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The journey begins

Moe Chiba opening the Visible Hand forum

Moe Chiba opening the Visible Hand forum

Sangam – the Australia India Design Platform was launched in Melbourne on 21 July.  

During the day, RMIT Industrial Design hosted the Ethical Design Laboratory’s workshop into ethical labelling. Experts from around Australia met to develop a set of standards for creative collaborations. Representatives from law and design, alongside leading practitioners, considered best practice for labelling of transnational cultural products. These protocols contribute to the development of a Code of Practice for Creative Collaborations, supported by UNESCO. The results from Melbourne will be published on the website for discussion next month and then presented in Delhi at the mirror event on 21-22 October this year. 

In the evening, a panel considered what it means for an Australian designer to work in India today. The coordinator Kevin Murray opened the session with a reflection on the strength of Australian designers, coming from country whose experience of reconciliation grants a sensitivity to cultural difference. This included included video messages from four designers in India. The panel was led by Moe Chiba, the section head of culture for UNESCO New Delhi, who highlighted the role of designers in sustaining India’s cultural heritage, particularly in the crafts. Local textile designer Sara Thorn defied received wisdom about authenticity and argued for the virtue of artisans working with machines in India. Architect Chris Godsell reflected on his experience in building sports stadiums for the Delhi Commonwealth Games in 2010. While providing a cautionary tale about potential pitfalls, he spoke positively about the energy and capacity of Indian partners. Finally, Soumitri Varadarajan talked about the impact that design can have in India, focusing on the issue of maternal health. Afterwards, the panel was hosted at a network dinner at the City of Melbourne, including leading figures from the Indian community and government. (A recording of the forum is available here).

Overall, the evening generated a positive reflection on the opportunities for Australian designers working in India. But at the same time, there were some important questions posed that will remain challenges for the project:

From the Australian perspective, India has much to offer in terms of rich decorative traditions and expanding market. But what then from an Indian perspective might Australia have to offer in exchange? The answer for this question will unfold at the mirror forum in Delhi later this year.

In terms of developing standards for collaboration, there is much interest in focusing previous discussions towards a set of principles that can build confidence in product development partnerships between designers and craftspersons. The next challenge is to link those standards to the market, so that they can have direct economic benefits for those involved. This a matter for future workshops that will explore models of consumer engagement, particularly with social networks.

The journey began with a buoyant march, but steep mountains loom ahead. To follow, go to www.sangamproject.net and subscribe to email updates.

Liz Williamson–a dark garland

 Liz Williamson, Loop Series, 2008, handwoven cotton and leather lacing, photo Ian Hobbs

Liz Williamson, Loop Series, 2008, handwoven cotton and leather lacing, photo Ian Hobbs

Liz Williamson is one of Australia’s most revered textile artists. The exhibition acknowledging her status as a ‘living treasure’ is currently touring across Australia. As a textile artist, Liz has produced innovate weaves that reflect a particularly Australian aesthetic. She is especially interested in the life of cloth, not just its fresh beauty straight off the loom, but the accumulated dignity that is gained over many years of care and repair. Liz has created an aesthetic around the act of darning.

Williamson’s work is represented in most major public collections in Australia including the National Gallery of Australia, the National Gallery of Victoria and the Powerhouse Museum. In 2008, following more than two decades of dedicated teaching at universities in Melbourne, Canberra and Sydney, Williamson was appointed as Head of the School of Design Studies at the College of Fine Arts, University of New South Wales, Sydney.

For Liz, the principle form of her creative endeavour is the scarf. For Welcome Signs, she has in effect closed the scarf into a loop, creating an object that serves as jewellery, wrapped around the body.

Liz Williamson, Pendent Loop Series, 2009, photo Ian Hobbes, handwoven cotton and leather lacing, 150 x 2cm

Liz Williamson, Pendent Loop Series, 2009, photo Ian Hobbes, handwoven cotton and leather lacing, 150 x 2cm

Statement

Strands of memory, cloth and the body are interlaced throughout Liz Williamson’s practice as she explores the connections between clothing and the body experimenting with different weave structures while exploring visual and conceptual territory.

