Exhibition dates: 31st March – 5th July, 2015
Curator: Helen Carroll
Gretchen Albrecht (New Zealand, b. 1943)
Pink and orange sherbet sky
1975
Acrylic on canvas
166 x 177cm
© Gretchen Albrecht, reproduced courtesy of the artist and Wesfarmers Collection of Australia
Gorgeous catalogue with luscious plates, insightful text by Bill Henson (below) and evocative poetry by John Kinsella. Stars on the front cover and silver edged pages. No expense spared in production, with money literally thrown at the project, or so it would seem.
The curator, Helen Carroll, talking about ‘wonder’: “It is a capacity for wonder that makes us human”. Henson talking about ‘wonder’ and ‘love’ – about moments that change your life when looking at and breathing in great art.
Then why does this exhibition feel so… well, needless?
Despite some fascinating individual works of art, collectively there is little wonder on show here.
Perhaps it is because this exhibition looks to be a cut down version of the one first shown at the Art Gallery of Western Australia in 2012, with many works missing from what are listed in the catalogue. Or perhaps it is the hang which at the Ian Potter Museum of Art consists of two rooms on the ground floor of the museum, one housing lighter works, the other dark works. Too dichotomous for my tastes. Nothing is ever so cut and dried.
Perhaps it’s the fact that the concept of the exhibition – light in its many guises – seems to have been tagged onto a groups of art works which are anything but about light. Or are about light in a roundabout, merry-go-round kind of way. The wall text states, “Rather than a chronological or stylistically ordered presentation, the exhibition follows a loosely intuitive flow of ideas and imagery, moving through night to day. The artists in this exhibition explore light from the perspective of the optical experience, the connection between the starts and the cycles of life on earth; and from diverse cultural, mythic and spiritual points of departure.” Apparently the works are more about the phenomena of light than about light itself.
While the art works are interesting in their own right they don’t really work together cohesively as a group to investigate the theme of the exhibition. Trying to burden a collection of art bought for investment purposes with a concept not “natural” to the work, or just a curator’s idea of what seems implicit in the work but is just a cerebral construction, simply does not work in this case. As I looked around the exhibition, I felt the works were more about the physicality of time and space (of history and place), about links in the existential chain, than they were about light. For me, this evinced Mikhail Bakhtin’s notion of the ‘chronotype’ – meaning ‘the connectedness of temporal and spatial relationships that are artistically expressed’ (in literature). Perhaps the intuitive flow of ideas and imagery and the multiple points of departure work against the very idea the exhibition seeks to investigate. This is so broadly thematic (the effects of light on the world) that it needed to be more focused in its conceptualisation.
It’s also a real worry when text panels in the exhibition quote Richard Goyder, Managing Director, Wesfarmers Limited, as saying that this is the first time that Wesfarmers has showcased the contemporary art of the collection, “and the works selected for Luminous World illustrate some of the ways in which the collection has grown in recent years. For instance, the inclusion of art from New Zealand, where Wesfarmers has a significant business presence, and the heightened emphasis on representing the great diversity of contemporary Indigenous art.”
The inclusion of New Zealand art because Wesfarmers has a significant business presence – not the quality or wonder of the art work – but a business presence. And only now are they collecting contemporary Indigenous art, after the collection has been in existence for more than three decades, 1977 being the first acquisition date. At least he is being refreshingly honest about why the art work has been added to the collection, but it does not give you confidence in the choice of the art work being displayed here.
Goyder, Carroll and Kinsella also proselytise about the benefits of employee’s living with this art in their daily working lives and that may be the case. But for the casual visitor to the gallery this collection of art left me feeling cold and clammy – like a fish out of water.
As the add for Reflex copy paper says with more humour than any of this work can muster, I didn’t find “enwhitenment”, or wonder, within the gallery walls. Oh, the luminosity of it all.
Dr Marcus Bunyan
Many thankx to The Ian Potter Museum of Art for allowing me to publish the photographs in the posting. All installation photographs © Marcus Bunyan and The Ian Potter Museum of Art. Please click on the photographs for a larger version of the image.
What is the Night?
