Central Mountain by Wu Chen is an illustration of mountains that would ordinarily be seen as uninteresting, but with the use of ink on the handscroll, ordinary mountains become a piece of artwork which can be intruiging and interesting to the eye.
Bushfire Coroboree Dreaming -Erna Monta
Bushfire Coroboree Dreaming by Erna Monta is an Australian Aboriginal piece that symbolizes both the past and present ancestral existence found in Australia's landscape. With various shapes and irregular patterns, the rythem of this piece is irregular.
"In Aboriginal art, the "Dreaming," or organizing principle, symbolizes the presence or mark of an ancestral being in the world."
-Reality through the arts
Central Mountain is a scroll painting by Wu Zhen and is used in meditation. Wu Zhen is considered one of the Four Masters of the Yuan Dynasty. His style of painting is called “literati or in the style of the educated class.” In Zhen’s Central Mountain, the mountains have rounded tops instead of pointed peaks.
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The word coroboree means celebration and dreaming means the sighting of a deceased ancestor. The Aboriginal people believe that when a loved one dies, they live in an afterlife and send messages to those still living.
Leonardo da Vinci’s The Last Supper is an example of the Judeo Christian tradition in which Jesus is depicted telling his apostles that he knows one of them will betray him to the Romans. This is his most famous painting along with the Mona
-The visual displays the story of how aborigines were once locked up and then try to rise up.
Zhao Mengfu, a main calligrapher of his time, set the course of researcher painting by solidly building up its two essential precepts: restoration through the investigation of antiquated models and the use of calligraphic standards to painting. In Twin Pines, Level Distance the scene figure of speech of the Northern Song experts Li Cheng and Guo Xi has turned into a calligraphic style. Instead of essentially portray nature as it gives off an impression of being, Zhao tried to catch its quintessential rhythms. The attributes of rocks and trees, felt by the craftsman and carried on through his calligraphic brushwork, are saturated with an increased feeling of life vitality that goes past insignificant representation.
During the early settlement of Australia, art was primarily used for documentary purposes by ammeters and pioneers (Splatt and McLellan 1986, 1). The arrival of trained European artists yielded a wave of Colonial oil paintings (Manton 1979, 58), however, these artists were “…trained to regard the landscapes of Europe as the norm.” and therefore their work could not accurately portray the Australian identity and atmosphere (Splatt and McLellan 1986, 1-2). These Colonial artists “…retained the smooth, anonymous surface established by academic procedures and practice.” (Manton 1979, 58). As such, their European eye and techniques distorted the Australian landscape into picturesque, “park-like green hills and bubbling streams bathed in a gentle light.” (Australian Government, 2009), often grounded “….in the middle distance…” (McCaughey 1979, 7). In a stark contrast, the landscapes produced by Heidelberg School artists were lauded for their portrayal of the Australian landscape “…experience(,) realized fully in paint.” (McCaughey 1979, 7). Frederick McCubbin’s Bush Study (1902) exemplifies the difference between the work of Colonial artists and those of the Heidelberg School with its use of Impressionist techniques becoming “…an essential and explicit part of the painting.” (Manton 1979, 58). Within this work, the bush is treated as a familiar abundance and brought “…forward, virtually right up on to the picture plane.” (ibid). The “…iridescent palette and roughened paint texture…” of the work immerses the viewer allowing them to gather a sense of the heat dulled, melancholic Australian bush landscape (ibid, 54-58). McCubbin’s work, as with other Heidelberg School paintings, depict “…a world which is 'natural', self-contained, self-sufficient and paradigmatically Australian.” (Hills 1991,
In the City of Philadelphia, there are many places that qualify as Cosmopolitan Canopies. These Canopies are “settings that offer a respite from the lingering tensions of urban life and an opportunity for diverse peoples to come together” (Anderson, XIV). Although, as you walk through the city, you may see a vast amount of diversity, there are certain places where the diversity is signified as a canopy. A canopy must have certain characteristics that say whether it is one or not. Characteristics involve comfort, the best behavior, peaceful relations and an abundance of racially, ethnically, and socially diverse people (Anderson, XV). After reading the novel The Cosmopolitan Canopy by Elijah Anderson, these areas of acceptance become very clear to you and the reasons they exist stand out more than ever. Observing LOVE Park for myself, I found out the true meaning to a Cosmopolitan Canopy and could now understand it from personal experience.
The Dreaming stories pass on important knowledge, cultural values and belief systems to later generations. This is done by song, dance, storytelling and painting. Indigenous Australians have maintained links to The Dreaming dating back from ancient times up to the present, providing a very rich cultural heritage. The role that The Dreaming plays in Indigenous Australian life is very important to this culture as it holds big significance of how Indigenous Australians and their culture came to be.