Williamson’s recent textiles play on ideas of shelter and memory as notions of containment and bodily protection, ideas presented in woven and draped shaped textiles that evoke connections with enclosing, carrying and storage while creating a place for hiding, seclusion and security.

Her Loop series are neckpieces, a hybrid between a wrap and jewellery. They play on ideas of shelter and memory on a number of levels, as their circular shapes draping the body with the contained shape inviting enquiry, a desire to know what is contained within.

Kala Raksha: Three initiatives for the artisan designer

There is an old, ongoing, and passionate debate about the difference between art and craft. This debate will probably never find consensus, but it makes us ponder and observe. Years ago, three very successful traditional artisans of Kutch gave their opinions: Ismailbhai said, “The difference is imagination and skill.” “Art is what you do the first time; after that, it is craftsmanship,” Ali Mohammed Isha elaborated. And Lachhuben added, “Everyone can do craft, but not all can do art.”

Art requires concept, imagination, thought. All craft is not art. If the artisan is simply executing patterns or rote copying, it is not art. The head and the heart are as essential as the hands.

The debate matters because it has critical implications for not just the survival but the flourishing of traditional artisans. The economic standards by which art and craft are valued are night and day apart. More than that, cultural hierarchies play out in the terms used. Craft connotes charming diminutive workers, while Art commands respect.

In art, the individual conceives an idea and executes it in his or her medium. It is an activity of self expression. Traditional arts or crafts were usually more functional. A product was created as a communication between maker and user. But as in art, the artisan both conceived the product and created it.

When the relationships between maker and user broke down, design emerged as a separate entity. In craft, it is usually called design intervention, and it indicates a separation between concept and execution. In the process, the concept retains its value, while the execution becomes labour.

In order to reverse the trend, Kala Raksha started Kala Raksha Vidhyalaya, the first design school for traditional artisans. Here, artisans learn design in order to be able to create more effectively for new, distant markets. The unique concepts of each artisan designer are valued, consciousness and confidence increase, and the art aspect of craft reemerges. Artisan Design emphasies the aspect of the artisan’s thought.

Now, Kala Raksha has added a logo to this concept, in order to create visibility and value for the individual’s creative effort. Artisan Design also creates value for the integrated spirit of tradition. This is the symbol of integration of concept and execution, and of raising status of the artisan. It is a new fair trade idea—fair trade for the creative spirit. Artisan Design certifies that a product is an artisan’s own creative innovation. It celebrates the individual’s heart, mind and hand.

The second initiative is e-portfolios of the Artisan Designers who have graduated from Kala Raksha Vidhyalaya. Each graduate has invested a year of hard work and incredible creativity, to embark on a unique artistic path. Through the e-portfolios, Kala Raksha will facilitate contact to world markets for each of these artists. The contemporary market has a critical role to play in recognizing and honouring the spirit of the creator. With information technology, emerging artisan designers can be discovered by people who can value their work. The portfolios will be maintained on a new website www.kalaraksha-vidhyalaya.org to be launched in January 2011.

The third initiative is live in time for the holiday season. It is a collaboration with Equal Craft, a socially conscious marketplace that provides world citizens with excellent world art, and artisans with true global market value and recognition. www.equalcraft.com

Combining age old tradition and the latest technology, Kala Raksha and Equal Craft are breaking social barriers. E-commerce makes it possible for rural artisans to directly connect with long distance markets. The fact that one can ask what is the difference between a quilter in Vermont selling her quilts on Etsy.com and Lachhuben Rabari selling her embroidered bags on Equalcraft.com says it all. There is no difference. The venture is leveling the playing field. The difference is that now Lachhuben can sell her embroidered bags directly to anyone in the world—and she can get direct feedback from her customers!

Equal Craft’s contemporary technology makes it possible to sell the story– the cultural and personal context that creates value –along with the product. You can follow what else Lachhuben has made. And you can ask this Rabari woman what she thought about when she created it—and get her response.

In the way that Kala Raksha Vidhyalaya offers design education to artisans with no formal education, Equalcraft.com makes social networking possible for artisan designers who may not read and write.

