Walks and Transmissions: Santiago

James Guert's recent show at the Experimental Art Foundation in Adelaide is described through this article to have induced an almost trance-like state  from the arrangement of the four square light boxes, depicting scenes from four sites of interception to the four large digital projections humming with visual and auditory stimuli. The focus of this text is on Guerts remarkable journey to the four corners of the globe. The corners are literally represented by smallish triangle objects of inner lit plastic photographed and composed to construct a full form of the globe. The way they are presented, as foreign objects in the landscape, raise questions about the way the west relates to the wider world. In the particular settings Guerts has used, all being sites on or near the sea, the corners are impositions, objects at odds with the surrounding environments. This is enforced as a reminder about the extent that the West continues to impose its will on even the most remote communities.

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.

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.

Cobi Labuscagne attempts to define some of the current definitions of self in Africas effort to introduce its answers to the world. Labuscagne sets up two important benchmarks for examination in this text. The first being a framework within which Jonathan Jones of the recent international exhibition Africa Remix sets up some definitions of Africa, art and contemporary, which Labuscagne sees as largely problematic and in need of renegotiation. The second benchmark is based on a volume of essays by Johannesburg-based cultural critic and academic Sarah Nuttal, which look at conduits of beauty and ugliness and the continual interaction with art and aesthetics.

Juan Davila's recent retrospectives, held in Sydney and Melbourne, affirmed the astonishing array of historical, political, artistic, and cultural references populating his oeuvre since his move from Chile to Australia in 1974. As Davila explains: The circumstance of living in two extremes of the world, in two peripheral cultures, slowly forced me to look at the materiality of the circumstances where artworks operate. This text examines the work of Davila as being, in libidinal and critical measure, queer, and the extent to which this provides a signifying key to the artists TransPacific vision. The term queer is not merely called upon as one bound by its sexual connotations but as one used to describe a generalised sense of deviation from normalcy, within which Davilas work is here positioned. Specific works examined are: The Arse End of the World, Fable of Australian Painting, Retablo and Our Own Death amongst other key pieces.

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.