From early 80s artists began to search for local identity - the use of local indigenous materials was part of this. One 70s pioneer was Junyee who used living plant material in performance art. Roberto Villanueva and Santiago Bose work in mixed media to explore ideas of being Philipino in a modern world. Imelda Cajipe-Endaya's paintings deal with 3rd world citizens, women, migrant workers, poverty. Roberto Feleo uses mythic narrative in a playful idiom.
From 1989 - 1991 artist Neil Roberts found himself engaged on a series of working visits to the Philippines. He decided to use only local materials, striking a welcome chord with his hosts. His tendency towards sparse presentation was in sharp contrast to the overload of the installations and paintings of local artists, echoing the contrast between Australian and Filipino attitudes to space. At ARX in Perth he collaborated with Cesare Syjuco who has the ART-LAB space in Manila.
Artist Noelene Lucas describes the rationale behind the work The Presence of the Centre which she made at Silpakorn University in Bangkok during a residency. It deals with her perception of the landscape of theAustralian Centre as seen from 11,000 metres flying to Thailand, and the fragmentary way we perceive. It is a metaphor for negotiating our position in the world.
'Art Festival: Temples and Cemeteries' is an unusual event held in Chiang Mai over three months. Organiser Uthis Utimana, lecturer at Chiang Mai University, chose to show art in temples and cemeteries as Thai people are more familiar with them than art galleries and they encourage people to contemplate life. Artists ran into trouble with religious and education authorities who misunderstood some of the pieces but were undeterred.
Indonesian printmaking emerged around the time of Independence in 1945. It began to be taught in colleges in Bandung, Yogyakarta and Jakarta and became a way of showing Indonesian art abroad. Prints are now seen in offices, banks, hotels and homes. Indonesian printmakers have participated in international print exhibitions in Norway, Taiwan, and Japan.
The author recounts her education in a Thai boarding school under the male patriarchal system. As an artist she has tried to come to terms with her upbringing and her work has reflected the situation for her mother and grandmother as well as the death from cancer of her father. She describes her installation work 'Dinner with Cancer' as a commentary on consumption - "humans are not only consumers, they are also being consumed".
Traditional Philipino woven textiles are still made today, keeping alive an ancient regional art form which is poorly documented in museums and not well recognised. All the varied types of weaving are described and illustrated. The patterns, iconography and styles are now seen in modern interior design and in fashion and help to maintain something essentially Philipino in a society which has taken on the trappings of world culture.
What is the relationship between the art or craft object and its maker? This question is put from the Philippines in relation to crafts and compares the importance of the origin or culture of the maker in that country to that in Australia. Students of Philippine crafts have applied the 'mapping' method which helps to understand the depth of tradition and their subsequent evolution into urban variants. Writers on the crafts are developing ways of exploring these questions.
There are very few specialised printmakers in Vietnam, partly because of the expense of materials and equipment. Woodcuts, a traditional form, with the use of multiple coloured plates, are in demand but are now rare, engraving in both metal and plaster is growing, lithography dates from the anti-French resistance, and silkscreen was used for socialist posters in the 70s. Graphic arts are moving into the world of advertising where the money is.
The third edition of ARX, the biennial artists' exchange project between Australian and Asian artists, put much energy into promotion, andtravelling the visiting artists around Australia to give lectures and workshops in an effort to create more opportunities for Asian artists. ARX is constantly shifting its focus and is an evolving event but a continuing interest is cultural nuances and the visual manifestations of these.
The US/Mexico based Border Workshop group worked on a collaborative shopfront installation in 1992 with the Cabramatta community of western Sydney where many Indo-Chinese refugee populations settled in the 70s. A large installation representing a refugee boat and a walk-in temple containing video monitors playing back student interviews with local people.