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The ethical turn, turn, turn

‘The rich swell up with pride, the poor from hunger.’
Sholom Aleichem

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As we saw a ‘linguistic turn’ transform humanities in the late 20th century, on our side of the millennium it seems that we are witnessing a wave of cultural accountability – an ‘ethical turn’.

Culture is no longer ‘innocent’ of politics. An artist cannot draw inspiration from the third world without accounting for his or her economic privileges. Similarly in disciplines such as anthropology and archaeology it is an expectation that the researcher works in partnership with the community – the knowledge which they glean must be paid for, usually in services.

This ethical turn may seem rather negative. Guilt can lead towards greater distance between cultures, as those from rich countries are hesitant to be seen as cultural predators. But there are positive developments too.

The existence of a just partnership between rich and poor is a valuable ideal, and increasingly we seem willing to pay for it. Fair Trade sales in commodities such as chocolate and coffee have risen greatly, up to 50% a year. Given the modest nature of these purchases, it is unlikely that they will be affected by the economic downturn.

Previously, it was the ‘customer is always right’. But now the interests of the producer have become relevant. There is a multitude of products that advertise their benefits to the community of origin, including bottled water, textiles, furniture, cosmetics and medicines.

As this trend continues the build, it naturally becomes commodified. We cringe to learn that McDonalds is now a member of the Rainbow Alliance. What guarantee do we have that such associations are more than marketing gimmicks, there to enhance the primary brand? As Nestlé, Coca-Cola and other global brands jump on the ethical bandwagon, we are tempted to become cynical about the whole ethical turn. How can we tell the difference between substance and advertising?

At this point, it seems important that those designing these products find a way of sustaining the trust of the consumer. The challenge is to provide the consumer with convincing information about the arrangement with the producing community. It’s hard to convey this information just as dry facts, there needs to be a compelling narrative about the challenges faced by the community and their current aspirations.

This is partly a design challenge. How do you develop products that ‘feel good’? How might the consumer feel that his or her purchase not only promises themselves goodness, but in a small way makes the world a better place? This product might be the exception. This product may not be not drawing on an unsustainable resource, subjecting displaced peoples to sweatshop conditions, exporting industrial pollution from first to third worlds, etc.

So we need to find a way of designing ethical value that will last. It’s not good enough to make ethics fashionable. Today’s trend is tomorrow’s dumpster. And it’s not enough to be dewy-eyed. Today’s romantic myth is tomorrows hardened realism.

The project of a Code of Practice for Craft-Design Collaborations is designed to strengthen this ethical turn in product development. The initial phase is to open this question up for discussion in a way where no view is excluded, from the most idealistic to the most cynical. It is this openness that will serve to help develop an enduring understanding of the nature of an object’s ethical value.

This year, there are already two workshops planned to start this discussion. The first will be at Selling Yarns next month. The second will be in Santiago, Chile, in September.

Buddy, can you spare design?

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There’s a raging debate in the US media about the call to bring design into account for its recent elitism. Echoing the recriminations over reckless financial dealers on Wall Street, Michael Cannell argued in the New York Times that the indulgent excesses of celebrity design will be a natural victim to the economic downturn. He says this is something to celebrate:

The pain of layoffs notwithstanding, the design world could stand to come down a notch or two — and might actually find a new sense of relevance in the process. That was the case during the Great Depression, when an early wave of modernism flourished in the United States, partly because it efficiently addressed the middle-class need for a pared-down life without servants and other Victorian trappings.

Naturally, there were many designers who took umbrage at these remarks. Murray Moss lead the defence in Design Observer to argue that one-off works like Campana Brothers $9,000 Corallo Chair represent great creative achievements that all should aspire to.

We are the fortunate benefactors, not the dupes, of design’s evolution since our recovery from the last Great Depression. We should defend that progression with resolve. We should push forward, in whatever ways are still possible, even more strongly. We should lock arms and support one another. And we should not hesitate to challenge those, like Mr. Cannell, who would somehow, mistakenly and punitively, equate the current global economic meltdown with design’s recent surge. We should, and will, refuse to go back into the box.

What seems missing from this debate is a sense of the creative possibilities of egalitarian design. This involves changing the social dynamic of design from individual distinction to collective identity. That’s kind of transformation has certainly been successful with online networking. We can only imagine what kind of promiscuous design it might foster.

Tennis versus the World

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The Australian Open tennis tournament is in full swing this week. Melbourne’s The Age newspaper leads with inevitable photographs of tennis stars stretching their mouths open in victory roars and clenching their fists in defiance of all comers. While a useful reminder of our primate ancestry, these photos reinforce a world of extreme enjoyment at odds with the rest of the world.

As anyone who gets a crook neck watching it knows, tennis is a hard slog. Thanks to years of arduous training, the courts reverberate with rocketing serves and cannon-like volleys.

So why do we see so few images of the craft of tennis? Why instead of racket hitting ball do we mostly see these stereotyped expressions of triumph? Certainly it helps channel the aggression in watching crowd – we know how violent Australian Open spectators can be. But for a newspaper that should informing its readers about the game, it says nothing about the skills and techniques that actually determine victory.

With the year of the Ox now upon us, we should be celebrating the hard work that leads to these victories. We’ll certainly need lots of slog to get through 2009.

