Kathleen Petyarre
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Some Principles of the Use of Macro-Areas Language Dynamics &A
Online Appendix for Harald Hammarstr¨om& Mark Donohue (2014) Some Principles of the Use of Macro-Areas Language Dynamics & Change Harald Hammarstr¨om& Mark Donohue The following document lists the languages of the world and their as- signment to the macro-areas described in the main body of the paper as well as the WALS macro-area for languages featured in the WALS 2005 edi- tion. 7160 languages are included, which represent all languages for which we had coordinates available1. Every language is given with its ISO-639-3 code (if it has one) for proper identification. The mapping between WALS languages and ISO-codes was done by using the mapping downloadable from the 2011 online WALS edition2 (because a number of errors in the mapping were corrected for the 2011 edition). 38 WALS languages are not given an ISO-code in the 2011 mapping, 36 of these have been assigned their appropri- ate iso-code based on the sources the WALS lists for the respective language. This was not possible for Tasmanian (WALS-code: tsm) because the WALS mixes data from very different Tasmanian languages and for Kualan (WALS- code: kua) because no source is given. 17 WALS-languages were assigned ISO-codes which have subsequently been retired { these have been assigned their appropriate updated ISO-code. In many cases, a WALS-language is mapped to several ISO-codes. As this has no bearing for the assignment to macro-areas, multiple mappings have been retained. 1There are another couple of hundred languages which are attested but for which our database currently lacks coordinates. -
Indigenous Australian Art in Intercultural Contact Zones
Coolabah, Vol.3, 2009, ISSN 1988-5946 Observatori: Centre d’Estudis Australians, Australian Studies Centre, Universitat de Barcelona Indigenous Australian art in intercultural contact zones Eleonore Wildburger Copyright ©2009 Eleanore Wildburger. This text may be archived and redistributed both in electronic form and in hard copy, provided that the author and journal are properly cited and no fee is charged Abstract: This article comments on Indigenous Australian art from an intercultural perspective. The painting Bush Tomato Dreaming (1998), by the Anmatyerre artist Lucy Ngwarai Kunoth serves as model case for my argument that art expresses existential social knowledge. In consequence, I will argue that social theory and art theory together provide tools for intercultural understanding and competence. Keywords: Indigenous Australian art and social theory. Introduction Indigenous Australian artworks sell well on national and international art markets. Artists like Emily Kngwarreye, Clifford Possum Tjapaltjarri, Kathleen Petyarre are renowned representatives of what has become an exquisite art movement with international appreciation. Indigenous art is currently the strongest sector of Australia's art industry, with around 6,000 artists producing art and craft works with an estimated value of more than A$300 million a year. (Senate Committee, 2007: 9-10) At a major Indigenous art auction held in Melbourne in 2000, Johnny Warangkula Tjupurrula's famous painting Water Dreaming at Kalipinypa was sold for a record price of A$ 486,500. Three years before, it was auctioned for A$ 206,000. What did Johnny W. Tjupurrula receive? – just A$ 150 when he sold that painting in 1972. (The Courier Mail, 29 July 2000) The Süddeutsche Zeitung (06 September 2005) reports that Clifford Possum Tjapaltjarri received A$ 100 for his painting Emu Corroboree Man in 1972. -
Loanwords Between the Arandic Languages and Their Western Neighbours: Principles of Identification and Phonological Adaptation
