"Translating" a Technique in a Different Country - Katazome in Australia

It's been 8 years since I first tried to replicate katazome resist dyeing in Australia. After spending a year on exchange at Kyoto Seika University during my undergraduate studies, I'd come back with a burning enthusiasm to try and see if the same technique could be achievable with local supplies. It turns out, yes - but with much modification.

When you start to look at traditional crafts without applying the lens of "sacred and untouchable", you find at the core of it all a basic process that utilises a series of specific tools and ingredients to achieve a beautiful end result. The gadgets and materials that have come to be synonymous with a particular traditional craft (think shibugami stencil paper with katazome) have only obtained that status because they've developed over time in line with that culture and with other industries developing simultaneously.

What I mean is,

Dye brushes at Kuriyama-kobo, a katazome company
on the western edge of Kyoto

why would katazome use deer-hair brushes? Probably because 1. there were deer around and 2. an industry already existed making deer-hair brushes for use in traditional painting. Why would one utilise thin rods of bamboo with sharp spikes at the end to stretch fabric taut? Presumably because bamboo was already being formed into products for other purposes at the time. Katagami stencil paper could not have developed without the existing Japanese skills in washi papermaking - from which the stencil paper is made.

Very traditional stencil paper - shibugami

The thing is, if we look at the technique of katazome as it stands now, there is a very polished, established and institutionalised way of practicing it. It is basically understood to involve a set of specific tools and materials (mochi rice flour, komon rice bran, stencil paper, soybean & seaweed derived fixative). These are presumed to be the ultimate, most refined and correct way to achieve the best results. Of course it is fair to think that. These are not tools and materials that are used by accident - they have gone through a few hundred years of use and modification.

Whilst there is now some deviation from these very traditional and quintessential ingredients and processes, like a modified plasticised stencil paper or a chemical pre-dye fixative, there is still a very set way of doing things.

Newer plasticised stencil paper

How about if you want to use katazome in a country where those quintessential tools and materials are not only unavailable, they're simply not part of our culture. Bamboo, deer hair, rice flour and washi paper have only, if at all, recently been part of our vocabulary let alone available to purchase. They simply aren't part of our natural environment or resources.

Applying shinshi stretchers to long narrow fabric

So okay, why not seek to uncover what function these ingredients and tools perform within the katazome process and utilise something locally available to perform the same task?

Instead of lamenting that shinshi (bamboo fabric stretchers) are unavailable in Australia (they have no reason to be; historically we've never needed to be able to stretch a narrow kimono-width fabric out to dry) why not consider what function they are performing (stretching the fabric taut whilst leaving the back side accessible) and seek to replicate that function? A wooden frame with pins to hold the fabric out taut performs the same function. Of course, this is not as flexible as the centuries-tried-and-true shinshi approach but it is a workable solution.

Funori - looks natural and traditional, I guess

Manutex - not pretty but same stuff on the inside

Alright, what about the funori  - a seaweed derived gloopy thickener used in the pre-dye fixative? Well, if you get down to the nitty-gritty of what's actually in that stuff, you'd find that it's the same seaweed gloop that we use as a food thickener in Australia and it also already exists as a substrate for use in screen printing. Powdered "Manutex F" does not have the same natural look or roll off the tongue as nicely as funori, sure, but it performs the same basic function. 

And so you can continue with all the necessary tools and ingredients in the hallowed katazome tomes and see what can be used to achieve the same result.



For some ingredients the swap is simple. Others are proving more difficult. Soft, dense dye brushes, fine de-fatted rice-bran, water erasable ao-bana ink.... But it is really just a matter of thinking outside the box. To be able to source tools and materials locally would be the ideal situation. Not to remove the technique from its Japanese roots entirely, but to make it viable.


