the fear that we are lured into an ‘audience-friendly’ concept of craft only to find the very specialist skills on which the medium depends wither away.

But I tend to see it as something that can extend a craftsperson’s capacities. At first, there is the direct challenge of constructing an object on a modular basis for re-assembly (the same challenge faced by designers in IKEA). Like a good composer, you need to know the capacities of your orchestra. And then there’s the matter of working at the sociological level of human relations, and the key role that objects can play in constellating social bonds in the here and now.

It doesn’t mean jumping on a bandwagon, but it can mean that the construction of the bandwagon becomes part of our business.

The Kula model of jewellery exchange

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Non-western jewellery provides intriguing possibilities for contemporary ornament. In 1920, the Polish anthropologist Bronislaw Malinowski published an account of an elaborate jewellery trading network in eastern New Guinea, known as Kula.

Kula entails the exchange of two different sets of ornament. In a clockwise direction, long necklaces of red spondylus shell (soulava) travel from villages to village. In the opposite direction travel bracelets of white shell (mwali). When someone receives one of these ornaments as a gift, they are then indebted until they can reciprocate with the alternative good.

Though an ornament can be ‘owned’ by an individual, its destiny is to circulate through the region. Malinowsky makes the comparison with the English Crown Jewels that whose value lies in their symbolic rather than aesthetic function. He compares the ornament to a trophy that is won in a competition, but will eventually move on to the next winner in due course.

Thinking of the Kula sheds an interesting light on our economy of jewellery. In a Western society, ownership is final. An object can be exchanged for money, but we don’t tend to think of ourselves as a temporary custodian of our things. We own things for life, unless we decide otherwise.

So could a contemporary jeweller build into their work a principle of exchange? Perhaps their work creates a network of owners who can circulate jewellery between themselves?

  • Bronislaw Malinowski Argonauts Of The Western Pacific: An Account Of Native Enterprise And Adventure In The Archipelagoes Of Melanesian New Guinea  London: Routledge & Kegan Paul, 1987 (orig. 1922)
  • Roger Niech and Fuly Peraira Pacific Jewellery And Adornment Auckland: David Bateman, 2004

Zulu Bead-Mail

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South African craft is characterised by an abundance of beaded products.  One of the most charming is the Zulu Love Letter, which according to legend developed when Zulu men began working in the mines. As they were illiterate, communication from sweethearts back in home took for the form of ornament, where particular coloured beads signified different emotions.

The meanings of the colours depend as much on their combination as individual symbolism. This is a rough glossary:

COLOUR MEANING
Black Marriage/separation
Blue Trust/hatred
Yellow Luck/misadventure
Green Happiness/sorrow
Pink Powerful/lowly
Red Love/heartache
White Purity

The status of a Zulu woman is readily identified through her ornament – her marriage status, the status of her sisters and her home region.

According to the grammar of ornament, the triangle represents father, mother and child. The meaning of the triangle changes with orientation.

ORIENTATION STATUS
Inverted, apex downward Unmarried man
Apex downward Unmarried woman
Two joined as diamond Married woman
Joined with apexes meeting Married man

For a woman to express her love for a man, she would place a white triangle with apex down enclosing a red triangle with apex up.

Today, Zulu love letters can be obtained in tourist shops as a cheap gift. But in the context of contemporary jewellery, it does suggest particular possibilities of ornament as a communication device. While different coloured ribbons represent alternative good causes, the possibility of colour combinations has yet to be realised.

It could be objected that the meaning of any such system depends on its widespread use – something that jewellery today cannot attain. However, ornament is often the prompt for the dialogue between individuals. Translation of meaning is at least one kind of enunciation.

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Really? You don’t say.

For more information, see Beadwork in the ZULU cultural tradition.

The silver lining

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A scene from November 2005, when the rise of the stock market seemed as endless as the war on terror.

Below is a copy of the speech I made for the opening of the graduation show of RMIT Gold & Silversmithing 2008. It was a wonderful show. Students showed how they had mastered their materials by transforming a cold material like metal into quite organic shapes and textures. It was difficult in such a celebratory atmosphere to raise the issue of our current financial crisis. But it seemed important to address this directly, in a positive way, rather than have it fester away as a silent doubt that dare not be spoken.

For years we have been reading predictions of a financial crisis. It wasn’t so much a question of it, but when. There was just too much leveraging going on. It would take a small shock for the market to suddenly call the bluff of derivative dealers, and the system would implode.

So while we’ve enjoyed an unprecedented period of economic growth, we have always had in the back of our minds the sense that this would come to an end. This leant an air of unreality to our prosperity—that we were living on borrowed time, as well as money.

And now that the crash has come, with prospect of a long and hard recession, we can’t help experiencing a little relief. It’s like sitting in the dentist’s chair, squirming at the pain, but inwardly knowing that at last that nagging toothache is being addressed.

While the financial situation is the ongoing story of late 2008, it has special pertinence here today, as we welcome the next generation of jewellers into the fold of Melbourne’s extraordinary jewellery culture. The last five years have seen amazing growth in the jewellery sector, with one or two new galleries opening every year. I can’t think of a city in the world with this many new jewellery galleries. And this has provided a rich field of opportunity for young jewellers, who have been extraordinarily successful in attracting the surplus capital created by an economic boom.