Yu-Fang Chi – every body has a silver lining

Yu-Fang Chi 'Laced with lace'

Yu-Fang Chi 'Laced with lace'

Yu-Fang Chi

Yu-Fang Chi

Yu-Fang Chi is a Taiwanese jeweller who studied metalsmithing at the Tainan National University of The Arts. She has been represented in a number of international exhibitions, including Schmuck and Talente, Korea and Japan. She is currently a lecturer in the Department of Art and Design, National Hsinchu University of Education.

Her series ‘Laced with Lace’ involves delicate silverwork that forms organic like patterns that drape over parts of the body. Chi’s work explores the space between the body and jewellery by creating work that does not obviously attach to the body as a foreign object. Her work follows the natural contours of the body as though it patterns the skin itself.

Chi’s work reflects an experimentation with form and content, applying a technique associated with needlework to metalsmithing. The result has the kind of easeful grace that we might associated with the floral garland. But its ephemerality is also a challenge. Like the traditional garland, does the fragility of this lace work limit its durability?

Chi reflects on the work in her own words:

In contrast to classical lace, objects in the “Laced with Lace” series do not have dyed or inlaid borders surrounding a central body of work. Rather these pieces are a natural extension of closeness, radiating outwards from spaces and holes at the corners and seams, following the joints and hugging the body. Through this light and fine “layer” the physical form is part of an intriguing mixture – actively “wearing” and passively being “embraced.” Without a central motif, the objects are partial forms that can be used to reflect on the past, similar to the interrelationship of the skin and the organs, alluding to the certain area of the body. – Shoulders? Wrists? Chest? Posterior? The light, mobile nature of the lace skin evolves from being merely a display, into something that is glimmering and alluring. Viewers focus on and are soon lost in the complex and difficult to understand lattice work, with no single thing on which to focus or reflect. The soaring, extending pattern causes one’s line of vision to move rapidly. Within this flattened visual experience, patterns, totems and messages are removed for a more visually stunning effect without feeling or name.

Yu-Fang Chi 'Laced with lace'

Yu-Fang Chi 'Laced with lace'

Yu-Fang Chi is one of the participating artists in the Welcome Signs exhibition

Yayasan Tafean Pah – supporting weavers in West Timor by Ibu Yovita Meta and Ruth Hadlow

News of a valuable new initiative from West Timor that deserves our support:

The weaving traditions in West Timor are very diverse and very beautiful, consisting of hand-made cloth woven on back-strap looms, sometimes still using handspun thread and natural plant dyes. The textiles are woven by village women amongst other activities such as growing crops, caring for livestock, social, domestic and family duties. Weaving skills are passed down from one generation to the next, with most women learning from their mothers, aunties or grandmothers. Traditional hand-woven textiles are still used as garments by many West Timorese for formal and ceremonial occasions, and textiles are still required as tribute for funerals, as part of the bride-wealth exchange in marriage agreements, and for other adat (traditional customary law) ceremonies. Despite this, the weaving traditions are fragile and vulnerable to changes in contemporary life, as the younger generations move away from villages, or become less interested in traditional textiles and the time-consuming techniques of hand-weaving.

Background & Context

West Timor is the western half of the island of Timor, which was colonized and divided by the Dutch and Portugese during the colonial period. West Timor became part of the Republic of Indonesia when it was formed in 1945 as a reaction to Dutch colonial rule. Within Indonesia, the eastern islands (West Timor, Sumba, Flores, Alor, Rote and Savu) are the poorest part of this developing country. The islands of East Nusa Tenggara, or NTT as it is called locally, are much drier and less fertile than those of western Indonesia, and very similar to northern Australia in their climate, geology and vegetation. The island of Timor is predominantly limestone, and does not have the rich volcanic soils of Bali or Java. It has a very long dry season, from April to late November, and is hot and extremely dry for most of the year. The latter part of the dry season is traditionally known as musim kelaparan, or the starvation season, as the only foods available for most villagers are the corn and cassava they have stored from the end of the harvest period. Life for most villagers is very tough and means of generating income are very limited. Many village children do not go beyond a primary school education as their families do not have the resources to support further study. Since the late 1990’s life has been increasingly difficult for the West Timorese, due to a series of factors such as the Indonesian Monetary Crisis in 1997, a rise in the cost of living of more than 500 per cent over the past 10 years, and the withdrawal of aid projects and organisations in the wake of East Timor’s independence in 1999. There is a general lack of knowledge about West Timor caused in part by the attention to East Timor in the news media, and this often makes it difficult for organisations to get external funding or support for their activities.