There are many specialised businesses in Kyoto, for example, which have operated as family-run enteprises for some hundreds of years. They each have their own niche of the textile process to support; the nori (resist paste) manufacturer and shop, the shinshi (bamboo stretcher) specialist, the kimono-width silk salesroom, the specialised craftsmen making circular punches for intricate stencil carving...More and more these businesses are struggling to survive. With the demise of the kimono as daily and common wear, these businesses that thrived and supported the kimono industry now have little patronage to subsist on. If I were still in Kyoto, I would continue to support these businesses with my own hard-owned yen and utilise them in my artwork but I fear even that is simply not enough.

Just one example of the many kimono industry support businesses that are often now finding it hard to stay afloat

If, and it would seem likely, these businesses continue to shut-down, there is no-one left to make the traditional katagami, to bulk-produce batches of nori paste, to make specific lengths of shinshi, to craft tiny sharp circular punches. Like any loss of knowledge and skills, this is tragic, it really is. But this is the way it goes. Crafts are only in demand so much as they are an active and necessary part of our daily lives. Without that demand, they become obsolete. There are many example of innovative companies and individuals who are thinking outside the box to continue supporting Kyoto's craft industries and make them relevant to today's society (these are something I plan to touch on in future) but I think we also need to be realistic. Whilst continuing to support traditional industry where possible, I think we need to start accepting that there are alternatives, so that the techniques can actually survive - even if some of the tools cannot.

It seems to me that in the end, even if it means modifying many of the components of the technique, having the ability to actually practice the technique at all, and see it survive into the future is the best way to honour tradition.

A tradition is kept alive only by something being added to it. - Henry James

On that note, I'm off to continue testing out new resist-paste recipes!

Using Katazome in Contemporary practice? 型染～伝統的な技法を現代のアートに

I never considered the issue of tradition much whilst a textiles student in Australia but Japanese textiles are so steeped in history that it becomes impossible to avoid.

オーストラリア国立大学でテキスタイルを専攻した時は、「伝統」というものをめったに考えませんでした。アボリジニの植物繊維で作られている籠や羽を使った服などを含まなかったら、オーストラリアではテキスタイルの歴史が短いです。ここで発展した技法などがなくて、現在のテキスタイルはだいたいイギリスやヨーロッパから来た刺繍・編み物・織物の継続なのです。

しかし、日本で染織を勉強したら、伝統だって避けられない複雑なものになりました。

For many Japanese artists I saw around me in Kyoto and Japan, the technique of ｋatazome was just another technique at their disposal. 

In their eyes, it seemed to be a given that it could used to create dyed pictures or dyed artwork and they saw no disparity in utilising a traditional technique in a very contemporary context.
It may seem nothing special to you either but when you start to break it down, it's really quite an odd situation.

A contemporary artwork in katazome by fellow Kyoto Seika graduate Ohmura Yuri "Blue Evening" Katazome on Cotton, 2015  「青い夕方」　大村 優里　木綿／型染

日本、得に京都で出会ったテキスタイル作家さんにとっては、「型染」はただ表現のやり方の一つのようでした。伝統的なルーツがある型染を現代的な作品、または絵画みたいな作品に利用するとはなにも矛盾がなかったようです。

つまり、現代の作品を伝統的な技法で作るのは平気だったようです。

可笑しくないでもあるはずですが、この「現代の絵画アート」＋「伝統的な工芸技法」という概念はどこかが奇妙じゃないですか？

Let's think about this using the example of katazome - stenciled resist dyeing. Katazome was traditionally used as a way to put a pattern onto fabric, often one that repeated down the length of a bolt of fabric. It could be used to reproduce very fine detailed patterns over and over.
This explains why it was popular as a way of dyeing bolts of kimono fabric, which are 12 metres or more long; it's efficient and detailed enough to produce patterns that resemble more costly fabrics like woven or embroidered cloth.
In this context, katazome is a technical process, used to achieve a certain known result and applied by craftsmen or workers who are experts in the technique.