‘What is the night?’ Macbeth enquires in the banquet scene, once the ghost of Banquo has departed and his wide has dismissed their mystified guests. Deprived of sleep, and half-psychotic, he urgently needs to know the time. But this is also, implicitly, a philosophical question that hints at the ontological meaning of the night…
Macbeth, Shakespeare’s most elaborate meditation on the night, is a sustained, if not obsessive, exploration of the nocturnal as a realm of alternative values – ones that contradict and threaten to undermine those of the diurnal regime that is ostensibly the domain of politics in the early modern period. In this violent, vengeful tragedy, the language and culture of the medieval night, incarnated above all in the witches, irrupts into the more enlightened languages and culture of a purportedly post-medieval epoch. An apocalyptic night, in Macbeth’s barbaric court, is one of the forces that shape realpolitik. In the Renaissance, a period in which daily life encroaches more and more on the night, especially in public settings, in the form of elaborately lit masques at court, Macbeth thus stages the limits of enlightenment.
At a time when more systematic, socially centralized modes of illumination are increasingly disrupting older patterns of rest, including biphasic sleep – so that, for the early modern ruling class at least, night starts to feel like an extension of the day, its observe rather than its inverse – Shakespeare dramatises the tyrannical attraction, the absolutism, of darkness. Macbeth describes a process of nocturnalisation whereby the night irresistibly colonises the day, fatally infiltrating both the state and the protagonist’s consciousness. To use a word that has some currency in the seventeenth century, but has long since fallen out of use, Shakespeare’s drama is a study of ‘benightment’.”
Matthew Beaumont. “What is the Night?” in Matthew Beaumont. Nightwalking: A Nocturnal History of London, Chaucer to Dickens. London and New York: Verso, 2015, pp. 86-87.
Luminous World brings together a selection of contemporary paintings, objects and photographs from the Wesfarmers Collection in a conversation about light. Through works of scale and conceptual invention that chart the range and depth of the collection, this exhibition presents significant contemporary paintings, photographs and objects by leading Australian and New Zealand artists acquired by Wesfarmers over three decades and shared together for the first time with the Australian public.
The Potter is the fifth venue for this touring exhibition which to date has travelled to Charles Darwin University Art Gallery, Darwin; National Library of Australia, Canberra; Samstag Museum of Art, Adelaide; and The Academy Gallery, University of Tasmania.
Brook Andrew (Australian, b. 1970)
Replicant series: Owl
2005
Ilfochrome print
130 x 195cm
© Brook Andrew, reproduced courtesy of the artist and Wesfarmers Collection of Australian Art
Brook Andrew (1970- ) is a Sydney born / Melbourne based interdisciplinary artist of Wiradjuri and Scottish heritage. Andrew’s conceptual based practice incorporates, sculpture, photography, installation, video and performance. The Replicant 2006 series reflects (literally) upon the act of looking, and consequent interchanges between nature and culture, subject and object, real and represented. These dualities fit broadly within the artist’s addressing of Australian identity, polemics and the politics of difference.
For the Replicant 2006 series Andrew borrowed taxidermied specimens from the education department at the Australian Museum, Sydney. These included native species of indigenous significance such as an owl, possum, flying fox and parrot. He shot each animal – artificially propped in their natural poses – and digitally manipulated each image so as to appear duplicated, a process that evolved out of the Kalar midday 2004 series.
Bill Henson (Australian, b. 1955)
Untitled
2009-10
Archival inkjet pigment print
127 x 180cm
© Bill Henson, reproduced courtesy of the artist and Wesfarmers Collection of Australian Art
” … And yet certain things – particular experiences that we have are exceptional. They stand apart from the rest of the general activity.
What causes this apprehension of significance – of something in face powerfully apprehended yet not always fully understood?
And why is it that all of us, at some time or other, with have this ‘epiphany’ – Christian or otherwise – in the presence of some work of art, in the experiencing of a performance piece or some unexpected encounter with the true magic of a particular piece of sculpture?
When it happens, I always think of it as being as if one’s life – and everything that it contains – had just been ever so slightly changed, forever. Nothing, if you will, is ever quite the same again.
What happens, I think, is simply that we fall in love – and it’s the apprehension of unexpected beauty that causes us to fall in love.
