Bronwyn Wright's work has closer links to the stealth associated with graffiti artists and the flamboyant play of the theatre than to large scale earthworks. It is based on intimacy with the site, daily visits, observations of seasonal variations and an anonymous interaction of dialogue with a young sub-culture. The ruined cars which adorn the site of 'The Swamp' where Wright works are symbolic mediators between earth and technological man. The car bodies wear away, crumple and disintegrate as the land itself is torn and worn and as our own bodies tire and retire.
The Flinders Ranges in South Australia where Malcolm McKinnon lives is a place of diminishing population, sparse landscapes and resilient social memory. It's a place that reveals itself only over time, as the stories, names and explanations for particular places and people become gradually apparent. It's a place where most of the people of the land carry memories and maps of special places around in their heads. McKinnon's aim in writing this article is to use these places and the claims attached to them by many non-indigenous people to show that they are just as legitimate as those of indigenous people.
When European explorers first discovered Australia, it was generally referred to as Terra Australia Incognita literally translated as Unknown Southern Land. Marshall looks at the physical terrain of this equally beautiful and dramatic region of the world via a selection of prolific Australian films which give shocking portrayals of our lifestyle here in the lucky country. Terror based films such as Dead Calm, Razorback, The Cars that ate Paris and Kiss or Kill.
Our sense of who and where we are is continually mediated by images of the wilderness and the outback, but the real home of our species is the city. Downton is an architect determined to work through processes of ecology and community and is excited by the challenges of the city. He here examines the connections between humans and nature within the domain of a civic built environment.
The importance of place depends on what it means to us, what we make of it and our understanding of how it shapes us. In 2001 in the Australian film industry there was an avalanche of films, both documentaries and features, addressing issues surrounding place in the context of the relationship between black and white Australians. Six features which Hann values for their portrayal of this relationship are One Night the Moon, Rabbit Proof Fence, The Tracker, Beneath Clouds, Kabbarli-A Film About Daisy Bates and Australian Rules.
India Flint's textile practice seeks to articulate the cyclical connection between human existence and the patterns of nature. She researches traditional dye practices with old approaches being re-examined to generate more ecologically sustainable methods of production and uses indigenous plant forms and declared noxious weed. As the cloth absorbs colour from materials extracted from the landscape, so it becomes steeped in the landscape itself.
In 1998 Margaret Worth was invited by a small group of Pitjantjatjara women to visit the Tjilbruke Gateway installation at Warriparinga on the banks of the Sturt River in Adelaide. Months later Worth visited the women to talk about making a place like the Tjilbruke Gateway. This article looks at Worth's role in helping to develop a built site which would signify as much as its natural environment did. In the process she learnt what was important to know about the land and developed her own understanding of place.
Spirit + Place, Art in Australia 1861 to 1996, an exhibition curated by Nick Waterlow and Ross Mellick at the Museum of Contemporary Art in 1996 in Sydney, is widely referred to as a landmark exhibition. The exhibition placed Indigenous Australian Art together with non-Indigenous Australian Art, as well as making honorary Australian artists of Joseph Beuys, Marina Abramovic, Christo and others. The exhibition encompassed ideas that were linked to issues involving the environment, ethnicity and human pain and pleasure, with relevance both locally and beyond these shores.
The body of work shown as The Living Room (RMIT Gallery 2001) continues Bette Misfud's studies of the emotive and emblematic power of landscape imagery. The Living Room represents, in part, the cultural segregation and physical isolation Misfud experiences in rural life as a second-generation migrant. The land is continually transformed by the marking and scarring of our habitation. Thus both land and identity are in a continual state of flux.
Due to the concentric nature of its revelations the exhibition The Lie of the Land deserved particular consideration in terms of the resonances that placement, grounding and the physical experience of the Australian landscape and environment can have on the issue of current art practice. Curator Carmen Grostal felt a personal and philosophical urgency behind the idea for the exhibition, with the title of the show responding to Paul Carter's text of the same name and was used as a way to enter into dialogue with the ideas raised in it.