Speech by Nicholas Jose at the launch of An Opening in 2012 at Greenaway Art Gallery

Many of you will know the artist Peter Tyndall’s long-running series A Person Looks at a Work of Art in which we see line-drawn gallery goers who look like happy families in a children’s story—Famous Five Go to the Art Museum. Stephanie Radok’s new book An opening: twelve love stories about art looks back at that person who looks—mother, father, child—and gives them a filled-in body and a mind, a history, a habitat, a set of memories. And a faithful dog. ‘A Dog Looks at a Work of Art’ the book might have been called. It is the dog that takes us out of the museum into a shared world, blurring distinctions between art and life, giving us a wonderful image for the way artworks leave their traces everywhere, just as exciting smells are left for the dog to discover. Art as fart. Well, not only.

An opening is a memoir wrapped around a discussion of art and a discussion of art wrapped around a memoir in such a way that makes the two indistinguishable. The attentive adult contains the experiencing child, connected by the continuing presence of things, their ‘shapes and colours and forms’, known through the capacity, as Radok writes, for ‘somehow both going inside them and putting them inside me’. An opening is structured as a calendar, a book of hours, month by month from January to December, as the author walks with her dog through her suburban, bush-fringe Adelaide world in changing seasons and environments and at the same time journeys mentally and emotionally to the works of art that have become part of her life, bringing them into her present and reflecting on their meaning for her, which becomes their meaning for us. The private acquires significance through an inquiring intelligence that positions things in the largest possible context. At the same time the work of art moves from rarefied space into the ordinary world. One way Radok does this is by attending to the way we find and carry artworks with us in our lives, in postcards and clippings that become tatty with time. That allows segues like this one:

I have a postcard of an interior painted in 1955 by Grace Cossington Smith stuck to the wall in the laundry above the old square white ceramic trough…. The whole work contains a lot of yellow in broad square panes of paint, like pieces of solid light pouring in to flood the room with radiance and a kind of dissolving energy. The postcard is next to the laundry window that looks out onto two plum trees and an olive tree, but it is the tiny painting that suggests an escape from domesticity which is nevertheless embedded in the domestic, the possibility of glowing visions in a lump of butter or a drop of light like a coin on a window sill. (page 19)

That is art writing of the highest order. Cossington Smith would have understood it. And what makes it so original is the lead in from a discussion of a woodblock print by Hiroshige that was given to Radok’s family at a dinner in Chinatown in New York in 1961 by a Japanese man who worked at the United Nations with U Thant. In those connections and traverses, Radok’s finely tuned global positioning device is always at work.

I did not know Stephanie Radok personally before An opening though I knew her name from the art journalism I’d seen here and there over the years and found sharp, fresh, sometimes provocative. I’d noted her as a kindred spirit and made a point of reading things with her name on them. Adelaide, in particular, is lucky to have such a good art writer, at a time when art writing is generally so dire in this country. She has found her own way of doing it, and her own venues, where she can remain independent and a bit marginal. She’s made those short review pieces into an art form of her own. So when I saw an earlier draft of this book I was truly excited. Reading it in the finished version now I appreciate how layered and subtle it is in selectivity and speculation and its beautifully crafted and situated style. It’s an extraordinary, ambitious work that belies its intentional modesty. Not your typical art book. Radok follows in the footsteps of another Adelaide artist-writer, Barbara Hanrahan, in her first book, The Scent of Eucalyptus, with a book of place and memory that is vibrantly alive to the colours and shapes of the world, as seen and felt by a practicing artist. I’m happy that the author and I like so many of the same things: Simryn Gill, Ah Xian, Johnny Warangkula Tjupurrula, Durer, Colin McCahon.

There’s a condition known as Stendhal’s syndrome in which people are overcome, swoon, faint, become feverish, by the intensity of their experience of a work of art. The love in Radok’s subtitle–‘twelve love stories about art’—is different. It is not a pathology. There’s a great moment of realization when the author goes to the Prado in Madrid to see for the first time in actuality a painting she has travelled with for years, Hieronymus Bosch’s The Garden of Earthly Delights, and of course does so in a crowd of other tourists, buying tickets and queuing. She writes: ‘Yet on this recent trip rather than being annoyed by the global nature of cultural tourism in the twenty-first century … I found it alright.’ ‘…our private obsessions belong to many other people as well … Thus the experience was solitary and individual but communal.’ Sharing is part of this love.

An opening is grounded in a longstanding and deep relationship with Aboriginal art, from which perhaps this recognition of the power and necessity of sharing has developed: an embodied and relational way of thinking about art. Her book rests on that understanding, and it’s what makes it radical, a critique and expansion of much else in the art world and its conventional ways.