The sheer force of such beauty can affect us as if it were an act of nature – and of course it is, for despite the arrogance of some theoreticians, culture is never outside nature.
I think that it is this intense, if often quite subtle, love for the subject, and the resultant emotional and intellectual interdependence within that relationship – be it in musical form, something in the visual arts, theatre of dance – that is responsible for – and in fact makes possible at all – these great and fortunate encounters in the arts. …
Stare back into time and all kinds of very ‘personal’ things return your gaze. This has always, to me, seemed to a large extent to be what art is about. Sure, it’s personal, but it’s also millennial. …
The best art always heightens our sense of mortality. This is not morbidity that I am talking about – rather, we feel more alive in the presence of great art and this is because of a profound sense of continuity – our sense of being inside nature – is expanded.
If you like, art suggests the immortal in all of us.
When we listen to Michelangeli – or, say, Jörg Demus playing Kinderszenen – and we sense that simultaneously proximate and intimate yet utterly abstract presence (was that someone? Schumann perhaps?) and at the same time sense the unbridgeable gulf that exists between ourselves and that distant past – we know that we are in the presence of something magical.
In the end I think that it is love that fuels this activity – that animates the speculative capacity in all of us – and heightens this sense of wonder.
Excerpts from Bill Henson’s speech “Reflections,” in Luminous World catalogue. Perth: Wesfarmers Limited, 2012, pp. 23-24.
Installation views of the exhibition Luminous World: Contemporary Art from the Wesfarmers Collection at The Ian Potter Museum of Art, The University of Melbourne
Photos: Marcus Bunyan
David Stephenson (Australian, b. 1955)
Star Drawing 1996/402
1996
40 x 40″
Cibachrome print
National Gallery of Victoria, Melbourne
Purchased, 1997
© Courtesy of the artist
While the subject of my photographs has shifted from the landscape of the American Southwest and Tasmania, and the minimal horizons of the Southern ocean, and the icy wastes of Antarctica, to sacred architecture and the sky at both day and night, my art has remained essentially spiritual – for more than two decades I have been exploring a contemporary expression of the sublime – a transcendental experience of awe with the vast space and time of existence.
David Stephenson, 1998
Bill Henson (Australian, b. 1955)
Untitled 39/139
1990-91
Paris Opera Project
Type C photograph
127 × 127cm
Series of 50
Edition of 10 + 2 A/Ps
Stieg Persson (Australian, b. 1959)
Offret
1998
Oil on canvas
183 x 167cm
© Stieg Persson, reproduced courtesy of the artist and Wesfarmers Collection of Australian Art
Works focusing on light and darkness, and how light creates and reveals our world, from one of Australia’s pre-eminent corporate art collections compiled by Wesfarmers over the past 30 years, will be exhibited at the Ian Potter Museum of Art at The University of Melbourne.
The exhibition, Luminous World: Contemporary art from the Wesfarmers Collection, presents a diverse selection of contemporary paintings, photography and works of sculpture. The works traverse a diversity of cultural, aesthetic and philosophical perspectives, with the curatorial premise of how contemporary artists explore the phenomenon of light in their work.
Some 50 artists from Australia and New Zealand are featured in the exhibition including: Susan Norrie, Rosemary Laing, Howard Taylor, Dale Frank, Paddy Bedford, Bill Henson, Fiona Pardington (NZ), Brian Blanchflower, Brook Andrew, Timothy Cook and Nyapanyapa Yunupingu. Included alongside the art is a major new body of poetry by John Kinsella, written in response to works in the exhibition. These are published for the first time under the imprint of Fremantle Press in the book Luminous World, with new writing by artist Bill Henson and composer Richard Mills.
Ian Potter Museum of Art Director, Ms Kelly Gellatly said, “Luminous World highlights the strengths of the Wesfarmers Collection, which has generously been shared, through the tour of the exhibition, with the wider community.
“In bringing together works across a range of media by Indigenous and non-Indigenous artists, Luminous World successfully showcases both the depth and continuing resonance of contemporary Australian practice in a rich, open-ended and exploratory conversation about light.
“To know and experience light and its effects however, one must equally understand its other – darkness. Together, these concerns create an exhibition experience that is at once intellectual, emotional and experiential,” Ms Gellatly said.
