Friday, December 13, 2019

Limitations of the Australian Thresholdâ€Free Samples for Students

Question: What are the limitations of the Australian Threshold? Answer: Introduction The artistic features prepared by the indigenous group of the Australian are known as the Aboriginal Art. The aboriginal art includes the artistic painting on the leaves, rock carving, woodcarving, sand painting, and sculpting. It is to be indicated that the aboriginal art is reflecting the rituals and ceremonies of Australian aboriginal group. According to Quayle, Sonn and Kasat (2016), this art is considered as the oldest traditional art that highlights many of the innovative paintings. The study will explore the underlying facts regarding the aboriginal arts. The analytical point of view will be incorporated in this study to develop the clear understanding related to the subject matter. Review of the Article The article explores the facts related to the unique art features created by the aboriginal group of people in Australia. The following points will highlight the key features of the artwork illustrated by the famous artists of the indigenous community. Origin of aboriginal art The etymological origin of the Aboriginal art is the Dreamtime stories and symbols. The specialty of this era is the conceptions of the local people regarding creation of the world. The life span of the dream time stories is more than 50,000 years and the legacy have been passed through all the generations (Sanz, Fiore and May 2016). Delving deep into the tradition, all of the art does not entre around the dreamtime stories. Comparison of all the art forms of the Australian threshold, aboriginal art enriches the knowledge of the local people about the worldly creation. The passing on of the legacy through all of the generations contradicts the limitations of the indigenous people. Linguistics of the aboriginal art There is an absence of native language for the aboriginal people settled in the Australian threshold. This is the main reason for representation of the culture and traditions in the form of symbols (McDonald 2014). This practice finds its applicability also in terms of conveying important information to the people regarding the cultural diversity. Maintenance of traditionalism in the symbols and icons helps the artisans to preserve the Australian culture. In spite of the differences in the linguistics, critiques are invoked to compare the aboriginal art to the Western art movement. This invocation attaches a different shade to the aboriginal art, which enriches the cultural heritage (Eagle 2014). Uses of aboriginal art One of the most common uses of the aboriginal art is to teach painting to the children. Keeping in mind the varying interests of the people, different bases are used for depicting the symbols of cultural heritage. This variation holds different connotations for children and adults. For children, the art forms enrich their knowledge about the culture of their motherland. From the perspective of the adults, the aboriginal art is a tribute to the efforts of the artisans in terms of enlivening the history of creation (Kubota 2016). This utilization of the aboriginal art improves the visual sense of the audience. Moreover, levying the information about the creation of the world through paintings helps the people to find similarities with the everyday life. Multiculturalism of aboriginal art Before the advent of Europeans in Australia, multiculturalism has already made its way into the threshold of Australia. The major drive behind this is the presence of multiple language groups and cultures. Variations in the cultures have resulted in the creation of various different styles, which have aligned with the specific tastes and preferences of the audience. Herein, lays the attempts undertaken by the media personnel in terms of enriching the knowledge of the public domain about the cultural diversity of Australia (Hodder 2013). Typical examples in this direction are the exhibitions, placement of the paintings in the museums for visual entertainment of the tourists and local people among others. Legal specifications The artists are entrusted to follow certain rules and regulations, prior to the initiation of painting. As the painting reveals out the specifications of the sacred information, the painter needs to take permission from the statutory body of law. Even the traditional painters are not exempted from these specifications. The traditional and experienced artists cannot picturize a story, which does not align with his family legacy. Consideration of these specifications adds a legal touch to the paintings, which are placed in the exhibitions (Cameron 2015). On the contrary, lack of compliance to these specifications spoils the sanctity