Loanwords between the Arandic languages and their western neighbours: Principles of identification and phonological adaptation Harold%Koch% Australian%National%University% [email protected]% This paper 1 summarises the characteristics of loanwords, especially the ways in which they are adapted to the structure of the borrowing language, and surveys the various tests that have been provided in both the general historical linguistics literature and Australianist literature for identifying the fact and direction of borrowing. It then provides a case study of loanwords out of and into the Arandic languages; the other languages involved are especially Warlpiri but to some extent dialects of the Western Desert language. The primary focus is on the phonological adaptation of loanwords between languages whose phonological structure differs especially in the presence vs. absence of initial consonants, in consequence of earlier changes whereby Arandic languages lost all initial consonants. While loanwords out of Arandic add a consonant, it is claimed that loanwords into Arandic include two chronological strata: in one the source consonant was preserved but the other (older) pattern involved truncation of the source consonant. Reasons for this twofold behaviour are presented (in terms of diachronic and contrastive phonology), and the examples of the more radical (older) pattern 1 The title, abstract, and introduction have been altered from the version offered at ALS2013, which was titled ‘How to identify loanwords between Australian languages: -
Appendix a (PDF 85KB)
A Appendix A: Committee visits to remote Aboriginal and Torres Strait communities As part of the Committee’s inquiry into remote Indigenous community stores the Committee visited seventeen communities, all of which had a distinctive culture, history and identity. The Committee began its community visits on 30 March 2009 travelling to the Torres Strait and the Cape York Peninsula in Queensland over four days. In late April the Committee visited communities in Central Australia over a three day period. Final consultations were held in Broome, Darwin and various remote regions in the Northern Territory including North West Arnhem Land. These visits took place in July over a five day period. At each location the Committee held a public meeting followed by an open forum. These meetings demonstrated to the Committee the importance of the store in remote community life. The Committee appreciated the generous hospitality and evidence provided to the Committee by traditional owners and elders, clans and families in all the remote Aboriginal and Torres Strait communities visited during the inquiry. The Committee would also like to thank everyone who assisted with the administrative organisation of the Committee’s community visits including ICC managers, Torres Strait Councils, Government Business Managers and many others within the communities. A brief synopsis of each community visit is set out below.1 1 Where population figures are given, these are taken from a range of sources including 2006 Census data and Grants Commission figures. 158 EVERYBODY’S BUSINESS Torres Strait Islands The Torres Strait Islands (TSI), traditionally called Zenadth Kes, comprise 274 small islands in an area of 48 000 square kilometres (kms), from the tip of Cape York north to Papua New Guinea and Indonesia. -
Utopia (Urapuntja)
Central Australia Region Community Profile Utopia (Urapuntja) 1st edition September 2009 Funded by the Australian Government This Community Profile provides you with information specific to the Alywarra-Anmatjere Region of the Northern Territory. The information has been compiled though a number of text and internet resources, and consultations with members of the local communities. The first version of this Community Profile was prepared for RAHC by The Echidna Group and we acknowledge and thank Dr Terri Farrelly and Ms Bronwyn Lumby for their contribution. Other sources include: http://www.teaching.nt.gov.au/remote_schools/utopia.html http://www.utopianaboriginalart.com.au/about_us/about_us.php http://www.gpnnt.org.au/client_images/209836.pdf RAHC would also like to acknowledge and express gratitude to the Aboriginal people of the Alywarra-Anmatjere Region who have so generously shared aspects of their culture and communities for use in this Profile. *Please note: The information provided in this community profile is correct, to the best of RAHC’s knowledge, at the time of printing. This community profile will be regularly updated as new information comes to hand. If you have any further information about this community that would be useful to add to this profile please contact RAHC via: [email protected] or call 1300 MYRAHC. Photographs used in this Community Profile are copyright of the Remote Area Health Corps. Permission was sought from all individuals or guardians of individuals, before photography commenced. © Copyright — Remote Area Health Corps, 2009 2 The Northern Territory This map of the Northern Territory, divided into regions, has been adapted from the Office for Aboriginal and Torres Strait Islander Health (OATSIH) Program Management & Implementation Section (2008) Map of the Northern Territory. -