The Wesfarmers Collection was started in 1977, and is housed in the Wesfarmers offices around Australia and shared with the community through a loan and exhibition program. A Wesfarmers and Art Gallery of Western Australia touring exhibition.
Press release from The Ian Potter Museum of Art website
Installation views of the exhibition Luminous World: Contemporary Art from the Wesfarmers Collection at The Ian Potter Museum of Art, The University of Melbourne
Photos: Marcus Bunyan
“For more than three decades Wesfarmers has been collecting Australian art. From General Manager John Bennison’s first acquisition in 1977 of a pastoral scene by the Australian impressionist Elioth Gruner, Wesfarmers’ purpose was to accentuate the value of art in the workplace and encourage and understanding of the importance to society of supporting creative thinking and artistic vision. The company has always been committed to sharing its collection with the community through exhibitions and loans and by opening our workplaces for groups to view the art in our offices.
This is the first time Wesfarmers has showcased the contemporary art in the collection, and the works selected for Luminous World illustrate some of the ways in which the collection has grown in recent years. For instance, the inclusion of art from New Zealand, where Wesfarmers now has a significant business presence, and the heightened emphasis on representing the great diversity of contemporary indigenous art.
We thank the artists whose resonant and timeless works form part of Australia’s rich cultural heritage and hope that the Australian public will enjoy these works and marvel at the ingenuity and artistic vision they represent, as Wesfarmers does, surround by inspirational art in our daily lives.”
Richard Goyder
Managing Director, Wesfarmers Limited
The visual world is defined by light; everything we see is processed by the eye as patterns of brightness and colour. Monumental formations in the landscape as well as the most subtle nuances of atmosphere are made real to us by the action of light, transmitted in wavelengths as an infinitely varied register of colour that combine within the eye to shape our sense of space and form.
It is the action of light reflecting off, refracting through and being absorbed by the substance of the world that enables the eye to perceive contours, hues, and textures and mark the passing of time from day to night and season to season.
Luminous World presents a diverse selection of contemporary paintings, photography and works of sculpture, acquired by the Wesfarmers Collection over thirty years and considered through the lens of how contemporary artists variously utilise the phenomenon of light in their work.
Rather than a chronological or stylistically ordered presentation, it follows a loosely intuitive flow of ideas and imagery moving through night to day. The artists in this exhibition explore light from the perspective of the optical experience, the connection between the stars and the cycles of life on earth; and from diverse cultural, mythic and spiritual point of departure.
Published for the first time in the Luminous World catalogue are recent poems by John Kinsella, written in response to selected works in the exhibition, together with new writing by artist Bill Henson and composer Richard Mills that extend an artistic dialogue in which all can share.
Rosalie Gascoigne (Australian, 1917-1999)
Hung fire
1995
Retro-reflective road-sign on wood
209 x 176cm
© Rosalie Gascoigne, licensed by Viscopy 2012 and Wesfarmers Collection of Australian Art
Elizabeth Nyumi (Australian, born c. 1947)
Parwalla
2010
Acrylic on canvas
120 x 180cm
© Elizabeth Nyumi, licensed by Viscopy 2012 and Wesfarmers Collection of Australian Art
About Parwalla
This painting depicts the country known as Parwalla, which is Nyumi’s father’s country. This country is far to the south of Balgo in the Great Sandy Desert, west of Kiwirrkurra, and is dominated by tali (sand hills). Parwalla is a large swampy area, which fills with water after the wet season rain and consequently produces an abundance of bush foods. The majority of Nyumi’s painting shows the different bush foods, including kantjilyi (bush raisin), pura (bush tomato) and minyili (seed). The whiteish colours, which dominate the painting, represent the spinifex that grows strong and seeds after the wet season rains. These seeds are white in colour, and grow so thickly they obscure the ground and other plants below.
Biography
When Nyumi was only a very young child her mother died at Kanari soakwater close to Jupiter Well. As a young girl, Nyumi lived with her family group in their country. As a teenager she walked along the Canning Stock Route into the old mission with her father and family group. There she was given clothes and taken to Billiluna Station to be trained as a domestic worker and to work for the wives of the station managers around the region.