型染めを例にしてちょっと考慮しましょう。型染めは江戸時代には、布に模様を染めるやり方でした。繰り返しで使ったら、一つの型紙で長い布が染められる大生産向きの技法なのです。

着物用の一反に繊細な模様を素早く、それに丁寧に染めることができる技法として人気を得ました。この場合、型染で布を染めた人々は、熟練した職人さんですね。今頭に浮かぶ「美術」とは関係なく、工芸のようなものでした。

Since there's now less man-power reliant ways of getting a detailed pattern onto fabric, katazome is rarely used in this way anymore. Cotton yukata (summer kimono) that were once dyed with katazome are now often dyed using an industrial rubber resist that is screen-printed onto folded fabric before dye is poured on (a process called Chuusen - lit. pour-dyed) . It's still an impressive process *check it out HERE* but it is far removed from the accurate and detailed nature of katazome (read: dirty and industrial)
.

Divorced from it's heavy role in industry, katazome is now being used as an art medium. From the 1950's and 60's onwards in Japan you can see dyed-work starting to make an appearance in art galleries and shifting perceptions of 'Dyeing as Craft' to 'Dyeing as Visual Art'. My Professors working in katazome or roketsu (wax resist) use traditional dyeing techniques in a contemporary way thanks to the generation of pioneers that came before them.

現在、布に模様を付けるにはもっと早い方法が沢山あるので、型染は産業的な役割を殆ど失いました。普通の店で買う浴衣は大体プリントされたか注染で染められたわけです。しかし、日本で1960年代ぐらいから型染をアートの感覚で利用した作家が登場しました。「型染は工芸」より、「型染はアート」のように使われて、展覧会にも型染の作品が展示されました。私の先生も、その

Here are just a couple of examples of artworks by my teachers and others - who are using katazome in this new pictorial way; to create something akin to a painting but with qualities that are essentially textile. By the way, this is the way that katazome is now taught in universities too - from the first lesson it is presented as a pictorial dye technique, not a repetitive patterning tool.

A visionary in pictorial katazome - Nishijima Takeshi. b1929-2003. katazome on tsumugi silk
西嶋武司の作品。現代風の作品に型染を使った先駆者の一人。

Toba Mika's dyed scenery take traditional katazome to a new scale. 'Early Morning - Seiryutei in February'　2009. Toba-sensei is a student of Nishijima (above). 鳥羽美花先生の作品。「払暁　清流亭 － 二月より」2009年

Naito Hideharu - "Tree" Indigo and plant dye (black) on cotton.
]「樹」 内藤英冶  木綿布、植物染料（黒）、藍／型染 2009

Though a Contemporary artwork made with Katazome might appear visually similar to a Painting (and some artist's strive to make it appear so) there are fundamental characteristics of a Katazome work - legacy of it's traditional process.
The two most obvious differences that characterize a contemporary piece executed in Katazome are
* the necessity of a stencil, & * the use of dyes.

Since the technique requires the use of a stencil (traditionally made from smoked, persimmon juice steeped Washi paper but now often made from thin plastic) there are certain limitations visually of what can be achieved. A design that is to be made into a stencil needs to have all its areas connected in some way so that when you cut it out, it remains as one unified piece. Therefore you have to make choices about how you incorporate this factor into your artwork. Different katazome artists find their own ways of doing this, congruent to their own style - some choose to include 'bridges' within the stencil design that are later erased during the printing stage, whilst others include sneaky 'bridges' as part of their design that you don't necessarily notice. Many will use both these approaches. It's certainly not something you have to think about when painting!  

Another factor, fundamentally different from a painting is the use of Dyes rather than pigments or paints. Unlike painting, where the pigment rests on top of the substrate and can be layered and can potentially completely cover previous layers, dyes soak into the fibres of the fabric and can't be reversed. This requires you to decide at the outset of dyeing what colours will go where and it what order/shade/brilliancy to achieve the desired outcome. Dyes can be bled into each other, faded out, applied in layers that maintain transparency, and watered down or concentrated. The liquid-y state of dyes also gives an interesting depth to colours - it's very hard to achieve a flat solid colour when brush applying dye by hand but this is one of katazome's advantages and can be a feature.