To better understand Aboriginals as a Dream Culture I want to give more insight into Aboriginal Australians general culture and their conceptions of “Dream Time.” In his discussion of religion, Mircea Eliade describes a concept of Cosmos vs Chaos (Eliade 1957). In this notion an unordered world is chaotic only until is it transposed during a sacred time: “By occupying it and, above all, by settling in it, man symbolically transforms it into a cosmos though a ritual repetition of the cosmogony” (Eliade 1957:31). In other words until a land is tamed or created it is considered unordered. This can be applied to Aboriginal’s understanding of the world prior to their current presence. Aboriginals believe that in a time before the Dreamings, the land and world was a featureless earth. It was not until the dreamtime, or time of creation: “where there is contact with appearances from both realms of inside the earth itself as from ill-defined upper region” that the earth began to have its composed landscapes (Cowan 1992:26). The Dream Time is not only a period but more of a dimension where ancestral beings moved across the earth and created not only land, but every aspect of the earth including animals, plants, and man. It is important to realize that the ancestors created the natural earth and that is why Aboriginals live a particular lifestyle. Most Aboriginals living in this cosmogony are hunter-gatherer tribes. This aspect of their life can be traced to stem from the idea of
These philosophical ways of being and abiding by are supported by the Dreamtime. The Dreamtime can be explained as ‘how the world came to be’ for Australia’s First People, centered around ‘how people must conduct their behavior and social relations’ (Broome, 2002, p. 19). There are estimated to be 600 different Indigenous countries that exist amongst the Australian continent, all with different ways of ‘doing’ (Edwards, 1998). The Dreaming is an important way of passing on knowledge, cultural values and belief systems from generation to generation (Australian Government, 2015). The deep connection that Aboriginal people have to their land is also an important concept relation to the concept of The Dreaming. The land is where the events of the dreaming occurred, with the spirit beings of The Dreaming, forming sacred parts of the Australian landscape (Edwards, 1998, p. 81). This spiritual way of being is also linked to elaborate laws of kinship (Phillips, 2005).
For Aboriginal Australians, the land has a special significance that is rarely understood by those of European descent. The land, or country, does not only sustain Aborigines in material ways, such as providing food and shelter, it also plays a major role in their spiritual lives. As Rose put it, "Land provides for my physical needs and spiritual needs." (1992, p.106). To use Rose 's own term, to Aboriginals the land is a 'nourishing terrain '. (1996, p.7).
For the Aborigines their spiritually involves everyday objects such as plants and animals which are connected to their ancestors. Their spirituality and beliefs are kept alive by passing on their knowledge through ceremonies and “Dreamtime” stories. The “Dreamtime” stories are how the Aborigines explain the beginning of the Earth and the foundation of their core beliefs. In most of the stories, ancestral spirits came to the Earth and as they moved along they created the plants, animals and even rocks. One the spirits did their job, they morphed into stars, watering holes and other objects. An example of these “Dreamtime” stories is the “Rainbow serpent” which is about a serpent who “pushed out the land to make mountains, she spilled water over the land to make rivers, lakes and billabongs. She also made the sun and fire, and all colours of the rainbow.”
Colin Turnbull an anthropologist, rise in a wealthy English family which discover his fulfilment in life; which were the Pygmies. Turnbull then wrote a book called “The Forest People”, which Turnbull spent three years studying about the Mbuti Pygmies; who lives in the Ituri rainforest of the Democratic Republic of the Congo. In “The forest people”, Turnbull display the world of the Pygmy tribe, its environment, and how pygmies adopt to its surrounding in order to survive its everyday life.
In the poem “Loch Ard Gorge” by John Foulcher he represents his vision of the world by describing a place called Loch Ard Gorge where there is a constant battle between life and death with death slowly winning. He does this by describing the Gorge in a way that compares life and death with the sea and the land, two places which can not exist without the other yet are difficult to reconcile.
A great sense of trust supports this mutual ‘give-take’ relationship. ‘If you take care of country, country will take care of you.’ These beliefs are totemist and animist, which basically means Aboriginals perceive all natural objects to possess a spirit or soul. While totems are quite significant within Aboriginal culture as they act as symbols in a system of beliefs, signifying a relationship between an individual or group and an animal or plant. Thus, creating a link between the human, natural and supernatural worlds. As the word ‘totem’ comes from a Native American language where it represents group membership; and literally means is ‘he/she/it is a relative of mine’.
The author of Green Gulch conveys that when in a group, one can be overwhelmed by pressure that brings them to savage extremes. After being lost, a young boy joins a group of kids he has never seen before. The group is nice and offers to bring the boy home. They stop at a sanctuary of a pond. There is a turtle in the pond that is violently murdered by the boys after one decides to throw a rock. Then, the group turns on the new boy. They beat him maliciously and leave him stranded on the road to get home. As, the boy look backs he can’t think of what went wrong, “They stood in a little group watching me, nervous now, ashamed a little at the ferocious pack impulse toward the outsider that had swept them.” Obvious from the boys’ reactions, it was the fault of the group impulse. After the murder of turtle, the adrenaline and riot of the group caused them to turn on the next vulnerable target. They were not acting as they should have, and the realize that afterwards. They were nervous. Even though there is not immediately an adult around, they are nervous because society has conditioned them to behave. They are also ashamed. The shame shows that they are nice boys. They feel bad. This shows that the vicious group mind set was so strong that it came over there good personalities and conscious. However, there is only this slight remorse after the fact. This does not make up for the brutal murder and beating that they had dealt. Being in a group turned them into
Aboriginals or indigenous Australians are the native people of Australia. Aboriginals were nomadic people who came to Australia about 40,000 – 60,000 years ago from Southeast Asia. Religion is a great part of Aboriginal culture. The essay answers these questions: What do Aboriginals belief? What is a Kinship system? What is Dreaming and Dreamtime? What rituals does Aboriginals have?
The short story, The Kind of Light That Shines on Texas by Reginald McKnight, is about an African American boy, Clint, who is attending a school that is majority filled of white people. In his class there are only 2 other African Americans, Ah-so and Marvin, while the rest of the class is white. Clint hates Marvin, because he gives the negative stereotypes of an African American. Clint hates the fact that the whites stereotype them and wants to prove himself that he can be anything but that. His teacher Mrs. Wickham, disapproves of Clint getting answers correct. She doesn’t hide the fact that she is racist, but states that she’s not. The other kids in the class room aren’t aware the fact they are racist. McKnight sets up very specific details in the story to give Clint a realization in the end of what he has become.