Breasts, Bodies, Art Central Desert Women's Paintings And
csr 12.1-02 (16-31) 3/8/06 5:36 PM Page 16 Central Desert Women’s Paintings and the breasts, bodies, art Politics of the Aesthetic Encounter JENNIFER L BIDDLE This paper is concerned with a culturally distinctive relationship between breasts and contemporary art from Central Desert Aboriginal women, specifically, recent works by Emily Kame Kngwarreye, Kathleen Petyarre and Dorothy Napangardi.1 Contra to the dominant interpretation of these paintings as representations of ‘country’—cartographic ‘maps’ of the landscape, narratives of Dreaming Ancestors, flora, fauna, species—my argument is that these works bespeak a particular breasted experience and expression, a cultural way of doing and being in the world; what I want to call a breasted ontology. I want to suggest that this breasted ontology is literally manifest in the ways in which these paintings are produced and, in turn, are experienced by the viewer. That is, these works arguably engender a bodily relation between viewer and image which is not about spectatorship. This viewing relation is not a matter of a viewing subject who, kept at a distance, comprehends an object of ocular focus and vision; rather, this relation instead is one in which the viewer relinquishes her sense of separateness from the canvas, where a certain coming- into-being in relation to the painting occurs. One does not so much know these works cognitively as lose oneself in them. Through viewing these works, as it were, one becomes vulnerable to their sensibilities in so far as they incite an enmeshment, an enfolding, and encapturing even in their materiality. -
How Warumungu People Express New Concepts Jane Simpson Tennant
How Warumungu people express new concepts Jane Simpson Tennant Creek 16/10/85 [This paper appeared in a lamentedly defunct journal: Simpson, Jane. 1985. How Warumungu people express new concepts. Language in Central Australia 4:12-25.] I. Introduction Warumungu is a language spoken around Tennant Creek (1). It is spoken at Rockhampton Downs and Alroy Downs in the east, as far north as Elliott, and as far south as Ali Curung. Neighbouring languages include Alyawarra, Kaytej, Jingili, Mudbura, Wakaya, Wampaya, Warlmanpa and Warlpiri. In the past, many of these groups met together for ceremonies and trade. There were also marriages between people of different language groups. People were promised to 'close family' from close countries. Many children would grow up with parents who could speak different languages. This still happens, and therefore many people are multi-lingual - they speak several languages. This often results in multi-lingual conversation. Sometimes one person will carry on their side of the conversation in Warumungu, while the other person talks only in Warlmanpa. Other times a person will use English, Warumungu, Alyawarra, Warlmanpa, and Warlpiri in a conversation, especially if different people take part in it. The close contact between speakers of different languages shows in shared words. For example, many words for family-terms are shared by different languages. As Valda Napururla Shannon points out, Eastern Warlpiri ("wakirti" Warlpiri (1)) shares words with its neighbours, Warumungu and Warlmanpa, while Western Warlpiri shares words with its neighbours. Pintupi, Gurindji, Anmatyerre etc. In Eastern Warlpiri, Warlmanpa and Warumungu the word "kangkuya" is used for 'father's father' (or 'father's father's brother' or 'father's father's sister'). -
A Grammar of Jingulu, an Aboriginal Language of the Northern Territory
