Architecture · Art · Attachment to place · Belonging · Churches · Cultural Heritage · Education · Heritage · History · Leppington · Local History · Local Studies · Memorial · Memorials · Memory · Modernism · Place making · Sculpture · Town planning · Uncategorized · welfare

Top gong goes to local architecture

Lost – a prize winning example of mid-century modernism  

The storyboard in Bell Tower Park states

The buildings were designed by Philip Cox and Ian McKay and they were the recipient of the Sir John Sulman Medal for Architectural Excellence in 1963. (Information board)

The Bell Tower Park storyboard has images of the 1963 Philip Cox designed buildings at St Andrews Boys Home (I Willis, 2021)

The Sir John Sulman Medal is one of the most prestigious architectural awards in Australia and is presented for excellence in public and commercial buildings in New South Wales by the NSW Chapter of the Australian Institute of Architects. It was established in 1932 to honour the memory of Sydney architect Sir John Sulman (1849-1934).

In 1963 the Sir John Sulman Medal was awarded to Sydney architect Philip Cox and Ian McKay for their design of the Presbyterian St Andrews Boys Home.

The significance of the buildings on the boys home site was best summarised by the firm Archaeological and Heritage Management Solutions (AHMS) in a 2013 heritage study. They stated:

“The former St Andrew’s Home for Boys is a significant example of the Sydney School architectural style of the mid twentieth century, which was an influential style in its era and was practised by notable Australian architects. The former St Andrew’s Home for Boys was awarded the Sulman Medal (in 1963), the highest award for architecture available in NSW.  

Sydney architect Philip Cox designed the home complex with Ian McKay in 1962. Cox is a renowned architect and St Andrews Boys Home was his first project. Author Tom Holland writes that this project was one of number of Cox’s projects that

“The career of Philip Cox spans an era that was the making of modern Australia,” writes Bingham-Hall.

“As the 1960s progressed Australia did wake up, slowly and cautiously, in what might be described as a very Australian way, without recrimination and rancour, without fervour or foment, and without any overt display of neediness or self-reflection,” he adds.

“This survey of the work of Philip Cox treats the post-1950s emergence of modern Australia as its framework, as its posts and beams, and for this most public of architects, it is obliged to demonstrate how his work reflects that narrative, an insofar as it is possible for architecture, the extent to which it symbolised the nature of a national awakening.” (Holland 2020)

Bell Tower Park has three playful bronze sculptures of boys reminiscent of the young boys who were accommodated at St Andrews Boys Home. There are also a number of bronze sculptures of boys in the garden area of Emerald Hills Shopping Centre. (I Willis 2021)

Philip Cox described the home this way:

“St. Andrews Boys Home was designed as a country retreat for adolescent boys committed to institutions for juvenile offenders. It was built on pastoral land at Leppington to the South of Sydney, and provides accommodation for a small number of boys in residential dormitories.

The plan of the Home is based on a linear pedestrian spine, linking all the buildings together with a colonade [sic]. Through this extendable quality further expansion is easily accommodated. Each occupant is allocated some personal space in the form of sleeping alcoves grouped together around small courtyards.

The original homestead, “Emerald Hill”, has been retained and restored as the Warden’s residence. The additive quality of the new buildings complement the existing buildings and recall the traditional outbuildings of vernacular settlements. Construction detailing is derived from local vernacular techniques. The building structure is post-and-beam, with exposed roff [sic] trusses and intill panels of brickwork. Rough sawn timber roof trusses and expressed jointing details are drawn from the simple bams [sic] and woolstores of the surrounding countryside. (McMahon 2013)

Former entry to Emerald Hills Farm which operated on the former site of the St Andrews Boys Home before the farm site was developed for housing. (I Willis 2016)

St Andrews Presbyterian Agricultural College Boys Home, Hume Highway, Leppington

At the top of the hill in the suburb of Emerald Hills in Leppington NSW is a small park called the Bell Tower Park with three bronze statues of small boys.

The park commemorates the memory of the St Andrews Boy Home (closed in 1986) that once existed on what is now the housing estate of Emerald Hills.