So what will the future hold? Jewellery is very much at the discretionary end of a personal budget. Apart from wedding and engagement rings, there is little reason other than whim to purchase an item of jewellery. We need to face the prospect that Melbourne will not have so many jewellery outlets next year, as it does today.

That’s a difficult prospect to consider right now, as we are cheering on these talented young jewellers, into a world that may not be so inclined to buy a $1,000 necklace, or $800 brooch.

But in the immortal words of Percy Bysshe Shelly, ‘If winter comes, can spring be far behind?’ While for the past few years we have been distracted by dark clouds on the horizon, now the storm is here, we can focus instead on the silver lining. As Spinoza said, ‘There is no hope without fear, and no fear without hope’.

So while cycle will eventually begin its upswing, we have possibly two or three years when things will be tight. What can be done during the lean years?

I’ve been recently fascinated by the contrast between rich and poor in Australian jewellery. This is self-evident in jewellery, with the quality of metal and stones marking a clear class distinction in their wearers. There’s an obvious contrast between the elite conceptual works made by jewellers purchased from galleries with an international reputation, and the cheap manufactured chain wear you find on the pavement in Swanston Street.

But rich and poor do not always follow a clear demographic divide. These styles quite readily flip their assigned position in society. Nothing so defines the working class as bling with bold fake stones, while versions of poverty chic are enduringly popular among the cultural elites. Ali G versus Naomi Klein.

Poor craft provides a potential rich vein of creative endeavour during a recession. And Melbourne jewellery has a strong tradition of found materials—what Penelope Pollard refers to as objets trouvé in her erudite catalogue essay.

But how will this jewellery circulate if there are fewer galleries. I think it’s interesting at this point to look across the Pacific to our cousins in Latin America, which experienced quite radical financial crisis in the early years of this millennium. In Chile’s capital, Santiago, there is a new cultural movement they called abajismo, from the word ‘abajo’ for below. This movement is led by the young people who are leaving their wealthy families in the suburbs to live close to the street in the inner city. Like Melbourne’s enchanted glade of Gertrude Street Fitzroy, a new streetwise economy has been borne.

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By chance one evening recently I was walking down a very busy street in Santiago’s Bellavista, equivalent of Fitzroy, and stumbled across an incongruous looking vegetable garden in the middle of the sidewalk. Various greens showed signs of a loving care and there was a sign in the middle inviting neighbours to take a leaf or two, as long as they left enough for the plant to keep growing. I traced the garden to a small shopfront right opposite called Jo!, which contained a wild assortment of inexpensive jewellery made from found materials like computer keyboards. Talking with the owner, while she continued assembling these pieces on her shop counter, it seemed she had a real engagement with her neighbourhood.

That’s an enduring story of financial downturn. It brings people together. When things look good, our focus is more on individual aspirations, distinguishing ourselves from others. But during bad times, we must rely more on others.

10,000 hours is a long-term investment. You have a lifetime ahead to reap the rewards. Thankfully, these skills will be honed in the first several years after graduation. Necessity will be a faithful companion, guiding your choice of materials and design.

As the Chinese say, ’the gem cannot be polished without friction, nor man perfected without trials.’

Signs of Change – are you interested?

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The election of Barack Obama seems to have galvanised the world at a time of great social risk. Some have seen the current financial crisis as an important opportunity to ‘re-boot’ the system, to develop more constructive bilateral relations and initiate more inclusive policies. With the glow of change in the air, there is a new jewellery exhibition in development. It has the working title, Signs of Change: Jewellery Designed to Make a Better World. Developed by FORM to coincide with the next JMGA conference in Perth, it provides the opportunity to re-think jewellery as something for the many, rather than the exclusive few. They are currently calling for expressions of interest, due end of January 2009.

Here’s a brief outline (the full document is available here):

Exhibition Curator: Elisha Buttler/FORM (elisha@form.net.au)
Exhibition Guest Curator: Kevin Murray (change@kitezh.com) Exhibition venue and dates: April-June 2010, Midland Atelier, Perth

Can jewellery function as an instrument of change?

Jewellery is expanding in scope. Traditionally, the production of a beautiful adornment served as a marker of individual status. Emerging trends in jewellery and related object design are beginning to challenge many customary ideas of jewellery. The creative power of the jeweller is extending beyond the bench to the world which the object will inhabit.  This includes jewellery as a functional device, an agent of social change and a way of bringing people together. These trends provide the basis of a FORM exhibition in development for 2010.

Concepts such as ‘functionality’ and ‘change’ are open to multiple interpretations. However for the initial purposes of this exhibition, they have been grouped into two key categories:

1. Function and Technology

This category includes jewellers and related designers who create products possessing tangible functions or new technologies which aim to deploy specific benefits to individuals and/or the broader community. Emphasis will be placed on designs that point to long-term benefits, rather than one-off, largely conceptual pieces.