Yayasan Tafean Pah

Ibu Yovita Meta

Ibu Yovita Meta

Ibu Yovita Meta began the foundation Yayasan Tafean Pah in 1989, working with a small group of weavers from the dry and mountainous Biboki region of northern West Timor. YTP has grown substantially over the past 20 years; it now has a base in the northern town of Kefamenanu and 14 weaving cooperatives with a total of 700 members, spread over the Biboki, Insana and Miomafo regions of TTU (North Central Timor). Yayasan Tafean Pah supports the weaving cooperatives by providing access to thread and dyes, and training in weaving, dyeing and design skills. The foundation also provides cooperative management and basic accountancy training, and very importantly, provides an outlet and market for the beautiful hand-woven textiles which the weavers produce.

In 2003, Ibu Yovita won the prestigious Prince Claus Award for Culture and Development (awarded by the Netherlands government) for the work she has done with Yayasan Tafean Pah. The award was used to develop the Rumah Seni Tafean Pah in Kefamenanu, a cultural centre which includes the YTP office, a multi-functional work space, and a gallery/shop outlet for the textiles and associated products made by the weavers. In 2007, Yayasan Tafean Pah received a grant from the Dutch Embassy in Jakarta specifically for the purpose of creating a collection of traditional hand-woven Biboki textiles. This collection is intended as a permanent resource for the community, ensuring that examples of the techniques, motifs, designs and textile forms unique to Biboki hand-woven textiles are held in West Timor, rather than only in the collections of distant or foreign museums. The textiles which make up the collection were commissioned directly from weavers in the YTP cooperatives, supporting them financially and increasing their sense of pride in their work.

Textiles produced by the weaving cooperatives reflect the traditions which have existed for countless generations in these regions. Some of the weavers specialise in textiles made with hand-spun thread and dyed with traditional natural dyes, such as the rich reddish-brown Morinda Citrifolia, the deep blues of Indigofera Tinctora, and blacks from iron-rich mud. Other weavers use machine-spun thread to create lighter-weight textiles which can be made up into smaller items such as bags and clothing. YTP sells the textiles through its base of the Biboki Arts Centre in Kefamenanu, and through trade fairs and exhibitions in Jakarta and Singapore. With the support of the Museum and Art Gallery of the Northern Territory there have also been several exhibitions of Biboki textiles from Yayasan Tafean Pah in Darwin.

The aims of Yayasan Tafean Pah are to ensure that traditional weaving and dyeing skills are sustained, and to support village women to develop economically through their weaving skills. In a culture such as that of West Timor, a woman’s status and standing within a village community increases significantly when her weaving contributes to the family’s economy. One of the YTP cooperatives is comprised predominantly of widows, and most of these women have put their children through senior high school and university on income derived from their weaving activity. Due to the success of its existing cooperatives, YTP is continuously requested to take on new groups, some of which have little prior weaving or dyeing knowledge. Although this is a huge burden on the organisation, it also indicates the potential for a remarkable revival and continuation of skills and traditions.

Friends of Yayasan Tafean Pah

Yayasan Tafean Pah has no continuous funding and relies on sales of textiles to support its ongoing activities. Any new initiatives require external funding as the foundation survives on a day to day basis due to the unpredictable nature of selling textiles. Because of the difficulties of this situation we have decided to begin a support project called Friends of Yayasan Tafean Pah. Through an informal network of email lists we will regularly send out information about specific projects and activities which YTP wishes to seek funding for. A data base has been set up to record information about all donations and ensure transparency. Friends of Yayasan Tafean Pah has been created by Ibu Yovita Meta and Ruth Hadlow with the intention of helping YTP to source funding through Australian textile networks and other interested parties. Ruth Hadlow is an Australian artist who has been resident in West Timor since 2001. From 2005-2009, Ruth and her Timorese husband Willy Daos Kadati ran Babes in Timor/Mepu Mfe Fafi, a small aid project dedicated to supporting the West Timorese community through donations of piglets from Australian sponsors. Ruth Hadlow and Willy Daos Kadati run textile and cultural tours to West Timor and other parts of eastern Indonesia, and have had a close relationship with Yayasan Tafean Pah for a number of years.