of the cultural heritage, which degrades the national status. Painting boards The modern aboriginal paintings are drawn on canvas. However, the story was different in the earlier times. As a matter of specifications, wall scratches, rock walls, bodies of humans, sand, dirt and ceremonial articles were the different abodes of the aboriginal paintings. However, the etymological origin of canvas is only 40 years ago (David et al. 2013). Credit goes to Geoffrey Bardon, who, in 1971 brought a transformation in the painting platform from scribbling of the stories in the sands to the depiction of these stories on canvas boards. His motivation and encouragement took the aboriginal art to the standards of western art movement. Following the footsteps of Geoffrey uplifted the standard of the aboriginal art to the extent of achieving success in the provision of providing thrilling visual experience to the audiences, which aligns with the standards of 20th century art forms (Hodder 2013). Dot painting The main purpose of using dots in the aboriginal art is to conceal the secret of the sacred information from the white men. Its usage began, when the native people became conscious of preserving the cultural heritage of the art form. Utilization of several dots placed the revealed facts underneath the real projection. This added to the safety and security of the traditionalism related to the native art (Eagle 2014). Typical example of this is the morphology of the classical styles brought in by the Pintupi tribes. The morphology relates to the upliftment of the art form. Viewing it from other perspective, combination of dots results in one whole fragment, which acts as a protective cover for the picturized story. Environment of the aboriginal art The life span of the indigenous people attains longevity as compared to the other civilizations of the world. Surviving with the hostile environment has taught the people to adapt themselves amidst the complexities of life (Sanz, Fiore and May 2016). This has been possible due to the transmission of spiritual knowledge, cultural behavior, and practical skills among the local tribes. These values are reflected in the art forms, which can be considered as an upliftment in the social status of the aboriginal people. Placement of the paintings by the aboriginal tribes in the museums is a typical example in this direction. Widespread glory of the masterpieces of the aboriginal people sheds off the issues of exclusion, isolation from their fate and adds fame (Kubota 2016). Worth of the Artistic painting The article indicates that the price of the aboriginal artwork is much higher. Clifford Possum Tjapaltjarri has painted most of the artworks. In the year of 2007, Warlugulong, the famous artwork of Clifford Possum Tjapaltjarri was sold in almost $2.4 million. The use of the unique artistic ideas and the exploration of the antique beauty are making this aboriginal piece of work priceless (Merlan 2014). One of the Australian female artists made the record for an indigenous work. This illustration of Emily Kame Kngwarreye, Earths Creation was sold to a private buyer with the expense of $1.056 million in the year of 2007. The cultural reflection The aboriginal artwork helps in reviewing the cultural trait of the indigenous people in Australia in a remarkable way. It has the positive influence on these people to make them more culturally competent (Murphy 2016). The young indigenous people become knowledgeable about the facts of their culture since the old generation of the indigenous group has taught them in an influential way. The enriched knowledge derived from these aboriginal arts are ensuring some of the intangible benefits, such as increasing pride and self-esteem in the cultural perspectives. The reflection of the beautiful aboriginal arts helps in clarifying the understanding of the indigenous cultures. Categorization of the Aboriginal Illustration The aboriginal artwork is categorized into three major divisions, such as general version, public version, and ceremonial level. The indigenous people derive the ideas about the diverse languages included in the cultural aspects (Zurba and Berkes 2014). Moreover, the future generation of the indigenous group receives the enriched information about the customs, rituals, and ceremonies. Many of the arts illustrate the typical dreaming story that the public usually visualises in their regular lives. The reflection of the artistic story is also visible in these artworks. Traditional Symbolism It has been noticed that the symbolism of U shape is mostly used in the desert art or in the sand art. The U shape appears when a person sits cross-legged in the sand. The use of the symbolism is one of the unique features of the aboriginal arts. The desert art