The park was opened in late 2019 and is a memorial to the memory of the boys who stayed at the home.

In an adjacent space is a representation of a bell tower that once existed on the site.

The park storyboards outline the history of the boys home with accompanying images of the buildings.

The storyboard in the park states:

Belltower Park and the structures and statues in it celebrate and commemorate the presence of the St Andrews Home for Boys that used to be located on this hilltop.

The Home was established by the Presbyterian Church (now Uniting Church) in 1961 and it closed in 1986. The buildings were designed by Philip Cox and Ian McKay and they were the recipient of the Sir John Sulman Medal for Architectural Excellence in 1963. The Home originally came with a bell tower, from which this Park is named.

More detail on the Home can be found in the Archival Record of the property by Macarthur Developments and lodged with Camden Council.

The St Andrew’s Home for Boys was originally operated by the Presbyterian Church at Manly, NSW. The home was transferred to a 400-acre farm property at Leppington, on the Hume Highway south of Liverpool.

In 1961 the Presbyterian Church commissioned a newly graduated architect from the University of Sydney to design the new boys home on the Emerald Hills property at Leppington. The architect was  Philip Cox who collaborated with Ian McKay and set up the firm Philip Cox and Associates at North Sydney.  The home was their first commission and for their efforts, they won the Sir John Sulman Medal for Architectural Excellence in 1963.(McMahon, 2013)

The Leppington home catered for twenty boys aged ten to fifteen years. Residents were generally referred following an appearance before the Children’s Court on a care and protection application or in respect of some offence.

Bell Tower Park has a replica belltower designed by Place Design Group and completed in 2018. The designers note on their website that the tower has a Spiel-Bau Bell Tower play unit. (I Willis 2021)

Boys were admitted to the home following an assessment by a professional social worker. A feature of the program was its strong community links, with residents attending local schools and participating in community activities. Following the inauguration of the Uniting Church in Australia in 1977, the home came under the auspice of the Uniting Church. And together with Burnside Homes the institution was administered under the Burnside program.    (Thinee and Bradford (1998)  Online 2007)

The St Andrews complex was controlled by the Burnside Presbyterian Homes for Children (1955) which was formerly the Burnside Presbyterian Orphan Homes which first made an appearance in 1912.  

References

Holland, T. (2020). “A career celebrated in Philip Cox: An Australian Architecture.” Australian Design Review. Retrieved 1 November 2021, from https://www.australiandesignreview.com/architecture/a-career-celebrated-in-philip-cox-an-australian-architecture/.

McMahon, S. (2013). PHOTOGRAPHIC ARCHIVAL RECORD, St Andrews Boys Home (Burnside) Leppington, 1050 Camden Valley Way Leppington, Lot A DP 420395. Sydney NSW, Inspire Urban Design & Planning Ply Ltd.

Thinee, K. and T. Bradford ((1998)  Online 2007). Guide to Records,  A guide to help people separated from their families search for their record. Sydney, NSW, New South Wales Department of Community Services

Updated 16 January 2022. Originally published 2 December 2021.

Agriculture · Art · Attachment to place · Belonging · Camden Story · Colonialism · Cowpastures · Cultural Heritage · Cultural icon · History · Landscape · Local History · Oran Park · Parks · Place making · Placemaking · Settler colonialism · Settler Society · Storytelling · Tourism

A celebration of a landscape of cows at Oran Park

Cowpastures memorial, Oran Park

As you wander around the administration-library-shopping precinct at Oran Park, there is a sense of anticipation that you are being watched. If you look around, several bronze bovine statues are guarding the site. They are a representation of the Cowpastures Wild Cattle of the 1790s.

The bronze herd of horned cattle consists of six adult beasts and one calf wandering in a line across the manicured parkland landscape. The bovine art connoisseur can engage with the animals and walk among them to immerse themselves in a recreated moment from the past – a form of living history.

The Cowpastures public art installation at Perich Park in Central Avenue at Oran Park (I Willis, 2017)

The bronze cattle dramatically contrasts with the striking contemporary architecture of the council building across the road. Opening in 2016, the cantilevered glass-boxed and concrete Camden Council administration building was designed by Sydney architects GroupGSA.

