
I am a bit late in the game to be talking about this, but all the way back in December my super amazing wife and I went to go see a travelling exhibit at the National Gallery of Art titled “The Stars We Do Not See.” It comprised of works by indigenous Australians and it was phenomenal.
The style of the works were all so new to me, comprised of motifs we hadn’t seen before coming from a tradition we were unfamiliar with. I think the closest thing they looked like was all the tingatinga art we saw in Tanzania, with repeating designs based in nature. All the dots made for an entrancing way to create the image. It’s not exactly pointillism, and for some of the works each dot (in some cases painted with a brush made of human hair) represented not a portion of an image but a star, all connected throughout the universe.


Really the cultural context probably rendered the art impenetrable, but it was still transfixing. A sign in the exhibition was careful to explain that the works derived from twin concepts of Country and Dreaming. Country is “more than just landscape” it is “the nexus of land, skies, waters, knowledge, bodies, and Law,” and “understood to be closely tied to personal identity.” Dreaming meanwhile is the era before Country, “when Ancestral beings shaped the world, created life, and established the Laws…” More importantly, since the knowledge of Country and Dreaming is sacred and is often secret to outsiders, shared only with community members, the exhibit had to make sure to specify that everything on display was “suitable for public viewing and none of the information described in the labels is culturally restricted.”
The first sets of works were these eucalyptus tree trunks covered in designs. That was such an interesting canvas to use. With the trunks being so tall and thin the motifs stretched up and down and to get a sense of it all you of course had to walk all the way around. Displayed together they created a forest of meaning.


The different types of art used a range of different materials. Some focused on all natural materials, with earth pigments painted onto the tree trunks or pieces of eucalyptus bark. The advent of eucalyptus bark as a canvas is a fairly modern invention to allow the pieces to be mobile. Normally the designs would have been painted on rock walls or the like, and so immoveable. It’s in the piece above, Garak, that each dot is a star and each line the connection between the stars and everything else. Other works embraced other available materials, including stretched canvas and artificial pigments.


The star of the show was probably the above work. The photo doesn’t capture it but it is monumental, stretching across a whole wall. In this one, Spirit Dreaming through Napperby Country, the label tells me the “collaborative painting chronicles the artists’ deep connection to the Country while also referencing the dispossession of the Anmatyerre people, whose land was overtaken by the Napperby cattle station in the early 20th century.” What I like about it is although you can’t tell exactly what the whole narrative is, from the line down the middle and the different sections it is clear there is a narrative. Some of the designs have to do with foodways, and some clearly with even more grim topics. It is awe-inspiring in-person.

Another favorite piece from the exhibit was the above one, Women’s Dreaming at Marrapinti. It was displayed horizontally, reflecting, the label says, how the artist Nakamarra painted it on the ground; it has no horizon or top or bottom. It was mesmerizing. Being displayed on the floor meant you could walk around it, and it seemed to change as you did. The rippling peaks on the painting makes it feel like you are flying over the landscape it depicts. It was stunned at how such a simple pattern of peaks could create a whole terrain.

And then finally for this blog post we have Erub Has a Bitumen Road Now, the name referencing the artist discovering that his home town on Erub Island had gotten a tarmac road. The piece does not have the same sort of aesthetic as all the other ones I’ve been going gaga over, but what it does have is a white cross in the lower right corner. According to the label, this symbolizes the event known on Erub as the “Coming of the Light,” which was the arrival of the London Missionary Society on July 1, 1871. I think so much about the LMS and its impact on modern Zambia. In these places, the Christianity espoused by the Society has become the deep-seated and meaningful beliefs of the communities, replacing and displacing, as the label notes, “traditional culture, language, and rituals.” For Naina the linkage he finds most significant is the line between the arrival of the LMS and the environmental and spiritual degradation symbolized by a road designed for cars. And yet that event is still referred to as the “Coming of the Light.” I suppose for all I know the name has become a consciously dark irony, but that juxtaposition is some insight to the Torres Islander version of a question I’ve wondered about in Zambia.
In the end, “The Stars We Do Not See” is a very powerful exhibition with gorgeous art and which leaves one with many things to think about. It has bumped Australia much further up the places I want to visit (though technically I’ve been before) so I can explore more the world of indigenous art there.



















































































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