型染で作った現代の作品は見た目で似ていても、大きな違いが少なくとも二つあります。（わざと絵画にみえるように作る作家もいますけど）
この二つの違いは
*型紙の必要性
*染料の使用

というのは、絵画と違ってイメージを布・紙に染めるには型紙が必要です。型紙は渋紙（現代はプラスチック製の紙も多く使われている）を彫ったものです。デザインの彫らない部分が繋がっていないと、彫る時にバラバラになってしまいます。だから、デザインのあっちこっちが接しているように、線か三角形などの「ツリ」を含みます。作家によってやり方が異なるですが（例えばツリを入れるけど糊置きの時に糊で消すので最終的に作品には見えないとか、賢く気づかないようにデザインに残るツリを入れるとか、その両方とか。。。）
型紙が必要のため、上述の工夫によって型染の作品の雰囲気はなんとなく独特です。

そして、もう一つは染料の使用ですね。染料は生地の繊維まで染み込むものなので、うえから別の色で隠せないし、どの順番に、どの濃度で付けるかを最初から考えないといけないですね。でも染料の長所もあります。暈しができる、透明感がある、染めた色には深みがあって、混ぜ合わせると無限な色が作れます。

So okay, the technique of Katazome is different from say, Painting, on a technical and visual level. It is being used for Contemporary Art - in a way that is removed from it's traditional usage, but it is still undeniably connected to that history and tradition.
Are there any implications of this seemingly opposed pairing?
I think it can lead to some confusion over how it fits into our visual art world - but in my mind the best thing about using katazome in a contemporary context is that it opens doors to innovation and evolving traditions.

tradition and change. 

伝統そのものを守りすぎ傾向もあると思います。もちろん、昔のステキな技術を尊敬するべき、記録べきだと思います。しかし、考えれば、伝統だって、何百年、何千年の間に改良が加えられて、少しずつ変わってきた物ですね。

友禅染は偶然登場したわけではない。最初は布に墨などで描くやり方だけで、だんだん複雑な段階が発達された（染料を使う、防染糊を使う、染料に糊剤を入れる、乾いた糊の破片を撒くなどなど）。現在、本物の友禅ト呼ぶ「京友禅」や「加賀友禅」は沢山の変化や年月を経たものなのです。

でも今使われている「本友禅」は30年前、80年前行われた工程とあんまり変わらないです。つまり、「これは伝統的なものだ」と決めると、変化があんまり起こらないです。守りたいから。

でも、守れないんです。伝統が実はいつも少しずつ変わっていっているものなので無理な対処法なのです。

I think we can be too precious about 'tradition' sometimes. Of course it is important to value, respect and record ingenious traditional methods of creating things (whether it be dyeing or making pigments or carving stone or glazing ceramics). The very nature of a traditional skill is that it has been developed and honed over many generations, each perpetuating it and maintaining it. That is something to honour and appreciate.

But on the flip-side of that, weren't those very traditions borne of innovation and shifts it society's needs and tastes? Yuzen dyeing, for example, didn't just appear, it was a shift sideways from painting on fabric; a revolutionary idea that we have chosen to kryogenically freeze in about the 1800s and keep in perpetuation as "true yuzen". I think there is a danger in this idolisation of particular traditional practices - without allowing innovation to happen. I think it's important to acknowledge that traditions are fluid - they are borne of change and will continue to do so. And that is a good thing - not some betrayal of those who have gone before.

Try these on for size: 

“Those who feel guilty contemplating "betraying" the tradition they love by acknowledging their disapproval of elements within it should reflect on the fact that the very tradition to which they are so loyal—the "eternal" tradition introduced to them in their youth—is in fact the evolved product of many adjustments firmly but delicately made by earlier lovers of the same tradition.”
― Daniel C. Dennett

"The word traditional has often been misleading and confusing. It connotes a static and fossilised art form, unchanged and unaffected, come what may, over the years. This is not true for what may be traditional today, may not necessarily be tomorrow. Societies change, and so must their arts, if they are to be meaningful, functional and express the sentiment inherent in that society. This is not a radical and complete break from the past, but rather a compatible and gradual modification to suit the new values, identities and concerns of that society."
- Vilsoni Tausie Art in the New Pacific. Fiji: Institute of Pacific Studies, 1979

