Copyright, Maori symbols and me

Today at art school we had a lecture on the Treaty of Waitangi, which included material about Maori symbols and their appropriation by commercial entities for advertising purposes. (Some of it was amusing - like the story of the American gaming company whose super-macho male hero was modelled on Maori but had female tattoos.)

During the discussion on copyright law and I couldn't help thinking that the issues are the same for the Maori as for the OSS community. Maori have a community ownership model and they are now thinking up ways to protect their inherited symbols while avoiding being squeezed into an inappropriate legal framework ie the European/American copyright/patent/legal system.

Most New Zealand symbols (apart from sheep!) are Maori symbols and this puts pakeha (non-Maori) New Zealanders like me in the odd position of identifying with symbols that are not inherited from my own ancestors but assimilated from the Maori culture around me. I find I identify quite strongly with these symbols while not really knowing enough about their significance. Coming back here to live here has given me an opportunity to address this identity issue and going to art school had provided the means, as there is a Maori liaison unit here that deals with these issues. Today I decided to integrate these copyright/identity issues into my term project. I am not sure how yet, but knowing that I want to do this makes me feel as if I have made progress.

FOSS ART

Well Free and Open Source Software friends - my series is done. I have finished my print project and put the FOSS Monoprints (monoprint = a print of which there is only one copy) online .

If you have ideas about licensing these images I would be pleased if you would add a comment. Which licence is best?

Our friend Oswald

Oswald the informed.
If you don't know Oswald - have a look here.
This monoprint is one of a series.

Take Share and Be Merry

One of your excellent suggestions (thank you Pascal Klein) for Open Source slogans was "Take, Share and Be Merry". My penguins insisted I use that, so here they are with their favorite words.
This is part of a series.

Blue skies, tra la la....

It is just wonderful weather here in Dunedin. I thought I had better note that, after all my early whinging about the cold summer weather.

In February the woman in the coffee shop told me that 'summers here are usually crap but the rest of the year is good'. At the time I thought she might be fantasising, but perhaps she is right. It certainly looks like it. We are having cool mornings then warm sunny days. After all the summer greyness the blue skies are most welcome.Mind you, we did have some hail about a week ago. High wind and hail, then it cleared and the afternoon it was blue again.

An image is an image

I made this image by laying stencils over each other.
When I showed our print teacher I remarked 'This is only a digital image'.
His response was 'But it is an image all the same.'
That has made me think a bit differently about the images I make.

This image is part of a series.

Walkabout

These little penguins liked to go walkabout in the print workshop. Several times classmates found them roaming along the print room benches or hiding under the print rack. They are curious you see and wander off when the whim takes them.

Sometimes they got stuck in the printing press.

Linux Rocks 2

These 'Linux Rocks' prints are part of a series. More FOSS prints coming soon.

Linux Rocks

Every day a holiday

While researching my FOSS Hall of Fame I found this interview by Pia Waugh. She says "Once you find your passion, every day is a holiday."

Go for it Pia!

FOSS Hall of Fame

This week we are learning to operate a printing press and experimenting with colour.

My print project is sort of taking shape. At the moment I aim to make a series of posters with code and/or music in the background and maybe well known open sourcerers in the foreground. It all has to be stencilled, so there are limitations. But ... could be good.

Any nominations for FOSS people to put in my hall of fame?

I need a little help

I want to combine my interests in FS/OSS, art and music and produce some material that can be used by FOSS folk. (See 2 posts below for the brief.)

What I need is some ideas and slogans that I can incorporate into art. I'd aim to publish the artwork with some sort of open license so anyone who wants to use, add to it or disseminate it can do so.

But ... I need a little help from my friends. Software patents is an issue that really gets my goat, but that is hard to sloganify. Maybe you can think of other issue ... a slogan .. a song??

To the tune of 'Tea for Two' : Gnu for Me and Me for Gnu.

Any better ideas?

