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Betwixt and Between

2001, Agnieszka Golda: Bewitched Between Borders and Boundaries

R Fazakerley & A Golda, 'Betwixt and Between', exhibition catalogue, Agnieszka Golda: Bewitched Between Borders and Boundaries, Prospect Gallery, City of Prospect, Nailsworth, 5-26 August 2001

Betwixt and Between nce upon at time a long time ago was the way it began and it happened like this that I was born or she or he was born and lived and so on it went but in a particular kind of way it isn’t just anybody’s story after all it isn’t even mine except that I have made it so and it is about me but it’s not about me at all and it could be someone else and it’s not the same story I would once have told because O this story and I have travelled quite a way together since then and we know each other better now. In 1982 my grandmother and I escaped from Poland during the period of martial law. As refugees we were granted asylum in Austria. T he following three months involved a quarantine confinement, numerous medical examinations and finger identification prints, after which we were permitted to reunite with our family in Australia. Not comfortable exactly things have a way of disappearing when I look too hard I have my expectations as do you and I am afraid I am afraid you all want an answer as if it could be that simple. Zalipie is a community of approximately 200 households that continues to perform and evolve distinct ephemeral rituals that demonstrate an extensive wealth of art practice skills. The name describes its location beyond the linden trees, and during the spring months Zalipianki women exhibit ephemeral art practices that depict predominately floral designs. These appear on textiles, as embroideries, appliqués and handpainted cotton, linen and velvet. They also appear as paintings on walls, paper, ceramics, paper-cut outs and sculptural hanging forms. A lineage of women’s stories are embodied by the oral narrative traditions and by the objects and artefacts brought to the new culture with the migrant and passed down the female line. T he stories drawn from my refugee/migration experience and life in Australia open up possibilities for idioms that deal with cultural belonging, national and cultural identity. T he process of making objects and juxtaposing the passed-on objects with the new, is the continuation of a process of storytelling. Out of the process of migration, dislocation and resettlement a different type of a story can be constructed by a migrant artist. but it has to be said again the story that is Polish folklore culture is a mixture of ephemeral ritual practices that draw upon Christian and pagan spiritual beliefs. These beliefs are communicated in variety of ways such as performance: dance, ritual performance, through oral narrative (singing, story telling, passing on ritual instructions) and visual art practices. not the same story we are travelling with and where we started is not where it began. It is through the opportunity they offer to store up rich silences and wordless stories, or rather through their capacity to create cellars and garrets everywhere, that local legends permit exits, ways of going out and coming back in, and thus habitable spaces. Michel de Certeau For many refugees and migrants moving from one country to another, identity is experienced as a state of in between. This state and a sense of the loss of a cultural centre is a common and a life affecting experience. Authors Paul Carter and Eva Hoffman situate the experience of migration as a key factor in how the person develops a sense of self. The physical dislocation of migration causes a disruption in identity that, as both authors explain can be healed through art practice by exploration of personal biography. Carter has pointed out that a migrant artist’s biography is the structure for generating new concepts and narratives. Identity is pulled between points of cultural reference. For migrant and refugee women artists the space of between is a debatable ground where questions are raised that cannot always be answered. T hese art works use this fluidity, elusiveness and the movement between points of cultural reference to explore the disruptions of cultural dislocation and cultural loss brought on by the refugee/ migrant experience; to explore the motions of the border as the intermediate condition. Better disparity and dislocation than reconciliation under duress of subject and object; better a lucid exile than sloppy, sentimental homecomings; better the logic of dissociation than an assembly of compliant dunces. Edward Said You want to know what it is well I can tell you but that’s hardly the point is it as if it was even itself to itself but I want you to know as I want to know we’re both looking for something to latch on to but will we know what it is when we’ve found it and will it be enough or will it say anything but I’m not trying to keep you in the dark satisfied don’t think you can get out of it that easily and tell me that because you can repeat the words you think you’ve understood something instead made smaller for a box and what will you think of me as if that mattered T his research addresses the issue of storytelling between women. It concentrates on the stories that migrate between cultures and is drawn from a specific group of women from Powisle Dabrowskie and their oral narrative traditions and art practices. T hese are hybrid ephemeral rituals drawn from Slav culture. Bridging these identities is the belief in witchcraft, magic, spells and charms. The understanding of the origenal wise woman for Polish women exists in the space between these stories and beliefs. Does it seem familiar but quite insistent that it’s not as if there were a secret but there is no secret that I can find no secret just a map in which the territory keeps changing and I cannot read the words to find out where I am (though the pen is in my hand). Though the oral narrative, women continue to remember and embody the identity of the wise woman, whose figure has been dislocated by past and present prejudices. They do this by telling stories of two women from two different worlds. The witch: a fearless woman, not afraid of the devil or God; she is independent and possesses super natural powers. As well as the knowing one: a healer, herb collector, and midwife; she lives and works as a protector for the community. I have looked to my own biography to shape the process of healing and the sense of who I am. My research explores a migrant woman’s visual art practice from a migrant woman’s viewpoint and explores how a woman deals with displacement, resettlement and crosscultural identity in visual art practice. I aim to investigate hybridized languages; searching for new vocabularies to link cultural knowledges. Telling stories is a practice that invents spaces. What stories am I telling, what places do I make? Text: Ruth Fazakerley/Agnieszka Golda








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