 「『伝統』という言葉は紛らわしい。無変化、無転移、時代に影響されないような物という意味合いがある。そうでもない。今伝統であるものは明日そうでもないかもしれない。社会が変化する。芸術は社会の意見や好みを表すものだから、同時に変化しないといけない。変化によって過去との関係を断絶するわけではない。代わりに、少しずつ、社会にかかわるアイディアや需要と合うものになるように変化する。」　（注*私の適当な翻訳）

The same issue about freezing time and perpetuating something traditional often comes up with regard to Kimono. Some people may want to keep Kimono "pure" and "untainted", so to speak, but the very thing we call a kimono today has been changing and morphing for hundreds of years. From something worn loosely and tied at the hip during the Muromachi period to something with short fixed sleeves and no extra length during Edo, to something that gets folded and tucked and wrapped and tied tightly around the body today. Why then is it blasphemous to introduce kimono that are made in two pieces? Or to suggest that the Kimono fabric could be thick denim? Sticklers for tradition are eventually left behind if no space is allowed for gradual modification. Even worse, when there's no room for change, the traditions they were so desperate to see continue into the future are not carried forth in any form at all.

着物も「伝統」のままであってほしい声もありますね。でも、着物も様々な時代を経てスタイルが変わってきたものですね。室町時代のゆるいものから、江戸時代の短い袖の小袖へ、現在のギュッと着るものまで。これからも「着物」というものが変わっていくのが当然じゃないですか？

So to wrap up this meandering post, I think what I want to state is that yes, Katazome comes from a place of history and years of development. Yes, it is a complex and ingenious technique and the craftsmen and traditional practice deserve to be celebrated and appreciated. But there is also space for contemporary interpretations; katazome as contemporary visual art. In fact, by using katazome in contemporary work, isn't that the ultimate compliment? It honours the "tradition", keeps many of the tools and materials in demand (which supports those specialised businesses that boomed with the kimono industry but now struggle) and it keeps katazome relevant and meaningful to Today.

これは長くなって分からなくなってきた！
とりあえず言いたいとは、
型染の歴史や伝統を尊敬する同時に、現代アートに使う余裕もあります。
しかも、型染を現代に利用するのは褒めることでしょう。

Whether katazome could grow beyond Japanese borders and truly become a global medium of expression is another question but who's to say it can't?

Why does Textiles have such a fluffy reputation? 「テキスタイル」はなぜダサい傾向がある の？

Studying the techniques of Katazome and Yuzen in Japan opened my eyes not only to the unique and culturally-ingrained processes and materials of these techniques, but also to the mind-set surrounding them.; the way the finished textiles are categorised, presented and discussed.

Since returning to Australia, it's been no real surprise to see that Textiles here (with a capital T) is an entirely different kettle of fish.

　
日本に4年間も住んで、型染と友禅を勉強したら、日本に独特な材料、長い歴史のある道具や工程などについてだけではなく、それ以上に勉強できたのがあの染織作品は「どうのように思われている・発表されている・論じ合われている」ということだった。

オーストラリアへ帰国してから気づいたのは、驚くことではないけれど、ここの「テキスタイル」は日本とは全く違うものなのだ。

TEXTILES TODAY: black and red. cardigans. berets and wine. apparently.
テキスタイルの現状なのか。服は赤と黒で決まっているみたい。もちろんワインも登場しないと。

Earlier this year I was accepted for inclusion in the Wangaratta Contemporary Textile Award Exhibition for 2015. I didn't win the prize (of course, the 10K prize went to an artist already rolling in recognition and opportunities... sorry, still a little bitter...) but my work ("Canberra Blues") was displayed in a beautiful historic building along with that of 48 others!