First image

The penguins were taken from a German book published in 1935. The image was downsized using the cute little open source program called ‘Irfan View’. The penguins made me think, hmmmm, about Linux of course.

Day 1

Last weekend I suddenly felt homesick. I missed my friends, missed Sydney. Today the tide has turned. We had our first day at school and I spent the day in the print workshop ... an excellent antidote.

The lecturer has tasked us with working up propaganda material addressing 'something that really pisses us off'. (Among the issues people nominated were child abuse, our shopaholic society, lack of a feeling of safety, pressure to look beautiful...)

My first idea is to produce material to shame the city council into doing more for the environment. In Dunedin you have to tie your newspapers into plastic shopping bags or the firm contracted to collect recyclables will not remove them. I suspect they just recycle the bottles and dump the paper in the landfill. Then you see huge truck of logs being taken to the wharf where an equally huge pile of wood chips dwarfs the boats.

My First Parsifal

My first Parsifal
(Schlingensief Parsifal of 2006 in Bayyreuth)

Elizabeth Gordon-Werner (October 2006)

The year 2006 held several firsts for me. I visited Bayreuth for the first time and I saw Parsifal for the first time. I saw Schingensief’s production of Parsifal.

I had studied the libretto before going to Bayreuth and I could imagine what a conventional Parsifal might look like. I also knew that Schlingensief’s Parsifal was not a conventional production as I had heard talks by members of the NSW Wagner Society who had seen it the previous year. I had also read several reviews. The reviews had all been bad or neutral, none of them were positive. They had told of clutter and chaos, so as I entered the hall I was prepared for a chaos that might detract from the music.

Instead I saw a Parsifal that I found profoundly moving, an experience for which I was quite unprepared given the reviews I had read.

I was so overwhelmed by Act 1 that I wept and in the first interval I walked off by myself to recover. Before my walk I bought an ice-cream to help the energy recovery process. I nearly left the ice-cream queue to escape the loud tirade of abuse the gentleman behind me was heaping on Schlingensief and his production. The man standing in front of me also overheard this loud commentary and commented to his wife “My feelings exactly!” Other overheard conversations around the Festspielhaus seemed to confirm that this was a production that everyone had agreed to hate.

Well, not quite everyone. As I wandered around the beautiful gardens eating ice-cream and waiting for my emotions to stabilise I spied a group of young people on a blanket having a picnic.

I paused as I passed them and inquired, “Are you liking the production?”

Two young female faces looked up at me with shining eyes and nodded slowly, smiling, unsure of my reaction.

“Oh I am so pleased someone else liked it,” I said, “ as I have been so very moved by this production.”

So what did I see and why did I react so strongly?

It is true that, as I had read, there was a lot happening on stage all the time. It is also true that there were a great many stage props and that most of them look like temporary building materials propped up any old way. Videos projected onto the props and several screens showed amoeba, blood rushing through arteries, pulsing fish and insects laying eggs. There were rabbits both onstage and in the videos. There was so much happening all the time at so many levels that it would be as difficult to capture this production on film as it is to describe it with words.

The knights were black, very black and in some sort of African like costume, as was Klingsor. (Do they belong together somehow?). Members of the choir were dressed in every religious costume and a few political or military ones as well and there was a very fat dark skinned nearly naked lady who took center stage. Everyone seemed to be worshiping this fat, dark-skinned, nearly naked lady or her image. Several times during orchestral parts a curtain came down and the video imagery continued on the curtain, often depicting some sort of sacrifice analogy or nature phenomenon.

Kundry appeared in several costumes, each of them very different, but we always knew it was Kundry. Sometimes there were two of her. There was one Parsifal but also a look-alike who looked and acted exactly as you would expect a storybook Jesus Christ to act. He helped people all the time and was generally very ‘good’.

So why was I so moved by this chaotic multi-layered production with its unusual staging?

In order to explain my reaction I think I must write a little about myself. I believe that people’s reactions to music, especially Wagner’s operas, can only be explained by their personal histories. Our reactions are informed by what went before just as Parsifal’s understanding is informed by his own personal history.

