30 March 2008
Museum of Australia
Lake Burley Griffin
Canberra, ACT
I’m sitting in the hall of the Gallery of the First Australians at the National Museum of Australia, listening to Phillip Brown play the didjeridu. It’s a really haunting, mesmerizing sound.
I asked him how they make them. He says the one he’s playing is made of bloodwood and that they are actually quite easy to make. I couldn’t figure out how that could be, given the length of the branch (3-4 feet) and its thickness (5-6” diameter). But he said that he just cuts the ends and taps it on the ground and the insides just fall right out – ants have done all the work of hollowing it out.
He had me help him water up the didjeridu. He pulled out a large tortoise shell, perhaps 2 feet long, and turned it upside down on the floor, making a large dish. I thought it was to be for tips. But then he handed me his bottle of water and as he placed his palm over one end, he tipped the other end up to me and told me to pour the water right in. I had poured about ¼ of the small bottle before he told me to stop. Then he clamped his other palm over my end and sloshed the water back and forth, up and down, about a half dozen times and then emptied the water into the upturned tortoise shell.
He then pulled out a curved piece of bark about a foot long – like a half cylinder ro a canola shell cut in half lengthwise. He put the end of the didjeridu in this cradle on the floor and began to play. The difference the water made was definitely noticeable – a richer, deeper, more vibrant sound, less raspy. And I saw that the little bark cradle was neatly catching the drips of water still leaking out.
I’d thought that was the purpose of the cradle until he began to turn the angle of it with the bottom of the didjeridu and his foot and I could hear how the bark cradle directed the sound very specifically. Combined with the acoustics of the room we were in, the slight change sof direction of the bark cradle dramatically changed the dynamics of the sound.
He took out a couple of paris of short sticks, maybe a foot long and about as thick as sthe handlebars on your bike. He handed them to a couple of kids and had them tap out a beat along with him. He himself had pulled out a boomerang and was tapping on the side of the didjeridu with it as he played.
As the leaking water in the bark sleigh began to dribble on the floor, he pulled out a red kangaroo skin and tossed it on the floor, moving the bark sleigh on top and creating quite a timeless still life at his feet of didjeridu, raw bark, and upturned tortoise shell, on top of kangaroo skin.
It’s a mesmerizing sound by itself. Deeply hypnotic – like the sound of the earth breathing.
I’m out here now on the sunny north deck of the National Museum, on the shores of the lake. The nights have become quite chilly and the days cool and the birds are flying north for the winter. But it is quite warm sitting in the bright northern sun this afternoon. A “fine” day to be sure. “Fine” being among the standard lexicon of weather personnel here, as opposed to “sunny”. The national weather forecast reported each day on ABC Classic FM (my radio station of choice – you can listen too and get to know the personalities I’ve become familiar with: http://www.abc.net.au/classic/) goes something like “Sydney, 26 and showers; Brisbane, 28 and fine; Canberra, 23 and fine; Perth, 35 and fine; Melbourne, 24 and partly cloudy, etc. – well not much more etc, really. Adelaide, Darwin and sometimes Newcastle are the only other cities they cover.
I think I might come down here to the museum more often to write. It’s a pleasant environment on the lakeshore. And there is also a great hall indoors with plenty of tables and chairs for when the weather is less than “fine”. And they have a café with hot and cold food and drink. To be clear, this is the National Museum of Australia – a museum of popular culture rather than fine art. As I mentioned, there’s the Gallery of First Australians (history and artifacts of aboriginal culture) and there are other exhibits on science and space and a temporary exhibition on the history of Australian rugby. (http://www.nma.gov.au/index.html)
By contrast, yesterday I was at the National Gallery of Art. That’s the museum of fine art. I was there with Gabriele and Warren and a visiting colleague of hers and his wife. We went to hear a lecture by another colleague of Gabriele’s and mine, Sasha Grishin, who is a professor of art history at ANU and contributed to her symposium and book on Uncertainty and Risk (http://www.earthscan.co.uk/?tabid=331). She brought together people from a variety of disciplines and sectors to explore the different ways that uncertainty is dealt with by economists, infectious disease specialists, law enforcement, intelligence experts, jazz improvisationists, historians, statisticians, politicians and such. Sasha contributed the perspective of uncertainty in the artistic process – highlighting the work of Australian artist John Wolsley (http://www.johnwolseley.net/) who enjoys playing with uncertainty by creating a drawing or painting, tearing it in half and burying half under a rock or log for a while. He then retrieves the piece to discover the patters of color and texture of natures processes as well as the curious trails of bugs and other unknown effects. He then bridges those patterns with the other half.
But yesterday Sasha was discussing “Ivan Ivanovich Shishkin and the Russian tradition of landscape art” – focusing on one of his landscapes included in the current exhibition “Turner to Monet: The Triumph of Landscape” (http://www.nga.gov.au/Home/08-AUTUMN/). We went partly to support Sasha, and strengthen relations with him, but the lecture was surprisingly meaningful to me in a variety of ways.
Sasha focused on the Russian tendency (or need) to have their landscapes be spiritually engaging (more so than their European counterparts, according to Sasha). This theme of the talk and the accompanying exemplary images lured me into a state of far greater attention that I’d expected to be in. I allowed myself to let go and submerge my mind and soul into the spiritual depth of the paintings. I found it extremely pleasant – not necessarily peaceful or comfortable, but meaningful. The spiritual questions I found myself considering and the exploration of the process of creating physical artifacts, the motivation of which is to both express feelings, emotions and a sense of truth as well as to cause/elicit that experience in others THROUGH the work – well, the questions and explorations were all deeply satisfying. I felt very clear that it was time well spent – a little gift for my soul. Not a spiritual epiphany in any way, but the sort of centering and grounding that a good worship service or sincere prayers can provide. The sort of feeling you get when you are in the middle of a very good book – aware of how much you are enjoying it and pleased that you are only partway through and thus have more to look forward to.
This led to my recognition that it had been a very long time since I’d thoroughly given myself over to an experience, however brief or insignificant. As I explored this realization, I came to the conclusion that the quietness of life in Canberra – the lack of frenzy and speed and explosion of activity and volume of personalities that characterize urban life – has freed my mind and soul from general distraction in a way that has allowed me to go deeper into my experiences, even ones as simple as a 45 minute lecture on a Russian landscape painter. Perhaps it is that with less happening, less that requires my attention or alertness, I am more likely to believe that I can let my guard down for a minute and actually focus intently on something. That I can give it my full attention without worrying that some new, urgent thing will pop up any second or that there is so much on my plate that I can only really value the lecture as time to run through my mental lists and catch up on prioritizing my tasks to prepare for the next developments or to avoid catastrophes.
But yesterday I did not feel such a need. I comfortably submerged myself in Shishkin and Russian spiritual landscape painting and the pleasant awareness of how effortless it can be to create deep personal value out of all kinds of unexpected circumstances if the larger environment has been cleared of real and ambient distractions.