Wangaratta Contemporary Textile Award Exhibition 2015

my work displayed beside beautiful wooden doors and stained glass

The exhibition really had a bit of everything

I was unable to attend the opening (Wangaratta is over 400km away from Canberra...if only Australia had Bullet-trains!) but went down later to see the show on display. I was really impressed with the breadth of textiles included. There were a few pieces that I wasn't too sure about, like miniature origami units of patterned envelope insides forming a large wall piece (how is that a Textile?) and a ceramic Budgie with a pair of "budgie smugglers"(speedo's) tossed on it's head (Yes, I can understand the Textile in that one but not the point...)

Anyway, I thought the selection committee and organisers had done a really good job of representing the many facets of what it means to make Textile Art. There was a bit of everything; and all of a really high standard. It felt like each piece had something to say. But contemporary Textiles is not always so well represented or carefully curated...

Wangaratta市美術館。煉瓦の本館は元々教会だったらしい
The Wangaratta Art Gallery heritgae building with lovely
red-brick, stained glass, high ceilings and polished wooden
floors. Apparently it used to be a Presbyterian Church.

6月に2015年度の「Wangaratta市現代テキスタイル賞展」に出品させていただきました。毎回ヴィクトリア州のかなり小さい都市であるWangaratta市の美術館で行われていますが、国内のテキスタイル世界では人気なイベントになっています。美術館自体も素敵な煉瓦のビルです！

日本の素晴らしい新幹線や特急電車が存在しないオーストラリアでは、4２０KMも離れているWangaratta市美術館でのオープニングには行きにくかったが、開催中に見に行きました。（車で京都から神奈川までぐらいの距離！）

今までにオーストラリアで見たテキスタイル展の中で、一番キュレーションがよかったかもしれないです。
「現代テキスタイル」という範囲に限られたのに、作家さんや作品の幅が広かったです。刺繍の作品、インスタレーションの作品、染めの作品、織りの作品、編み物の作品も展示されていました。どんな作品も個性や技術があって面白かったけど、一番いい所は、全部の作品は何かを言おうとしていたことでした。

I may be about to offend people...but I need to say it anyway.
What's with the way that Textiles is a Naff-magnet? (naff is such a great word...)

Other genres of Art, let's take Painting as an easy example, may attract masses of mediocre artists or uninteresting paintings. There may be plenty of ordinary Print-makers or average Sculptors, or maybe uninspired Photograhers. But Textiles, unlike the others, seems to have this unrivaled ability to generate the Naff. The Tacky. The just...not quite right.

This is probably in part because of the way that Textiles teeters on the cusp of "Art" and "Craft" (whatever they are anyway) and seems to encompass such a huge breadth of things.  I'm all for diversity in Art, and in Textile Art. I'm all for using whatever medium or technique allows you to express yourself best. But I can't be the only one who is sick of the fluffy reputation hanging round Textiles. What's the deal?!

でもテキスタイルって、よくダサい勝ちじゃないですか？？

日本の「染織」もその傾向があるでしょうが、オーストラリアやアメリカでの「テキスタイル」は得にダサいがちだと思います。

テキスタイル以外の美術をちょっと考えてみましょう。例えば絵画。絵画では確かに、技術が低くて、なにも個性がない作家というのは時々居ますよね。版画の世界にも居るでしょう。なにも感動させない写真家も居るはず。面白くない彫刻家も絶対どこかに居ます。

しかし、テキスタイルの場合はちょっと違う気がします。
面白くないや個性がないだけじゃなくて、
フワフワな、女性っぽい雰囲気がなんとなくあります。

これはテキスタイルって美術と工芸の峠に存在するからだろうし、ジャンルとして幅が広いのもあるでしょう（染め、織り、編み物、レース、裁縫、シルクスクリーン、綴れ織り、絞り、インスタレーション、等々も含んでいます！）テキスタイルの多様性は祝うべき物だと思いながら、フワフワな名声が嫌になっています。

What spurred this rant was when I made an attempt to connect with the Textiles scene outside of Japan by joining some moderated groups on Facebook. One is called "Textile Arts" which purports to showcase Textile ART, to the point of declaring this mission statement,

"Our mission: To elevate textile fine art beyond the craft arena into the realm of conventional galleries. View the latest works from both well known and emerging artists.

 and they even show this visual guideline for prospective posters. And yet....