There are many meanings that open up from the book’s title: An opening. An invitation, a door in the wall, an aperture, a Pandora’s box, a beginning, a hole worn through, an overture, or an opening like this one at which something new is introduced and celebrated. Let me conclude with another passage from the book:

‘The potential in every art exhibition, every artwork, is present at this point of opening, a point of potential expansion of the world, of surprise, celebration, learning and illumination.’ To which she adds in a characteristic startling leap, that her opening also refers to ‘the bright clear light that characterizes Australia which can be seen as potentially leading to an opening of the mind.’ We live in hope.

Read it and perhaps it will happen to you. I congratulate the publishers. I congratulate the author. It’s a very beautiful book. A revelation, a gem. Open to the public.

Knowing the place for the first time

As Australians become more aware of the micro-environments in which they live as well as more integrated into a world economy and culture their concern with place falls between the extremes of absolute specificity and total placelessness. Each of us is familiar with places such the internet, airports, chain restaurants and shops, that make it possible for us to move around the world yet seem to stay in the same place, or to stay in one place and seem to move around the world.

At the same time as these non-specific places become more available to us, increased understanding of ecology, indigeneity and a self-preserving instinct for home assert the value of intimate knowledge of place built up over decades and generations if not centuries. Yet longevity in a place is not a choice available to a lot of people, whether through migration, dispossession, the diasporas brought about by the events of world history, or personal quests for prosperity, in the pursuit of careers, dreams or even love.

Environmental historian Peter Read, in his two recent books Returning to Nothing: lost places (1996) and Belonging: Australians, Place and Aboriginal Ownership (2000) seeks, in his own words, to shape an imprecise but certain knowledge. His research emphasizes in particular the historical moment at which Australia and Australians have arrived, a time for the telling, affirming and elaboration in a new way of the belonging to Australia of non-Indigenous Australians.

General knowledge of Aboriginal and Torres Strait Islander prior ownership and culture is now irrevocably widespread and entrenched both legally and conceptually in Australian history. This can be clearly seen in the stories that museums are now telling and in educational material for schools. Black armband/white blindfold – the truth surely lies somewhere in-between but it is certain that many Indigenous concepts such as ‘dreaming’, ‘country’, ‘sacred site’, ‘women’s business’ have firmly entered the Australian vernacular. This is evident even in the title of the recent volume Words for country: landscape and language in Australia (2002) edited by Tim Bonyhady and Tom Griffiths, a series of essays by different authors on specific places, many of which concern mingled Indigenous and non-Indigenous histories.

Closer understanding of Australia’s human past goes hand in hand with an awareness of its unique flora, fauna, landforms, climate and so on. Yet much of the current energy and vitality of understanding Australia right now lies in the fresh valuing and recognition of the hybridity of non-Indigenous peoples and their stories, both those originating here and those brought here from scores of other places. No cultural group has a monopoly on the notion of attachment to place. The cross-cultural links, the translations of languages and meanings that can be drawn across such common feelings are useful for acknowledging similarities between different peoples.

Could it be that a unique type of polyculture is possible in Australia, where recognition of the Indigenous need not be used to cause non-Indigenes to cringe because of their relatively recent arrival on this soil but the Indigenous can be seen as a proud predecessor and exemplar of the rich possibilities of endemic or highly adapted development to place, alongside a usefully increased awareness and taking into account of the global as well as of the local? We are certainly all indigenous to the earth.

Local understanding of climate, vernacular and geography, the beauty and depth of an intimate knowledge of a place is something that Aboriginal art expresses effortlessly. Art that is made by non-Aboriginal artists whether they are from European, Asian, Middle Eastern, South or North American backgrounds also relates to Australia as a place as well as connecting to complex global issues. Local knowledge of the land cannot be acquired quickly. It involves duration, it takes account of the seasons of the earth, the passage of the sun across the sky, the angle of light, the passing of time, cycles and rhythms both circadian and annual.

Yet place is not only about land, it is also about habitation (living) and habitations (homes), about cities and suburbs, cultures and civilizations, thoughts, ideas and philosophies, objects, scents, dreams, memories, words. The taste of a certain food may call up associations that evoke another place and another time. You can be reading a book and return to where you are sitting and know that you have been to another place.

Taking a broad view of the idea of place enables this issue of Artlink to reflect the multiplicity of places now present in Australia. Place evokes common ground rather than difference even as it marks that common ground by its valuing of the validity and significance of individual experience. Place transcends such terms as regionalism and provincialism as it emphasizes the universality of the need to belong. Connecting threads tug and pull across the work of the writers and artists. in this issue of Artlink. Many articles are linked to websites that expand the material present in the magazine. Each piece of work here alerts us to place as something both familiar and strange, as something within us as much as it is outside us.

There are about 150 different ethnic groups in Australia, there are around 8,000 world-wide. In the face of the current intermingling of cultures around the world it has been claimed that it is no longer possible to understand each other culture we may encounter and to thus base civic behaviour and rules on rationality. Rather it has been suggested that the new civic values should be tolerance, love, trust and mildness which, at this moment of ongoing world crises, is definitely worth taking to heart in order that we enter the future with a sense of possibility and awakening.

Stephanie Radok, Editorial for PLACE issue of Artlink