James Geurts: 90 degrees equatorial

Matthew Ngui is a Singaporean born, Australian artist who makes intriguing and engaging public artworks that embrace the history of a given site. Ngui is fascinated by the ways in which we interact with artworks and the individual nuances and understandings each person brings to the encounter. Ngui describes his work as often loose, and multifarious, sometimes tenuous and always fragile. Scale and ambition are other easily identifiable elements in Nguis practice, whether it be transforming a cityscape with lights or covering a Swiss Village in an avalanche of 350,000 bouncing balls, each emitting a light and a whispered message.

In recent years the growing intellectual input of young art practitioners, supported by Africans in the diaspora, is successfully managing to extend and complicate South African critical art discourse. It is here contested that artists across the non-white spectrum are reclaiming a notion of blackness as a political discourse to deconstruct and reject a normative white gaze that has not yet fully come to terms with its colonial and apartheid past. Since the birth of South African democracy in 1994, a whole range of art exhibitions and research projects have been mounted in public arenas, which reflect on these ideas. This article examines this with direct reference to the works of Frantz Fanon, Thembinkosi Goniwe, Gabi Ngcobo, Stuart Hall, Thando Mama, Liese van der Watt and others.

These two short pieces look at two Indigenous artistic collectives in Papua New Guinea and South Australia. The Omie people of the Oro Province in PNG and artists from the Anangu Pitjantjatjara/Yankunytjatjara (APY) Lands in remote South Australia and the events which have taken place to showcase their unique creations to the wider communities are briefly didcussed. Please visit www.holmesacourtgallery.com.au and www.betterworldarts.com.au for more information.

In the wasteland of Chile, post- Military Coup of 1973, the Coectivo Acciones de Arte (CADA) arose in 1979, formed by the sociologist Fernando Balcells, the writer Diamela Eltit, the poet Raul Zurita and the visual artists Lotty Rosenfeld and Juan Castillo. The role of CADA was forged via a necessity for theoretical and practical renovation of the national artistic undertaking and the urgency to reset this task towards the fusion of art and life. This article follows the various movements of CADA, often formed on the basis of public protest and artistic dissemination and considered to be social sculpture which referred to art as a proposal for the social construction of reality. CADAs work attracted and affected many people and became a great challenge of collective creation.

The Video Archive project at the new Centro de Documentacion de las Artes is located on the once bombarded Chilean presidential palace grounds. The aim of the archive is to recover the history of the 'video arts' in Chile via the establishment of a dynamic and flexible platform intended to provoke new interpretations of the video medium. The task of collecting three decades of video footage from a time of social and economic critique and upheaval has been a laborious process. In addition to research, the Centre also receives material from artists who seek to add to the historical perspective of video as an accessible and common technology in current artistic practice. Key figures in the forging of Chile's video art scene included Juan Downey (1940-1992), the collective known as Colectivo de Acciones de Arte (CADA), the Escena de Avanzada (The Vanguard Scene) artists, Eugenio Dittborn, Carlos Leppe, Magali Meneses, Sybil Bintrup, Gonzalo Mezza, Carlos Altamirano, Alfredo Jaar, Victor Hugo Codocedo, Carlos Flores and Juan Enrique Forch.

Galeria Metropolitana is an independent and self-sustaining art space, allocated at a working class and semi-peripheral commune in the Southwest side of Santiago of Chile. Working primarily from a domestic space, the curatorial, production and management tasks carried out entail a radical challenge between art space managers, artists and neighbours or organisations. Galeria Metropolitana has become a kind of local 'institution of the alternative' and as a gallery project is considered unfinished, a permanent work in progress. The gallery is described as a self-reflexive space, not to be separated from its context, and works with art history (local-international), neighbourhood history and city history as its key concepts.

In this article Philip Batty, a former art teacher at the Aboriginal community of Papunya  offers some personal reflections on his involvements with the rise to fame of indigenous artist Emily Kngwarreye and other indigenous pieces and attempts to make sense of them. Batty discusses some of the problems associated with viewing these traditional works within the Western framework of modern art. He proceeds to offer some speculative answers as to how various political, economic, historical and aesthetic conventions transformed Aboriginal religious business into art. Batty uses the work of Emily Kngwarreye to exemplify how indigenous works can become merely a mirror image of European desires.