A day for the makers

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Barack Obama marks the inauguration of his Presidency with a homage to labour and ‘the makers of things’:

Our journey has never been one of short-cuts or settling for less. It has not been the path for the faint-hearted — for those who prefer leisure over work, or seek only the pleasures of riches and fame. Rather, it has been the risk-takers, the doers, the makers of things — some celebrated but more often men and women obscure in their labour, who have carried us up the long, rugged path towards prosperity and freedom.

Does this signal a move away from the spectacle of wealth and celebrity?

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.

A voice for craft in the art tropics

Glenn Adamson’s first visit to Australia was engineered by the current president of the Art Association of Australia and New Zealand, Peter McNeill. On Thursday 4 December Adamson gave the keynote of the AAANZ annual conference at the Queensland Gallery of Modern Art. Here’s the outline:

Modern Craft: Directions and Displacements

After many years out in the cold, craft is a hot topic for art historians. Received narratives of nineteenth-century imperialist and industrial aesthetics are being displaced by studies that focus on the figure of the artisan. Fixtures in the Modernist firmament, from the Bauhaus to Minimalism, are being re-evaluated according to new ideas about production. Meanwhile, contemporary artists are embracing carpentry and ceramics, and a whole youth subculture is taking up knitting and other hobby techniques. In this talk, Glenn Adamson will provide a brief survey of recent scholarly work. By looking closely at three areas of contemporary practice – DIY protest art, ceramic sculpture, and so-called ‘Design Art’ – he will also suggest where modern craft is heading next.

It was a masterful talk that introduced fascinating new practices, particularly in the agit-prop domain. Adamson continued the line from his book Thinking Through Craft that while craft sits alongside visual art, is still a distinct practice of its own. A particularly charged word in Adamson’s talk was ‘friction’, which was used to express that element in craft that resisted conceptualisation.

The discussion that ensued was very interesting. The last questioner proposed that what made craft different from art was that ‘anyone can do it’. Adamson differed and argued that the ‘friction’ of craft is produced by many years of dedicated training in the understanding of materials. There seems quite a divide between the agit-prop craft that is energising collectives and the specialist craft techniques practiced by artists. How to bridge this divide is a very interesting challenge facing commentators on craft.

Leftover from Adamson’s talk is still the question of craft’s political voice, as it echoes back to the idealism of the crafts movement. Is this just ‘ideological baggage’, ‘academic chatter’, or a rationale whereby so many craft practitioners dedicate themselves to learning skills that may not seem to be overly rewarded in this world?

The Secrets of Henna

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Humna Mustafa is a Pakistan-born artist currently living in Adelaide. She has an exhibition coming up at Brunswick Gallery in Fitzroy, Melbourne, opening December 5. You can visit her website here.

Below she answers some questions about her practice, in particular the history of Henna.

How did the decorative art of henna develop?

The history of Henna goes back 5000 years and is believed that the Muslims have used it since the early days of Islam. It is said that the prophet Muhammed (p.b.u.h)  used it to colour his hair as well as, more traditionally, his beard. He also liked his wives to colour their nails with it. Prophet Muhammed (p.b.uh.) was and remains a model of perfection for Muslims has ensured the continuing popularity of Henna as a decorative art within Islam.

It is also said to have been used in ancient Egypt to colour the nails and hair of mummies, as a mark of protection when entering the new life. Hindu goddesses are often represented with mehndi tattoos on their hands and feet. In the 12th century, the Mughals (Moguls) introduced it into India, where it was most popular with the Rajputs ot Mewar (Udaipur) in Rajasthan, who mixed it with aromatic oils and applied it to the hands and feet to beautify them. From then on Henna has been regarded as essential to auspicious occasions, particularly weddings, birthdays, celebrating the maturity and many such occasions across the world now.

What are the designs based on?

(this is my own interpretation of the designs!!)
The designs, motives and patterns are influenced by religious and cultural environments. Muslims like to draw repeated floral trellis patterns, as a form of worshiping, a prayer. The hindhus designs are more inspired by symbols of the gods e.g ganesh for good luck. The Moroccans are influenced by their environment and hence using the geometric lines of the mountains they are surrounded by. The patterns of Henna, have always been looked at only for its beauty but there is a secret language of the souls behind every single creation.

Which parts of the body are used and why

(this is my own interpretation of the designs!!)
The two main parts of the body henna is applied on for centuries are the hands and the feet. They get the darkest colour of all, due to the skin texture.

The feet, are the vehicle to make you walk on your journey on this land, and the hands make you achieve that destiny that is yours. Both parts are gifts that are these days and also in ancients times been taken for granted. Hence the Art of Henna, gifts these parts the moment of just being.  Henna celebrates these the miracle of creation and a vehicle of love, by taking care of our Hand and feet. It focuses our attention on the sacred nature of their activities. It is after all the hands that we join in greeting or farewell, in worship or wedlock !!

When is henna applied to the body?

Henna is applied to the body at night, as an old myth told to me by my grandmother "Henna is shy in the morning and for it to grow on your, it needs the darkness of night, and the warmth the body" – I am not sure if this was to make me get it done before I went to bed, so I wont spoil it or is it really true. not sure !

In general henna takes a few hours for it to mature and give the body its best colour and hence it is usually applied at night time, so the pigment can stay on the skin for a long undisturbed period of time.

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.’