Schlingensief’s Parsifal seemed to take a lot of what I have been thinking about religion and life over these past 30 years and present it on stage. As the story and the controlled chaos unfolded I had the feeling that someone else had thought the thoughts that I had thought, someone had felt my feelings and, if I were to meet him, would understand without explanation. A rare gift.

I was brought up in a Christian family, though not a particularly observant one, and attended a high school run by the Anglican Church. I took the religious lessons seriously and at 18 I decided that if what I was being taught in religion classes was true, I should become a missionary or priest. We were taught we were all included, we were all important. At the same time I was a girl and therefore automatically excluded from the church hierarchy. In response to this duplicitous message I decided it was all a lot of tosh and left the church behind me with school. I became a card-carrying atheist, turned off by the discrepancy between what the church taught and how it acted. The closest thing I came to a religious experience over the next 30 years was doing courses to learn the Vipassana meditation technique. The course is not religious in itself, but it does include some explanation of Buddhist precepts. I discovered that Christian and Buddhist precepts are very similar and that despite having become an atheist I had lived by such precepts. They seemed like common sense rules for a good life to me.

I had not re-read the Parsifal libretto again before the performance as I had intended, but I speak German so I expected to understand everything immediately. However, when the curtain rose and Gunemanz sang to some very black people in weird costumes it took me a while to work out that these black African caricatures were actually the knights, keepers of the grail. Discovering that these people were knights, even if they did not fit the role model, gave me an immediate sense of identification. In the same moment I also realised that many of the audience would feel the direct opposite. They would feel that they had nothing in common with these pitch-black people with their odd costumes and weird symbols, would feel that their religion had been taken from them. Their Knights should be white, male, strong and with good teeth. These people were black, of both genders, and weird. I knew how most other people would feel as although the church talks a lot about inclusiveness, they would not imagine knights of the grail as black people in plastic skirts.

If we came back to earth in 3000 years,” I thought to myself, “this is what we might see.”

Parsifal is bemused by the grail, the weird symbols, the fat female figure everyone worships and the priests in many costumes and when Gurnemanz asks him if he understands what he has seen, he shrinks back and shakes his head. We can understand his reaction because we don’t understand what is going on either. All these odd men with their symbols, singing aggressively to Amfortas that he should do his duty. Instead of feeling cross with Parsifal for not understanding what he has seen, we find we identify with his confusion.

Amfortas, dressed as a hospital patient is despairing. We are too. We are overwhelmed by the strangeness of it all. I was reminded of how I felt when I went back to the church for a wedding 10 years after I left the church. I felt the same sense of strangeness and dismay that civilised people could worship icons and accept supernatural stories. In Parsifal the audience was obviously feeling as I had felt. I could feel the cringe from every corner.

Then there is Kundry. We are comfortable with Kundry as a fallen woman. We understand the role model and we can sympathise with her when we are feeling nice. However, we are not comfortable with the male ‘type’ that makes Kundry into a fallen woman. In this production every male apart from Gunemanz either wants or abuses Kundry. The Knights think that she hates them and they would have killed her if Gunemanz had not protected her. Parsifal and Amfortas both want her; Klingsor rapes her on stage. Kundry or her double in their black and white costumes are always on the defensive. She is abused; she is despairing; she would like to die but cannot. When Klingsor wipes blood on her slip at the place where her legs part we understand her plight and her despair. I doubt there is a man or woman in the audience who didn’t recognise our society in her story. There is a collective shudder when Kundry is shown with her bloody petticoat. We don’t want to think about how a fallen woman actually feels but here we have no choice. Abused, misused, despairing. She is a girl, unacceptable as a priest, abused by those who are priests. Remembering newspaper headlines of recent years, who wouldn’t shudder?