...I am constantly awed by the, shall we say "variety", of posts to the group.

Textile "art" posted to the group

I'm sorry but WHAT THE?
Don't misunderstand me. I'm not trying to make an arrogant proclamation that MY TEXTILES IS THE ONLY WAY or DOWN WITH CRAFT!

But I think the way Textile Art is spoken about is confused.

To put a Textile in the Art basket, I think it needs to be addressing an idea; trying to say something of value. I think this is why I was so impressed by the Wangaratta exhibition, the artists all had something unique and interesting to say with their work, and that made it interesting! 

この問題について考えるきっかけは、FBで「テキスタイル・アート」というグループに参加したときです。このグループの目標は次のように書いてありました。

「私たちの目標:

工芸の枠を超えて、テキスタイルをギャラリーのレベルまで上げること。

よく知られている作家の作品も、新鋭作家の作品を見せること。」

にもかかわらず、右のようなものが載っていました。毎日こんな物はグループに追加されています。何なんだ！

テキスタイルはこうだよ！とか、工芸はダメだ！とかを言おうとしていませんよ。ただ、テキスタイルのジャンルは理解されていなくて、もっとアートに近づきたいグループとしては成功していないと思います。

テキスタイル・アートにしたいなら、メッセージがないといけないと思うようになりました。技法は面白くても、手の仕事がいくら丁寧であっても、作品のメッセージ（テーマじゃなくて、個人の考えや気持ち）が欠けているととアートとはいえないと思います。

View Denise Ferris' website here →　http://www.deniseferris.com/

Denise Ferris, an Australian artist, Photography Lecturer and current Head of the ANU School of Arｔ comments in a recent article about focusing on technique versus saying something with that technique.

Denise.."specialises in nineteenth century photographic techniques, but says it’s important not to get too caught up in the technical aspects of photography. 

“For us （Canberra School of Art practitioners) it’s never just about the skills, it’s about the body of work that talks about concepts through materials,” says Ferris.

“I practice these old world techniques, but I’ve never practised this for the skill itself. I’m only interested when it’s parlayed to a concept or an idea, and is about pushing those ideas further. 

“That might not seem so revolutionary, but I think...this research and practice mentality is something different for [other Art Schools]”

Red Window - Photograph by Denise Ferris

オーストラリア国立大学美術学の学長・写真家のデニース・フェリッス氏は、１９世紀の写真技術を用いています。しかし、自分は技法そのものではなく、技法を通して表現する、と最近の記事で書きました。

「技法ばかりのではなく、技法を通して作る作品のコンセプトは大事だと思います。古い技法を用いってるのですが、技法だけで面白くない。この技法はコンセプトか、何かのアイディアを探る場合にしか興味をもっていないです。 」

With this way of thinking, quilts, knitting or felting could be quite welcome on "Textile Art"s Facebook page - but only if they are exploring or untangling some kind of idea.

こういう風に考えるならば、キルト、編み物、フェルトなども上述したFBページにも載せれるけど、コンセプトがある物に限られます。

下の作家さん、ルーク・ヘインズ（米国）は現代的なキルトを作っています。こういうのだったら、Textile Artとは言えると思いますが、フワフワな雰囲気がないのは男性なのだからかもしれない。

This Artist Luke Haynes might be onto something. I still have reservations but at least he is pushing the envelope and creating quilts that are more like contemporary art. Maybe it's something he can get away with because he's not a woman. Also, he graduated from Cooper Union, which is supposed to give him instant hipster Art street-cred.　Youtube Link

Or perhaps this quilt of a $10,000 note by Nina Paley is on the right track. It ticks the conceptual box... but I disagree with her opinon about high art being a price tag issue.