Nyumi commenced painting in 1987 and emerged as a leading artist in the late 1990s. She is married to the artist Palmer Gordon and has four daughters, three of whom are still living and beginning to paint with strong encouragement from Nyumi. Her elder brothers Brandy Tjungurrayi and Patrick Olodoodi are both senior lawmen and recognised artists. Nyumi is a very strong culture woman and dancer and an enthusiastic teacher of culture to children, ensuring the traditional dances and songs are kept alive.
Nyumi’s paintings are mainly concerned with the abundant bush food in the country belonging to her family. Initially, she worked with a thick brush, covering the canvas with fluent lines in tones of yellow, green and red. She has now developed a strong personal style of thick impasto dotting, to build up fields of texture heavily laden with white, in which motifs of camp sites, coolamons, digging sticks and bush tucker stand out.
Rosemary Laing (Australian, 1959-2024)
Brumby mound #5 from the series One dozen unnatural disasters in the landscape
2003
C Type photograph
110 x 222cm
© Rosemary Laing, reproduced courtesy of the artist and Wesfarmers Collection of Australian Art
Brumby mound #5 2003 is one of a series of photographs by Rosemary Laing that explores the way European culture has often been uncomfortably imposed on an ancient land. Laing chooses a desert-scape that many identify as quintessentially Australian as the setting for her interventions. The location is the Wirrimanu community lands around Balgo in north-east Western Australia. Onto these traditional lands Laing has incongruously placed items of mass-produced furniture painted to mimic the surroundings.
The words ‘brumby mound’ in her title are a reference to the introduced horses (or brumbies) that are feral and roam uncontrolled, much like the spread of furniture. The seductive beauty of these panoramic images shows the vast spectacle of the Australian bush and makes the disjunction of the natural and the unnatural all the more apparent.
Text from the NGV website
Howard Taylor (Australian, 1918-2001)
Bushfire sun
1996
Oil on canvas
122 x 152cm
© Howard Taylor, courtesy of the artist’s estate and Wesfarmers Collection of Australian Art
![Michael Riley (Australian, 1960-2004) 'Untitled' from the series 'Cloud [Feather]' 2000](https://artblart.com/wp-content/uploads/2015/05/riley-web.jpg "Michael Riley (Australian, 1960-2004) 'Untitled' from the series 'Cloud [Feather]' 2000")
Michael Riley (Australian, 1960-2004)
Untitled from the series Cloud [Feather]
2000
Inkjet print on banner paper
86 x 120 cm
© Michael Riley Foundation, licensed by Viscopy 2012 and Wesfarmers Collection of Australian Art
“Feathers float – so do clouds – and dreams.
Feather – a Wiradjuri word for feather and wing are the same, Gawuurra. Probably Cowra, the name of a town to the south, comes from this. In contemporary Aboriginal practices of other groups, feather-appendage is extended in meaning to string tassel, sacred string marking a journey, connecting landscapes, people, family lineages, and, importantly, the embryo cord linking child and mother.
A wing of the eagle hawk, Malyan, a skin name, a scary dream-being overhead. Is it guardian angel or assassin? In the south-east, a feather left behind is often evidence of such a spiritual visit.
At the funeral of actor and activist Bob Maza in 2000, his son held his father’s Bible and recollected his words, ‘to dare to dream your dreams’. It’s interesting that Michael Riley chose to avoid the word ‘dream’ in naming his final photographic work cloud (2000), avoiding glib connections to ‘Dreamtime’. What rolls past our eyes and through our senses is the culmination of self-examination. In a series of poetic photographic texts made increasingly poignant through events in his personal life, these are dreams of childhood memories in Dubbo, New South Wales: dreams of floating, of release…
cloud appears as more personal and free. A floating feather; a sweeping wing; a vigilant angel; the cows from ‘the mission’ farm; a single Australian Plague Locust in flight, referring to the cyclical swarms of locusts; a comforting Bible; and a graceful emblematic returning boomerang. The boomerang is really the only overtly Aboriginal image in the series and the locust is one of the few native species left that is visible and cannot be swept aside. It persists…
Through the large, simply superimposed images of cloud, Michael was trying to minimalise things, to distil his ideas about physical reality and spirit. All are dichotomously connected to Dubbo and Riley and are also universal. They are not about a place but a state, the surrealistic cow with mud and manure on its hoofs floating by. In contrast to Empire’s scenes of a decayed, overworked and desolated landscape, there is no physical land in the cloud imagery.