All though the Act 1 videos show pictures of nature. I am a biologist and these images made me feel as if I was back in the laboratory looking through a microscope with one eye while observing something else with the other, a familiar feeling for a biologist. A video maker from Bern told me later that he felt equally at home with the video imagery. It was second nature to him to have lots of movement and chaos and quick changes.

The video rabbits and amoeba had the effect of continually reminding one that nature is a cycle, that there is no life without death. Exactly the Christian message actually but not in a form that most would recognise.

(“What were those rabbits anyway?” one woman in the ice-cream queue asked.)

Schlingensief anticipates this lack of understanding and presents the rabbit again and again and finally in an inescapable way. We see a video of a dead rabbit, in quick time, as the blowflies visit, then the carcass is eaten by maggots. I grew up on a farm so these pictures were a life/death reality for me, but I still found it hard to watch. I closed my eyes. I had got the message.

When the man in the ice-cream queue spluttered angrily that ‘this production could have been put on 5 or 10 years ago, but not now’, I realised that many people would be confronted by the production in ways they could not verbalise and would have to find a way to discount what they had seen. ‘I am above this old fashioned production,’ this man was saying.

The second act depicted detention centers with Kundry as boat-person cum terrorist. We could still see her good but wounded heart though. Although this act fitted well with the previous one, I was not so affected. I am ashamed of our detention policy but that is not new.

In the third act Parsifal, Amfortas and Klingsor wrangle over Kundry, underscoring the wound that both men and women carry.

The final seconds were, for me, a masterstroke. After the rabbit gives life to maggots we see, through the curtain, a lighted doorway open on back stage. Light floods through and Kingsor, Amfortas and Parsifal walk towards it hand in hand.

That moment said to me ‘Klingsor or priest – it is all one. Good and evil. Opposite sides of the same coin.’

Kundry becomes the heroine. She is shown, finally, in a confirmation veil carrying the sword, which in this production is an enormous Sheppard’s crook. Oh the symbolism!

Parsifal

Parsifal: Ich schreite kaum doch waehn' ich mich schon weit
(I've scarcely moved, yet I seem to have travelled far.)
Gurnemanz: Du siehst mein Sohn, Zum Raum wird hier die Zeit
(You see my son, here time becomes space.)
(English translation of Parsifal)

In Bayreuth last year, I saw all the operas produced but the production that moved me most was the one that many people hated, Parsifal. People who attended Bayreuth in 2006 from the NSW Wagner Society were asked to talk about their experience, so I talked about Parsifal and one member told me later that I had shown him why he hated it.
"I responded to all the triggers, didn't I," he said.

So here is 'My First Parsifal'.

At my place

My place at 20.40. The clouds are turning sunset pink as I work, you can probably see pink in the white of the paintbox. I am working on a painting started in Bayreuth.

This is the first wash.

Symbols

I have just been to a retrospective of Julia Morison’s work that I found inspiring. It made me feel that I am where I should be, explained why I am here in this cool city where, though high summer, maximum temperatures are hovering between 14-17C.

It was an accident really that I saw the exhibition. I went to Modaks for a coffee and to paint but the parking spot I found was limited to 10 minutes so I just had the coffee and left. On my way out of town, which is 4 km from where I live, I found a 60-minute parking spot near the art gallery and stopped for a look. The Dunedin Art Gallery is one of the reasons I am here as I remembered how good it was when I was deciding where to do an art course. An excellent gallery says something about the environment it is in.

I seldom stay long in exhibitions but this one was different and I needed my hour.

Morison’s work is about the symbols we use in life and what they mean to us. She creates her own symbols and I was reminded of the symbols Schlingensief created for his Parsifal production. We all create our own symbols I suppose. In a way we create ourselves as well.

The Shotover River

These photos of the Shotover River were taken near Queenstown on the 6^th February which is Waitangi Day in New Zealand. Jetboats of tourists whiz back and forth along the river.

A tiny museum

This has to be the smallest museum in the world. It is in Tapawera on New Zealand's West Coast. It might be small but it has a great display, all about the women who tried to stop the goverment from closing the rail line.