A grammar of Jingulu, an Aboriginal language of the Northern Territory Pensalfini, R. A grammar of Jingulu, an Aboriginal language of the Northern Territory. PL-536, xix + 262 pages. Pacific Linguistics, The Australian National University, 2003. DOI:10.15144/PL-536.cover ©2003 Pacific Linguistics and/or the author(s). Online edition licensed 2015 CC BY-SA 4.0, with permission of PL. A sealang.net/CRCL initiative. Also in Pacific Linguistics John Bowden, 2001, Taba: description of a South Halmahera Austronesian language. Mark Harvey, 2001, A grammar of Limilngan: a language of the Mary River Region, Northern Territory, Allstralia. Margaret Mutu with Ben Telkitutoua, 2002, Ua Pou: aspects of a Marquesan dialect. Elisabeth Patz, 2002, A grammar of the Kukll Yalanji language of north Queensland. Angela Terrill, 2002, Dharumbal: the language of Rockhampton, Australia. Catharina Williams-van Klinken, John Hajek and Rachel Nordlinger, 2002, Tetlin Dili: a grammar of an East Timorese language. Pacific Linguistics is a publisher specialising in grammars and linguistic descriptions, dictionaries and other materials on languages of the Pacific, the Philippines, Indonesia, East Timor, southeast and south Asia, and Australia. Pacific Linguistics, established in 1963 through an initial grant from the Hunter Douglas Fund, is associated with the Research School of Pacific and Asian Shldies at the Australian National University. The Editorial Board of Pacific Linguistics is made up of the academic staff of the school's Department of Linguistics. The authors and editors of Pacific Linguistics publications are drawn from a wide range of institutions around the world. Publications are refereed by scholars with relevant expertise, who are usually not members of the editorial board. -
Kathleen Petyarre
KATHLEEN PETYARRE Dates : c.1930 - 2018 Lieu de résidence : Atnangker, près d’Alice Springs en Australie Langues : Anmatyerre Support : batik sur soie, peinture acrylique sur toile Thèmes : Arnkerrth (Mountain Devil Lizard Dreaming), Green Pea Dreaming, Women Hunting Ankerr (emu), Arengk (Dingo Dreaming) EXPOSITIONS INDIVIDUELLES 2008 • Kathleen Petyarre - 2008, Metro 5 Gallery, Melbourne 2004 • Old Woman Lizard, Coo-ee Aboriginal Art, Sydney 2003 • Ilyenty - Mosquito Bore, Recent Paintings, Alcaston Gallery, Melbourne, Australie 2001 • Genius of Place: The work of Kathleen Petyarre, Museum of Contemporary Art, Sydney, Australie • New Paintings by Kathleen Petyarre, Gallerie Australis & Coo-ee Gallery, at Mary Place Gallery, Paddington, Australie 2000 • Landscape: Truth and Beauty, Recent Paintings by Kathleen Petyarre, Alcaston Gallery 1999 • Recent Paintings by Kathleen Petyarre, Coo-ee Gallery, Mary Place, Sydney, Australie Biographie Kathleen Petyarre 19/12/18 1 / 10 ARTS D’AUSTRALIE • STEPHANE JACOB, PARIS 1998 • Arnkerrthe - My Dreaming, Alcaston Gallery, Melbourne, Australie 1996 • Kathleen Petyarre - Storm in Aknangkerre Country, Alcaston House Gallery, Melbourne, Australie EXPOSITIONS COLLECTIVES (SELECTION) 2015 • Parcours des Mondes, Arts d’Australie • Stéphane Jacob, Paris • Au cœur de l’art aborigène australien, Société Générale Private Banking/ Arts d’Australie • Stéphane Jacob, Monaco • Art Paris Art Fair, Arts d’Australie • Stéphane Jacob, Paris • VIBRATIONS : au cœur de l’art aborigène, Arts d’Australie • Stéphane Jacob -
Art Aborigène
ART ABORIGÈNE LUNDI 1ER JUIN 2009 AUSTRALIE Vente à l’Atelier Richelieu - Paris ART ABORIGÈNE Atelier Richelieu - 60, rue de Richelieu - 75002 Paris Vente le lundi 1er juin 2009 à 14h00 Commissaire-Priseur : Nathalie Mangeot GAÏA S.A.S. Maison de ventes aux enchères publiques 43, rue de Trévise - 75009 Paris Tél : 33 (0)1 44 83 85 00 - Fax : 33 (0)1 44 83 85 01 E-mail : [email protected] - www.gaiaauction.com Exposition publique à l’Atelier Richelieu le samedi 30 mai de 14 h à 19 h le dimanche 31 mai de 10 h à 19 h et le lundi 1er juin de 10 h à 12 h 60, rue de Richelieu - 75002 Paris Maison de ventes aux enchères Tous les lots sont visibles sur le site www.gaiaauction.com Expert : Marc Yvonnou 06 50 99 30 31 I GAÏAI 1er juin 2009 - 14hI 1 INDEX ABRÉVIATIONS utilisées pour les principaux musées australiens, océaniens, européens et américains : ANONYME 1, 2, 3 - AA&CC : Araluen Art & Cultural Centre (Alice Springs) BRITTEN, JACK 40 - AAM : Aboriginal Art Museum, (Utrecht, Pays Bas) CANN, CHURCHILL 39 - ACG : Auckland City art Gallery (Nouvelle Zélande) JAWALYI, HENRY WAMBINI 37, 41, 42 - AIATSIS : Australian Institute for Aboriginal and Torres JOOLAMA, PADDY CARLTON 46 Strait Islander Studies (Canberra) JOONGOORRA, HECTOR JANDANY 38 - AGNSW : Art Gallery of New South Wales (Sydney) JOONGOORRA, BILLY THOMAS 67 - AGSA : Art Gallery of South Australia (Canberra) KAREDADA, LILY 43 - AGWA : Art Gallery of Western Australia (Perth) KEMARRE, ABIE LOY 15 - BM : British Museum (Londres) LYNCH, J. 4 - CCG : Campbelltown City art Gallery, (Adelaïde) -