If you would like to become a member of Friends of Yayasan Tafean Pah, you can contact us directly, or simply continue to receive our emails and respond as you wish to the various projects. If you have friends or family whom you think may be interested, please pass this information on to them. If you do not wish to receive emails from Friends of Yayasan Tafean Pah, please let us know and we will take your address out of the email list.

YTP project: Training Young Weavers

Yayasan Tafean Pah plans to begin a training program in the latter part of 2010, with the aim of training young women in weaving skills. There are 4 main weaving techniques used in the TTU region of West Timor: futus (warp ikat), sotis (float or pickup warp), buna and pa’uf (discontinuous supplementary weft techniques). Each of the techniques is slow and time-consuming, requiring patience and attention to detail. The majority of weavers in West Timor are older women, a matter for some concern as the weaving traditions could disappear within a couple of generations if younger women do not take up weaving. Due to the success of the existing YTP weaving cooperatives, it has become visible to the broader West Timorese community that woven textiles can provide a useful source of income. This provides a good incentive for encouraging young women to learn weaving skills as a realistic alternative to other types of income-generating work which require them to leave their villages.

Yayasan Tafean Pah intends to start the training program with groups of 10—15 young women who will be paired with experienced weavers, either in their village setting, or at the YTP Centre in Kefamenanu. The young women will begin by learning basic weaving skills, and also, if they choose, they can learn to hand-spin cotton with a drop spindle (a difficult process if you didn’t start at age 5, as some of you know!). If the young women already have some basic weaving skills, they will be trained in more complex techniques such as buna, pa’uf or sotis to increase their skill base.

The training will take the form of 5-day intensive programs, after which time the young weavers will be encouraged to continue their work independently, and the results will be assessed by YTP once the woven textiles are finished. If they require or request further training, they can undergo a second stage of training to increase their weaving skills, or begin producing textiles under the supervision of a YTP weaving cooperative. In the long term it is hoped that the young weavers might start new weaving cooperatives or join existing ones, as a means of developing and marketing their work.

In order to run the training program, funding is needed to cover the costs of transport, food, and wages for the weaving teachers, who will give up their own weaving time to train the young women. A wage also helps to acknowledge the skills and experience of the older weavers, encouraging the community to value and respect the women’s textile skills and perceive these as an important source of income. YTP is hoping to take on between 60-100 young women in the training program at the first stage, making this quite a large and ambitious project which is intended to have a major effect on the survival of the weaving traditions in the TTU region of West Timor.

If you are interested in supporting Yayasan Tafean Pah in this program of training young weavers, please use the form on the following page to make a donation.

We would like to thank you for your interest in the activities of Yayasan Tafean Pah. If you visit West Timor and can come as far as Kefamenanu, we would love to meet you and introduce you to some of the weavers you have generously supported.

Many thanks and best wishes,

Ibu Yovita Meta & Ruth Hadlow
Kefamenanu, West Timor


To contribute to this valuable project, please contact Ruth Hadlow at friendsofytp@yahoo.com

A world vision for Mapuche

Standing around the coals discussing craft product

Standing around the coals discussing craft product

Standing around the coals discussing craft product

Alejandra Bobidilla (right) showing new designs at a cross-roads

Alejandra Bobidilla (right) showing new designs at a cross-roads

Alejandra Bobidilla (right) showing new designs at a cross-roads

Like most other colonies, the nation of Chile was established through a forced dispossession of Indigenous peoples from their land. One group proved particularly hard to displace. Prior to the arrival of the Spanish, the Mapuche had successful resisted an invasion from the Incas. After this, they held off the Spanish for nearly 300 years, as colonists appropriated land to their north and south. The middle territory of Mapuche ranged from Concepción in the north to Chiloé in the south.