This bovine-style art installation is the second memorial to the Cowpastures, the fourth location of European settlement in the New South Wales colony. The artwork is found in Perich Park, named after the family that endowed the community with the open space.

The herd of bronze cows in Perich Park in Central Avenue at Oran Park (I Willis, 2017)

The story of the Cowpastures is told on the storyboard located adjacent to the artwork.  It states:

The Wild Cattle of the Cowpastures

There are several versions of this story. There seems to be a consensus that two bulls (one bull calf) and five cows were purchased at the Cape of Good Hope and landed at Sydney Cove with the First Fleet in January 1788. The cattle were black and the mature bull was of the Afikander [sic – Afrikander] breed.

Shortly after the arrival of the First Fleet the two bulls and five cows could not be found and it was not until seven years later in 1795 that a convict reported sighting a herd of cattle in the bush.

Governor Hunter dispatched Henry Hacking to report on the cattle. Hunter resolved to inspect them himself and in November 1795 with a party of mainly Naval officers he found a herd of sixty-one cattle near the Nepean River near what is now known as Menangle.

Governor Hunter named the area The Cowpastures Plains. He wrote ‘They have chosen a beautiful part of the country to graze in…and they may become…a very great advantage resource to this Colony’. They were rather wild and inferior but bred rapidly.

By 1801 the herd had increased naturally to an estimated five or six hundred head. In 1811 they were estimated to be in their thousands.

The bronze cattle here have been kindly donated to the Community by the Perich Family.

Information board for Cowpasture art installation at Perich Park in Central Avenue at Oran Park (I Willis, 2017)

The bronzed-bovines in Perich Park on Central Ave were installed in 2016 to coincide with the opening of the new council building.

The Perich Park art installation is preceded by an earlier artwork that depicted more bovines just up the street. The other animal sculptures were a set of concrete cows that were represented wandering around in a small reserve opposite the Oran Park development sales office in Peter Brock Drive.

The reserve is located between Peter Brock Drive and Moffat Street, and this batch-of-bovines were installed around 2010. The reserve and open space is not designated parkland, and signage indicates that it is destined for housing development.

A concrete cow in the reserve in Moffat Street Oran Park (I Willis, 2010)

A concrete cow in the reserve in Moffat Street at Oran Park (I Willis, 2010)

Placemaking

The use of public art is one approach to placemaking that is employed by urban planners and designers, architects, and others. The authorities responsible for creating the Oran Park community and the new suburbs within it have used public art for placemaking.

What is placemaking?

Placemaking is a multi-faceted approach to the planning, design and management of public spaces. Placemaking capitalizes on a local community’s assets, inspiration, and potential, with the intention of creating public spaces that promote people’s health, happiness, and well-being. 

In the United States, the National Endowment for the Arts states that creative placemaking.

integrates arts, culture, and design activities into efforts that strengthen communities. Creative placemaking requires partnership across sectors, deeply engages the community, involves artists, designers and culture bearers, and helps to advance local economic, physical, and/or social change, ultimately laying the groundwork for systems change.

Storytelling promotes the concept of place and the process of placemaking. One of those stories is the Cowpastures and the Wild Cattle history from the days of colonial New South Wales.

Understanding the past through storytelling contributes to the construction of community identity and builds resilience in new communities. The cultural heritage of an area is the traditions, ceremonies, stories, events and personalities of a place. There are also dark and hidden stories of the Cowpastures that need telling, such as the frontier violence of the Appin Massacre.

The Cowpasture art installation uses a living history approach to tell the story of the European occupation of the local area that is part of the history of colonialism and the settler society project in New South Wales.

Aesthetics · Art · Attachment to place · Colonial frontier · Colonialism · Cowpastures · Cultural Heritage · Dharawal · Farming · Frontier violence · Harrington Park · Heritage · History · Landscape · Living History · Local History · Macarthur · Memorial · Memory · Monuments · Place making · Placemaking · Sense of place · Storytelling · Urban development · Urban growth · Wayfinding

Cowpastures artwork at Harrington Park Lake

Public art as wayfinding, placemaking, memorial and urban development

The story of the Cowpastures is represented in public art across the Macarthur region and one example is found along the Harrington Park Lake walkway.