Aboriginal creation stories begin with a sunrise and follow the journeys of an original being across a physical, seasonal and emotional landscape – seeing, experiencing, and naming this and that plant, animal, climatic occurrence and emotional feelings. Religious song cycles follow this progression. Michael’s set of large, single-subject memories can almost be thought of as a Wiradjuri song cycle of his land and his life.”
Extract from Djon Mundine. “Wungguli – Shadow: Photographing the spirit and Michael Riley” on the “Michael Riley: sights unseen” National Gallery of Australia website Nd [Online] Cited 10/08/2021. No longer available online
Paddy Bedford (Australian, 1922-2007)
Merrmerrji-Queensland creek
2005
Ochre and synthetic binder on composition board
80 x 100cm
© Paddy Bedford, reproduced courtesy of the artist’s estate and Wesfarmers Collection of Australian Art
“Paddy Bedford was a senior Gija lawman born at Bedford Downs Station in the East Kimberly region. Like many indigenous artists, he lived a long life as a stockman before he looked upon the Turkey Creek elders – Rover Thomas and Paddy Jiminji – to begin painting. Bedford’s first works were made with the inception of the Jirrawun Aboriginal Art Cooperative in 1997.
The distinctive minimalist style of his work is but a mask to the multifarious layers of meaning. Bedford’s paintings are inspired by the distinctive landscape and stories of his country in the East Kimberly region of Western Australia, as he depicts from an aerial perspective the traditional dreamings of the Cockatoo, Emu and Turkey; the massacres of local Aboriginal people during the colonial period; as well as episodes from his own life as a stockman and as a senior elder of his community.
Merrmerrji-Queensland Creek, 2005 is characteristically sparse in composition with bold forms, a rhythmic application of dotted fluid lines and a powerfully imposing colour palate, which is gained from a wet-on-wet mixture of white and ochre pigments suspended in a fast drying acrylic medium. The effect is a pearly radiant luminosity, an ambience of the sacred.”
Text from the Annette Larkin Fine Art website. No longer available online.
The Ian Potter Museum of Art
The University of Melbourne,
Corner Swanston Street and Masson Road
Parkville, Victoria 3010
Opening hours: Tuesday – Saturday 11am – 5pm
![David Hill (Scottish, 1802-1870) and Robert Adamson (Scottish, 1821-1848) 'The Gowan [Margaret and Mary Cavendish]' c. 1843-1848](https://artblart.com/wp-content/uploads/2015/06/david-hill-and-robert-adamson-the-gowan-margaret-and-mary-cavendish-c-1843-1848-web.jpg "David Hill (Scottish, 1802-1870) and Robert Adamson (Scottish, 1821-1848) 'The Gowan [Margaret and Mary Cavendish]' c. 1843-1848")
![John S. Johnston (American, c. 1839 - December 17, 1899) 'One of Dr Kane’s Men [possibly William Morton]' c. 1857](https://artblart.com/wp-content/uploads/2015/06/john-s-johnston-one-of-dr-kanes-men-possibly-william-morton-c-1857-web.jpg "John S. Johnston (American, c. 1839 - December 17, 1899) 'One of Dr Kane’s Men [possibly William Morton]' c. 1857")
![Margaret Bourke-White (American, 1904-1971) 'Terminal Tower [Cleveland]' c. 1928](https://artblart.com/wp-content/uploads/2015/03/margaret-bourke-white-terminal-tower-cleveland-web.jpg "Margaret Bourke-White (American, 1904-1971) 'Terminal Tower [Cleveland]' c. 1928")
![Cindy Ray (Bev Robinson) (Australian, 1942-2025) 'Untitled [Self-portrait]' Nd](https://artblart.com/wp-content/uploads/2015/03/cindy-ray-web.jpg "Cindy Ray (Bev Robinson) (Australian, 1942-2025) 'Untitled [Self-portrait]' Nd")
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