Today, Mapuche make up 4% of the population in Chile. Their centre is Temuco, a city of a quarter of a million people, now a tourist hub. In the region of Temuco are many Mapuche communities, which are mostly poor and subsist on crafts and agricultural production. The crafts of weaving and jewellery are particularly strong among Mapuche. In Chile, they are known as well for their herbal medicines and elaborate cosmography, based on the cardinal points.

The World Vision office in Temuco is focused on enabling Mapuche communities to have greater independence and capacity. In July this year, I travelled with Alejandra Bobadilla to communities west of Temuco, towards Puetro Saavedra. These were people known as lafkenche, people of the sea.

Maria Mallafil, Mapuche leader and weaver

Maria Mallafil, Mapuche leader and weaver

Maria Mallafil, Mapuche leader and weaver

Alejandra’s main mission was to encourage handmade textile production among the Mapuche women. We were accompanied by a Mapuche elder, Maria Mallafil, whose familiarity with the communities and understanding of their craft was essential. We mostly met in community halls. These were small rooms with walls covered by notices and posters of common concern. We were offered tortillas and cakes with tea, sometimes matte. For more remote artisans, we would visit their homes.

Both women gave feedback on their weaving and suggested new opportunities. In particular, Alejandra had samples from a Colombian designer for vests which were likely to be popular in the urban markets. She showed these designs and discussed how they might be produced. Along the way, she also dealt with issues ranging from health to agriculture. It seemed she was a very important conduit for information between the communities.

Helena Mallefil, Mapuche basket-maker

Helena Mallefil, Mapuche basket-maker

Helena Mallefil, Mapuche basket-maker

I was particularly struck by the visit to Helena Mallefil, a basket-maker. She had a particularly humble one-room house, with no glass in the windows, but with a very cosy tray of coals to keep us warm. She make a wonderful orange cake and tea. Looking around at her baskets, I realised that I had purchased one of them last year at ONA as a gift for my mother. As often, I thought of the distance between her seeming threadbare life and the comfortable clientele of ONA in Santiago.

Her baskets are strong, well-made and beautifully coloured with natural dyes. But I noticed one round basket in particular which was adorned with a head, wings and feet. It seemed like a penguin, but it was probably a hen (for putting eggs in). I could see great potential here, following what has happened with Aboriginal basket-makers in Australia’s Western desert, who now produce lively grass sculptures.

Cristina Sagreda designer and her son Daniel in the shop where they sell Mapuche handmade clothing

Cristina Sagreda designer and her son Daniel in the shop where they sell Mapuche handmade clothing

Cristina Sagreda designer and her son Daniel in the shop where they sell Mapuche handmade clothing

Back in Santiago, Alejandra took me to visit the shop in downtown Providencia (rich suburb of Santiago) where much of the Mapuche textiles are sold. It was a very nice shop, with a wide range of craft products, particularly jewellery. But I thought it was a shame that there wasn’t an outlet that might tell a Mapuche story more completely. I could see it would also make a difference if the designers were able to spend time directly with Mapuche in developing and producing new works.

World Vision do have a broad view of possibilities for Mapuche. They are currently working on a cultural exchange between Mapuche and Australian Indigenous. The facilities offered for Indigenous culture here, such as the Koorie Heritage Trust, may well be the subject of envy on the other side of the Pacific. But the resilience and pride of the Mapuche could be inspiring here too.

The Mapuche have a particularly rich musical, poetic and craft culture. Colonisation has seen them pushed to the margins of Chilean society. It seems a worthwhile challenge to find ways of bridging that divide.

Links:

Ñanduti in Aregua

Under a shady tree, the women of Aregua produce a particular Paraguayan lace called ñanduti. This lace evolved from the influence of Tenerife lace, but has a more Guaraní emphasis on floral patterns. Below are images of two expert ñanduti makers, Osavia Yegros and lija Magdalena.

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Ñanduti literally means ‘spider web’. It is produced in quite intricate radial movements. The intricacy seems a general style of Paraguayan culture, almost like a courtly dance of the hand.
For more on Paraguay, see here.

Just imagine what kind of collaboration might be possible between these women and some of the Australian fibre artists?