2. Sociology and Symbolism

This category includes the less tangible elements of contemporary jewellery which have potential to alter perspectives and promote action through their symbolic connotations. Like the Function and Technology category, the underlying themes here are designs which focus on benefits and heightened social awareness for individuals and the broader community.

The exhibition will explore jewellery that fits into either (or both) of the above groups, while focusing on the varied levels of ‘change’ jewellery can wield; namely in the areas of health, technology, sciences and community.

This is a relatively new area of development but one which possesses immense potential for groundbreaking innovation and cross-disciplinary, cross-industry advancement. A central aim of the exhibition will be to highlight this potential for innovation and cross-sector collaboration through jewellery design, and the strategies, investment and other conditions required to foster these new directions.

Also key to the exhibition will be examinations of the crossovers between the two categories, and the relationships between aesthetics and practicality.

Observations on the Olympics of Chinese craft

The World Craft Council General Assembly in China provided an opportunity to see aspects of a craft culture that is ancient in a very modern way.

We were taken on an official visit to the Zhongyi lace factory, which is one of the economic jewels of the Toglu province. The showroom featured a performance by a dozen or so lacemakers embroidering designs with great concentration.

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This factory specialised in ‘wanlus’ lace, originally imported from Venice in 1919. It has transformed this technique into a major industrial enterprise, as we saw when we strayed from the showroom into the factory complex. Solitary young women supervised rows of massive and loud mechanised looms producing lines such as polyesterlace.

Within the context of the Western craft movement, this contrast between the tranquil scene of traditional handiwork and the mechanical world beyond would normally be something ironic. But the factory owners seemed proud that both could exist together.

In association with the General Assembly there was a huge exhibition of crafts, mostly Chinese. Two in particular seemed worthy of note.

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The pride of the exhibition was the Temple of Heaven Pray Year Palace. It was manufactured by Hong Kong Huangyungguan Bijouterie Co.Ltd, planned by Huang Yunguang and Wang Yongqing, and designed and supervised by Wang Shuwen.

This work transforms a historic architectural monument into a piece of jewellery. The original palace in Beijing was made for the Emperors of Ming and Qing to pray for a successful harvest. The exhibition piece is a quintessential piece of ‘rich craft’. It includes:

  • micro-inlay technology
  • 5,693 golden gemstones
  • 10,000 inner and outer door arches
  • 100 kg silver
  • 200,000 diamonds
  • cadcam technology
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As with the lace, this work is presented in a way that sees no conflict between modern technology and traditional craft values. The work ‘integrates oriental traditional cultural characteristics with modern civilization’.

This year’s Beijing Olympic opening ceremony demonstrated a similar reverence for traditional crafts, particularly calligraphy. The craft and sports Olympics both avoid any reference to the history of modernity, leapfrogging from traditional to contemporary. The craft on display seemed completely divorced from the everyday experience of people living in China. Is this the inverse of the Cultural Revolution, when the traditional was banned in order to focus exclusively on the modern struggle? In today’s China, is the traditional something quite new and fresh? Many questions are left hanging after this brief encounter with craft. As China eventually becomes the world’s leading economic power, we would not be remiss to consider these questions a little further.

Some other observations:

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In a more traditional vein, the exhibition included work by the revered master of Tiny Sculptural Calligraphy, Zhang Yuanxing. Recognised as ‘exclusive work in China’, this work consists of miniature calligraphic script carved into jade. According to his brochure, this craft relates to ancient Buddhist mythology:

A legend in the Buddhist stories says that the Buddhism has the boundless power so he can put a huge mountain into a grain of millet, which is magically spectacular.

Zhang Yuanxing has an interesting personal history. He grew up in the village of Shenyang during the Japanese occupation. While the period is regarded as a tragedy in Chinese history, he combines both Japanese and Chinese script in his work as a gesture of harmony between the nations. It’s an interesting example of ‘craft diplomacy’ through ‘small things’, which enable cultural exchange by slipping through the net of international relations.

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Zhang Yuanxing with his granddaughter Xu Jingmei who hopes to continue his craft of tiny sculptural calligraphy.
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The pendant on the bottom right has a script that advocates filial piety. Mr Yuanxing sells this for half price to encourage its message.

On a more sensory level, there seemed a particular taste in the Chinese aesthetic for complex rhizomic forms. This monumental sculpture of a monk emerging from the ground won much praise from visitors:

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And in the nearby tourist attraction of Westlake, many of the features reflected an inscription set in a chaos of rock.

 

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And from Shanghai airport, the Remy Martin ad for cognac tries to appeal to the same kind of aesthetic.

Perhaps like the rich ginger sauces of Chinese cuisine, these wild baroque forms offer a kind of visual pungency. Yet at the same time, the word of authority emerges from its core in a way that cannot be traced back to any root.

The Chinese showed a great commitment to craft in hosting the World Craft Council General Assembly and creating a virtual Craft Olympics around it. Like the other Olympics, the organisation was flawless. The world of craft owed a great debt to China, and one that it should seek to repay in starting what should be a rich and long-term dialogue.