THE DEALER IS the DEVIL at News Aboriginal Art Directory. View Information About the DEALER IS the DEVIL
2014 » 02 » THE DEALER IS THE DEVIL Follow 4,786 followers The eye-catching cover for Adrian Newstead's book - the young dealer with Abie Jangala in Lajamanu Posted by Jeremy Eccles | 13.02.14 Author: Jeremy Eccles News source: Review Adrian Newstead is probably uniquely qualified to write a history of that contentious business, the market for Australian Aboriginal art. He may once have planned to be an agricultural scientist, but then he mutated into a craft shop owner, Aboriginal art and craft dealer, art auctioneer, writer, marketer, promoter and finally Indigenous art politician – his views sought frequently by the media. He's been around the scene since 1981 and says he held his first Tiwi craft exhibition at the gloriously named Coo-ee Emporium in 1982. He's met and argued with most of the players since then, having particularly strong relations with the Tiwi Islands, Lajamanu and one of the few inspiring Southern Aboriginal leaders, Guboo Ted Thomas from the Yuin lands south of Sydney. His heart is in the right place. And now he's found time over the past 7 years to write a 500 page tome with an alluring cover that introduces the writer as a young Indiana Jones blasting his way through deserts and forests to reach the Holy Grail of Indigenous culture as Warlpiri master Abie Jangala illuminates a canvas/story with his eloquent finger – just as the increasingly mythical Geoffrey Bardon (much to my surprise) is quoted as revealing, “Aboriginal art is derived more from touch than sight”, he's quoted as saying, “coming as it does from fingers making marks in the sand”. -
AUSTRALIA : CONTEMPORARY INDIGENOUS ART from the CENTRAL DESERT Kathleen PETYARRE, “My Country - Bush Seeds” Acrylic on Canvas, 137 X 137 Cm, 2010
AUSTRALIA : CONTEMPORARY INDIGENOUS ART FROM THE CENTRAL DESERT Kathleen PETYARRE, “My Country - Bush Seeds” acrylic on canvas, 137 x 137 cm, 2010 The paintings of Australian Indigenous artist Kathleen Petyarre have been compared internationally to those of the minimalist modern artists Mark Rothko and Agnes Martin, not so much for their formal structure: but for what underlies beneath, partially hidden from the observers view. In actuality, Kathelen Petyarre’s paintings are mental territorial maps which portray her country and the narrative associated with her inherited Dreaming stories. Her celebrated work, “My Country - Bush Seeds”, presents a seasonal snapshot within: a close-up of a geographical location spiritually important to the artist. The prominent parallel lines represent a group of red sand-hills – a sacred site - that rise majestically from the desert floor. Abie Loy KEMARRE, “Bush Hen Dreaming” acrylic on canvas, 91 x 152 cm, 2009 Australian Indigenous artist Abie Loy Kemarre began painting in 1994 under the formidable guidance of her famous grandmother, Kathleen Petyarre, who imparted the methodology for creating the depth-of-field of tiny shimmering dots in her highly delicate Bush Hen Dreaming painting that represents her Ancestral country. The Bush Hen travels through this country looking for bush seeds which are scattered over the land, represented by the fine dotting. The centre of this painting shows body designs used in traditionel women’s sacred ceremonies. These ceremonies are performed with songs and dance cycles telling stories of the Bush Hen Dreaming. Ngoia Pollard NAPALTJARRI, “Swamp around Nyruppi” acrylic on canvas, 180 x 180 cm, 2006 Western Desert artist Ngoia Pollard frequently paints particular Dreamings, or stories, for which she has personal responsibility or rights.