#: locale=en
## Tour
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tour.name = Orchard
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### Multiline Text
HTMLText_0B4B0DC1_11C0_6277_41A4_201A5BB3F7AE_mobile.html = john doe
licensed real estate salesperson
Tlf.: +11 111 111 111
jhondoe@realestate.com
www.loremipsum.com
location
address line 1
address line 2
Mauris aliquet neque quis libero consequat vestibulum. Donec lacinia consequat dolor viverra sagittis. Praesent consequat porttitor risus, eu condimentum nunc. Proin et velit ac sapien luctus efficitur egestas ac augue. Nunc dictum, augue eget eleifend interdum, quam libero imperdiet lectus, vel scelerisque turpis lectus vel ligula. Duis a porta sem. Maecenas sollicitudin nunc id risus fringilla, a pharetra orci iaculis. Aliquam turpis ligula, tincidunt sit amet consequat ac.
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decolonisation & reinhabitation
A critical practice of place
The exegesis and exhibition illustrate a sense-making process of understanding who I am - in time/place - through an embodied process of becoming more critically entangled or attendant with my relationships. These relationships are principally with the storied colonial past of the Eastern Riverina and my own family (human and other-than-human). This critical process of enacting decolonisation and reinhabitation provides insider-knowledge to a point-in-time in the Australian national dialogue on the intergenerational effects of colonialism through a personal account of that interface. This is particularly important as the work co-emerges with a deepening understanding of the catastrophic impacts of anthropogenic climate change, Australia’s worst bushfire season on record, prolonged drought, increasing political partisanship, growing race tensions, rising income inequality and a global pandemic.
The exegesis foregrounds the recounting of personal experiences through troubled-times presented through a predominantly chronological suite of relational narratives. These narratives illustrate a sense-making process on the central thematic question ‘how do I live well with my total environments’, or, ‘how to live well in a world worth living in’. This unfolding takes place in the exegesis through hyperlinks backwards and forwards in time mirroring the exhibition works eminent exploration of relationships outside colonial-chronological time/place understanding. This exploration of time operates as a critical-reflective/reflexive process of enactment/embodiment that centres around my own emerging cultural understandings of intergenerational thinking, belonging and identity. This is explored as recovering the knowledge of my ancestors, making kin, and engaging with critical questions of what kind of ancestor I want to be – and setting that path meaningfully in motion.
Both the exegesis and exhibition components utilise a methodological weave. Four strands are woven into each other to hold each other meaningfully in tension to strengthen the rope through the relationship of each. These strands are (1) Creative-practice research, (2) Autoethnography, (3) Indigenist Standpoint Theory, and, (4) Critical Pedagogy. Understanding the use of a multi-method research paradigm, but also the visual of the weave provides useful visual allegory for a new researcher method, a Critical Practice of Place.
The research offers a series of findings of ways others might manifest their own deepening connections to place/time located in an exploration of their own belonging, identity, and relationships. This is through a new methodological weave, through a complex definition of Care, and through creative practice - iteration. It also presents a series of findings that illustrate the central premise that carries through the research, that there is always more to know, but there is always limits to knowing - and in reflection on this presents a series of future research opportunities.
decolonisation & reinhabitation
a critical practice of place
The exegesis and exhibition illustrate a sense-making process of understanding who I am - in time/place - through an embodied process of becoming more critically entangled or attendant with my relationships. These relationships are principally with the storied colonial past of the Eastern Riverina and my own family (human and other-than-human). This critical process of enacting decolonisation and reinhabitation provides insider-knowledge to a point-in-time in the Australian national dialogue on the intergenerational effects of colonialism through a personal account of that interface. This is particularly important as the work co-emerges with a deepening understanding of the catastrophic impacts of anthropogenic climate change, Australia’s worst bushfire season on record, prolonged drought, increasing political partisanship, growing race tensions, rising income inequality and a global pandemic.
The exegesis foregrounds the recounting of personal experiences through troubled-times presented through a predominantly chronological suite of relational narratives. These narratives illustrate a sense-making process on the central thematic question ‘how do I live well with my total environments’, or, ‘how to live well in a world worth living in’. This unfolding takes place in the exegesis through hyperlinks backwards and forwards in time mirroring the exhibition works eminent exploration of relationships outside colonial-chronological time/place understanding. This exploration of time operates as a critical-reflective/reflexive process of enactment/embodiment that centres around my own emerging cultural understandings of intergenerational thinking, belonging and identity. This is explored as recovering the knowledge of my ancestors, making kin, and engaging with critical questions of what kind of ancestor I want to be – and setting that path meaningfully in motion.
Both the exegesis and exhibition components utilise a methodological weave. Four strands are woven into each other to hold each other meaningfully in tension to strengthen the rope through the relationship of each. These strands are (1) Creative-practice research, (2) Autoethnography, (3) Indigenist Standpoint Theory, and, (4) Critical Pedagogy. Understanding the use of a multi-method research paradigm, but also the visual of the weave provides useful visual allegory for a new researcher method, a Critical Practice of Place.
The research offers a series of findings of ways others might manifest their own deepening connections to place/time located in an exploration of their own belonging, identity, and relationships. This is through a new methodological weave, through a complex definition of Care, and through creative practice - iteration. It also presents a series of findings that illustrate the central premise that carries through the research, that there is always more to know, but there is always limits to knowing - and in reflection on this presents a series of future research opportunities.
Mauris aliquet neque quis libero consequat vestibulum. Donec lacinia consequat dolor viverra sagittis. Praesent consequat porttitor risus, eu condimentum nunc. Proin et velit ac sapien luctus efficitur egestas ac augue. Nunc dictum, augue eget eleifend interdum, quam libero imperdiet lectus, vel scelerisque turpis lectus vel ligula. Duis a porta sem. Maecenas sollicitudin nunc id risus fringilla, a pharetra orci iaculis. Aliquam turpis ligula, tincidunt sit amet consequat ac, imperdiet non dolor.
DECOLONISATION & REINHABITATION
Where does my knowledge of this country come from? How does it affect my relationships? What does critiquing the power I give those stories uncover? How do I make meaning out of my being, knowing, doing, and relating here? This exhibition is one attempt at making meaning. An effort over seven years in the making: A Critical Practice of Place. It is my own iterative and embodied process of Decolonisation & Reinhabitation.
I have come to say, A Critical Practice of Place requires being open to the infinite possibility of transformation in relation to becoming with things. It means being prepared to challenge your own (and to have challenged) all of your assumptions about the world and its constructs. It means being open to the conceptualisation that everything always is, and was, and will be in perpetuity - awaiting recovery or healing through relationships of reciprocity and Care. It means being ready to become enmeshed with the world in ways that don’t always make sense - in ways that mean you have to hold many irreconcilable truths in tension. To be comfortable in the uncomfortable and to critically attend to those tensions.
It means that in order to Care, or in order to heal-with, you need to stay with the disquiet. To Care here means to be affective, ethical and practical – all three must be present for us to become meaningfully entangled in the liveliness of matter and to make strange kin across time – in order to heal with the world. So take time for attending – So take time for the radical act of being present in the lives and times of others, human and other-than-human. Always ask permission and wait, possibly forever, and be comfortable in the silences.
It is with this asking permission, permission to cross a threshold, permission to become with, that you and I become together here.