form of the aboriginal group is mostly prepared by utilising such symbolism. Aboriginal Community It has been observed that the Truganini was considered as the last person of the indigenous person in Tasmania. However, the perception was wrong. It was notified that a string and vibrant group of indigenous community in Tasmania has the visible existence (Flicker et al. 2014). The unique artistic values are reflected through the illustrations of the famous indigenous artist like Julie Gough and Ricky Maynard. In fact, a number of the indigenous people from Tasmania have been continuing the cultural practices through their epic artworks. Utilisation of Art The artists from the aboriginal group sometimes use the aerial depiction for the desert art. One of the unique features of the aboriginal art is that people do not need a map to design their house with the artwork. People can hang the artwork as per their choice. The maintenance of the versatility in this aboriginal art is much attractive (Shield and Loo 2014). People purchase the illustrative arts at a very higher price to decorate their home. In fact, it is also considered as the lucky signs of the indigenous culture. Skin Names The skin names of the aboriginal art form refers to the selected name of the men and women. The skin name feature is quite a complex system for providing the knowledge about the relationship between people, responsibilities, and their roles and responsibilities (Dowell 2015). It also depicts the clear linking between the land and the ceremonies in a clarified way. It can be interpreted that the use of the skin names holds the significant priority in the artwork prepared by the indigenous community. Conclusion The study elaborates the review of the facts associated with the aboriginal artwork prepared by the indigenous people in Australia. The use of the symbolic values and the unique art features are quite remarkable. The eye-catching arts are sold to the people at higher price. In fact, it is also notable that the young people from the indigenous group receive the enriched information about the cultural traits, customs, and rituals. The description of the cultural value of the indigenous community is reflected through the commendable illustrations of the famous artists. References Cameron, E., 2015, June. Is It Art or Knowledge? Deconstructing Australian Aboriginal Creative Making. InArts(Vol. 4, No. 2, pp. 68-74). Multidisciplinary Digital Publishing Institute. David, B., Geneste, J.M., Petchey, F., Delannoy, J.J., Barker, B. and Eccleston, M., 2013. How old are Australia's pictographs? A review of rock art dating.Journal of Archaeological Science,40(1), pp.3-10. Dowell, K.L., 2015. " The Future Looks Rad from Where I Stand": A Review of Claiming Space: Voices of Urban Aboriginal Youth at the UBC Museum of Anthropology.Anthropologica,57(1), pp.239-246. Eagle, M., 2014. A history of Australian art 1830-1930: told through the lives of the objects. Flicker, S., Danforth, J.Y., Wilson, C., Oliver, V., Larkin, J., Restoule, J.P., Mitchell, C., Konsmo, E., Jackson, R. and Prentice, T., 2014. " Because we have really unique art": Decolonizing Research with Indigenous Youth Using the Arts.International Journal of Indigenous Health,10(1), p.16. Hodder, I., 2013.The meanings of things: material culture and symbolic expression. Routledge. Kubota, S., 2016. Innovation of Paintings and Its Transmission: Case Studies from Aboriginal Art in Australia. InSocial Learning and Innovation in Contemporary Hunter-Gatherers(pp. 229-234). Springer Japan. McDonald, G., 2014. Aboriginal art and cultural diplomacy: Australia, the United States, and the Culture Warriors exhibition.Journal of Australian Studies,38(1), pp.18-31. Merlan, F., 2014. Recent rituals of indigenous recognition in Australia: Welcome to country.American Anthropologist,116(2), pp.296-309. Murphy, J.R., 2016. What we don't talk about when we talk about aboriginal art.Going Down Swinging, (37), p.82. Quayle, A., Sonn, C. and Kasat, P., 2016. Community arts as public pedagogy: disruptions into public memory through Aboriginal counter-storytelling.International Journal of Inclusive Education,20(3), pp.261-277. Sanz, I.D., Fiore, D. and May, S.K. eds., 2016.Archaeologies of Art: Time, Place, and Identity. Routledge. Shield, R. and Loo, S., 2014. Contemporary Aboriginal art and the cultural landscapes of urban Australia. InAustralasian Urban History Planning History Conference (UHPH 14): Landscapes and Ecologies of Urban and Planning History(pp. 759-770). Zurba, M. and Berkes, F., 2014. Caring for country through participatory art: creating a boundary object for communicating Indigenous knowledge and values.Local Environment,19(8), pp.821-836.

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