またこういうキルトもアートなのでしょうか。１万ドル札のキルトで、キルトの売る値段は材料・作る時給のお金より安いという皮肉なメッセージも含んでいます。

Having said all this, I'm not sure an exclusive mindset is beneficial for Textiles practice. It doesn't leave room for the talented makers with amazing skills. Nor does it leave room for Textile-ans who are still finding their voice.

But it sure would be nice for a change if Textile Art could lose it's fluffy reputation.

結局なの結論になったか分からないですが、

テキスタイルアートはこれからフワフワ、B級、ダサい雰囲気を無くしていけば、いいなあと思っています。テキスタイルでアートを目指しているなら、アートのように自分には大事なメッセージを表現しましょう。

きっと、最新鋭のジャンルになれるので。

The Mismatch, The Spaces Between.

At a review meeting I had two weeks ago at school, my head Professor saw my draft design and declared, "It's like an Australian Sōtatsu!" (Sōtatsu Tawaraya is a very famous founding member of the Rinpa school of Japanese painting and is most famous for his bold designs and folding screen paintings which are a staple in Japanese school textbooks) It was a laughable comparison but essentially, my Professor was suggesting that my artwork looked pretty Japanese.

VERY Famous pair of screen paintings by Sotatsu. Reproductions are on permanent display at Kennin-ji in Kyoto.

Another teacher then asked me whether I'm "conscious of that mismatch between the Japanese and Australian". Yes, of course and I feel like I still haven't managed to tread that fine line with sufficient finesse. Perhaps my artwork still does look too Japanese.

But let's think about what that means; to "look Japanese". Maybe my compositions or colours are heavily influenced by Japanese painters. But isn't any artist inspired by someone, or by some art that came before he did? It just happens to be that what I am inspired by is "outside my own culture" or has a history attached that was borne in another country. I'm not trying to appropriate or parody Japanese paintings or Japanese traditions, rather I am impressed and moved by them. So perhaps the questions should be more about where the line is between Parody and Homage. 

It comes back to the very crux of what is "creation". All we are ever doing is recycling. Grabbing all those little skerricks of things we love, things that excite us, things that make us go "ohhhh" and bundling them up together cleverly and beautifully in a way that becomes us. 

Where we grab those strands of inspiration from will influence the whole but the sum of them will be unique.

I can be influenced by Japanese painting or scrolls or Abstract Impressionism but if I am a talented artist, if I am engaging in creation, then the artwork that I create won't be an imitation of those or a parody but rather an artwork that rings of a certain taste, certain familiar qualities, certain influences that are important but not all-defining. 

I happen to love art that makes you look twice because it's a special play on imagery or tradition. How about this list for starters? Australian Danie Mellor, Ceramicist Ah Xian, Sculptor Ricky Swallow, Painter Yamaguchi Akira, 

Yokohama-e Prints from the 1860's, Edo-era Bird scrolls, Japanese painter Takeuchi Seiho.......

Quirky scrolls depicting imported bird species from the early 1800's

Ah Xian "China Bust 15" 1999. Porcelain

Akira Yamaguchi 『演説電柱』2012

Takeuchi Seiho "Painting of Rome" 1903

These are artworks and artists inspired by tradition, inspired by certain tastes or cultures but they turn those influences into something else entirely. 

In my own work, I feel the same push and pull. The technique gives the work a certain look, and I push it towards something else; as a result it can be neither here nor there. And why not be both? If we did the same thing as everyone else, we could expect the same results, and we know from the definition of "creation" that every recycling produces a new combination.

I have now officially spent half of my art education in Australia and half in Japan so the images and artworks that I've been exposed to are from both backgrounds. Perhaps if I was doing katazome purely within an Australian art school, my work would tend more towards design or abstraction or experimental textiles. But with the things around me like Nihonga (Japanese painting) and contemporary pictorial textiles, this is what I have gravitated towards. Also I'm really interested in the ideas behind Japanese painting about compositions and seasonal imagery and flow, it's not purely just that those paintings are around.

Instead of feeling odd or uneasy about the mismatched things and the spaces between, why don't we celebrate them?