Who’s(e) Home

June 2, 2010

Liminal Vision, like its author, was born in the UK but its identity and sense of ‘home’ has always been Australia. So moving back to Melbourne it seemed only appropriate that the first official blog post following the big move would look at visual material that contemplates the issue of identity politics and, more specifically, how they pertain to this city, for Melbourne is the new foundation upon which the cultural content for this blog will build.

The St Kilda Film Festival, though semi-international in content, is ultimately a local festival in terms of its historical existence; its primary source of funding and support owing to the City of Port Phillip. As such, it was something of a pleasant surprise for me to see the festival assume a fair portion of responsibility for post-colonial issues embedded in its contextual cultural locality. 

The City of Port Phillip is an historically significant place in Melbourne, and as Victoria’s foremost port it is an important site within the context of Australian “settlement”, thus today it pulsates as a palimpsest.  In accordance with the City of Port Phillip; Open Channel, Film Victoria and The Torch Project teamed up to create a short documentary film about a ten minute dance piece, on a mere $10,000 budget no less, its moral project aspiring to “revive local Indigenous traditions” and “make something culturally relevant”.

Introduced first by Festival Director Paul Harris, and then handed over to Hank Kerr, the principal dancer in the piece, the audience was welcomed not to the screening but to the land. Spoken in the Boonwurrung dialect, then translated into English, Kerr’s words were kind and open, “Welcome to my country, our great bay… I welcome you to our land…the spirit of our traditions.” It was refreshing to see an establishment support the truth that this great land belongs to its Indigenous people and that Westerners are privileged to be here. But what followed was of even greater interest to me; Frank O’Connor, Mayor of Port Phillip, when he came to speak, used the powerful linguistic discourse “us” and “them”, but in a new and transformative way. Having lived in the UK where “us” and “them” is sadly synonymous with the BNP (British National Party) in the first instance, it was a revelation to hear an altered usage whereby “us” was replaced so simply with “we” and “them” replaced with “their” so that the discourse was productive rather than destructive. Respectfully reiterating that much of “their” culture had been lost through the process of colonisation, and that “we” have a responsibility to help in reviving “their” culture, as well as creating a connection between Indigenous and non-Indigenous people, the Mayor’s words were sincere and poignant. Perhaps to Australian readers who have lived at home through the initiation of Reconciliation this might seem less than remarkable, but to someone whose last experience of living in the country was under the Howard government, it was quite simply a very moving and significant moment; a sign that more than two hundred years since “settlement” began, the country has at least begun to heal.

The film and dance are both titled Lu’Arn and reveal the near lost story of a Boonwurrung man who followed the feather of a swan on a physical and spiritual journey down the Birrarung to learn the Law developed by his ancestors, given to men to care for Country. Lu’Arn becomes a demi-god of spiritual enlightenment to stand up for and look after Country, a story told by Aunty Carolyn Briggs to choreographer Jacob Boehme who is responsible for creating the contemporary dance piece that re-creates and re-adapts the integrity of the past into a new language for a new audience of primarily non-Indigenous Australians.  This is one such revelation the film provides; the difficulty of transition due to the diminished population of Boonwurrung people in Victoria, and the subsequent art of the dance not having been practiced in almost 300 years. To its credit the film reveals this difficulty as merely another challenge that can be overcome when a moral project is so determined, and significant to the Australian people – Indigenous and non-Indigenous alike.

One of the more touching moments in the film is where Kerr speaks about his experience of performing the piece in St Kilda where he says he used to be one of the “parkies” – demonstrating further that individuals and our country as a whole can, over time, begin to heal where “we” have caused damage to “their” culture, traditions and land. But even with this productive linguistic discourse whereby “we” and “their” are used respectfully and rightfully there is future hope for another linguistic discourse whereby “we” might come to include us all in a more positive and cohesive cultural context; Aunty Carolyn Briggs’ words so honest and hopeful they brought the right kind of  tear to my eye, “We can move forward. We are different, but we can be one, as Australians… From the old to the new our culture allows that because culture can’t stagnate… the elements, values, beliefs, systems, customs, culture, still alive today, just in new forms.” For all our country’s past mistakes, Lu’Arn suggests there is hope for the future, and if the film and the dance it documents are any mark of things to come – visually beautifully, socially fluid and politically resonant – then it is without doubt that I say I am pleased, and moved, to be welcomed to where I too call home.

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