[-empyre-] Place Ground and Practice
Hi all,
I'll try and post something more evaluative about the Pacific Rim New
Media summit later, when I leave the centre and get back to my part
of the rim next week. For the moment, here's a summary of the Place,
Ground and Practice working group <http://01sj.org/content/
blogcategory/75/93/>.
For me, the Place Ground and Practice WG came about from my growing
awareness that there were certain kinds of spatial and temporal
metaphors which were dominant in new media discourse, and that across
the Pacific Rim there are another set of relations to space and time
that are different - and these are most visibly contrasted in
indigenous cosmologies. So everyone knows the history of the cowboy/
homesteading/frontier metaphors, and those have always had an other
side, which is the indigenous. On the other hand the idea of the
"indigenous" is often invoked and appropriated in white pagan
technoculture in a very romantic and problematic way, perhaps along
the lines of the way the "third world" operates in development
discourse, as this figure which is constantly invoked but never
really engaged with in agenda setting. So it's a move away from these
representations. That's the theoretical version.
The human version is that there are a set of relationships that in my
experience are quite common on the ground in Australia/NZ/Canada in
the wider contemporary arts setting that seem to be less commonly
visible in the new media arts sector.
Also, as has been pointed out by Raqs, the Pacific has an alternative
history of exchange among the native pacific voyagers who travelled
from probably Taiwan, eventually reaching as far East as the west
coast of the land now known as the US, and to South America too, and
as far south as Aotearoa New Zealand, in what was the greatest
adventure of discovery of all time. They conceived of the Pacific as
a continent itself, a "sea of islands", to use Epeli Hauofa's phrase,
rather than arbitrary division into melanesia/micronesia/polynesia
(or the black, small, many). It's a terrific example of how different
knowledge systems are mapped onto a single location, something new
media also supports.
So the working group combined indigenous and non-indigenous artists
and practitioners, some of whom knew each other and some who didn't
as a kind of experiment to see the role new media, and new media
organisations like ISEA, play in discussions about place, land,
belonging. The main thing we did was brought together most of the
working group other people in the arts sector to Auckland in December
2005 for the Cultural Futures symposium/event, which had isea
participants Raqs, Rachael Rakena and many others. It was kind of a
hybrid event that was partially held in the context of the marae,
which is a meeting environment used by Maori, and a European-style
university/gallery environment.
For many various reasons, we were unable to get the members of the
working group to ISEA. This is partially to do with funding,
partially to do with certain absences that don't make new media arts
conferences the most hospitable place for these discussions, and I
also wonder about whether this is the right kind of environment for
people working on these issues. But I guess for me it was a test to
see how two very different worlds I engage with, the white frontier
and the indigenous frontier, could develop new protocols for mutually
productive exchange. And I think the answer is, with great
difficulty, which won't surprise anyone who has studied or been
engaged with the colonial dynamic. I don't think there are any useful
lessons for me to represent here, but simply an invitation to
engagement with the issues. I think the difficulties in the
interactions we had raise a lot of useful questions for not only new
media's reshaping of concepts like space and time, but less-commonly
discussed issues like ethics, hospitality, and justice.
--
http://www.dannybutt.net
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