 A pleasant stroll around the lakeside path will bring the walker to a wooded section and where there is an art installation with cows hiding under the trees.

The public artwork is a mixture of elements that combine wayfinding, placemaking, memorialisation and urban development in a new suburb.

The artwork installation called Cowpastures was created by artist Jane Cavanough of Artlandish Art and Design in 2001. The signage states ‘The cows represent the history of cattle grazing in this region, formerly known as “The Cowpastures”.

Artist Jane Cavanough

Artist Jane Cavanough writes that she ‘produces site-specific public art that is a union of both classic and contemporary design, interactive, low maintenance with long-lasting beauty. She states that her ‘strength is creating artworks that have a strong relationship to the site’. (Cavanough 2020)

Cavanough has achieved her aim with Cowpastures on the Lakeside walk where walkers have been able to engage with the artwork and ponder what the real cows might have looked like over 200 years ago. The artwork has weathered well over the last 20 years and still carries the story that was created by the artist.

Jane Cavanough’s Cowpastures public art installation on the Harrington Park Lakeside walkway (I Willis, 2021)

<cows pic>

Public art.

The considerations in Cavanough’s Cowpastures parallels the aims of public art in the Northern Beaches LGA. Important considerations for the community and the council along the Northern Beaches Coast Walk were eight principles:

  • Respect and acknowledge Aboriginal cultural heritage
  • Celebrate and conserve significant natural and cultural values
  • Connect places and people along the coast
  • Foster artistic and cultural expression and encourage creative collaboration
  • Enrich places through high quality art and design
  • Interpret the history and significance of the coast
  • Value artistic and cultural diversity and be inclusive
  • Create a distinctive and recognisable Northern Beaches Coast Walk identity.(Council 2019)

It is useful to actually define what is public art. The Northern Beaches Council Public Art Policy provides some guidance and states:

Public Art refers to a range of artwork and art-based activities that interface with the public, including property in private ownership that has publicly accessible space and the public domain. Public Art can include sculpture, place-making elements, wall embellishments, art integrated into the design of buildings, artist-designed seating and fencing, paving work, lighting elements and other creative possibilities. Public Art can serve both an aesthetic and functional purpose.

The public domain means public places and/or open spaces that are situated within, vested in or managed by Council, including parks, beaches, bushland, outdoor recreation facilities, streets, laneways, pathways and foreshore promenades and public buildings, facilities or enclosed structures, owned and managed by Council which are physically accessible to the general public. (Council 2019)

Jane Cavanough’s Cowpasture’s public art installation on the Harrington Park Lakeside walkway (I Willis, 2021)

The storyboard

To assist Harrington Park Lakeside walkers engage with Cavanough’s Cowpastures artwork there is information signage that provides an interpretation of the installation. It states:

Cowpastures

In 1788 a herd of 4 long horn cattle and 2 bulls escaped from the Government Farm at Rosehill. [sic] They were found seven years later in 1795 as a herd of 40 in a rich expanse of grassland. Later that same year Governor Hunter surveyed this region and appropriately named it “Cowpastures”. Harrington Park with [sic] the Cowpastures region.

The pastoral industry in Camden began when Governor King granted John Macarthur 2000 acres, which became known as Camden. Further land grants were handed out across the region, including Harrington Park in 1815 to Captain William Douglas Campbell.

The Davies family purchased Harrington Park from the Campbells in 1833. The Rudd family owned the property from 1902/3 to 1944 when it was sold to the Fairfax family.

It operated as a dairy in the 1920s-1930s and then, in 1946, under the Fairfax family’s ownership, it was operated as a poll hereford [sic] stud, nursery and dairy.

Harrington Park-Taylor Woodrow-Fairfax

The storyboard has a supplementary map of Harrington Park property in the Cowpastures.

The storyboard beside Jane Cavanough’s Cowpatures on the Harrington Park Lakeside walkway (I Willis, 2021)

<info board pic>

Hidden in the past

Cavanaugh’s Cowpastures tells the story of the site and reveals the layers of the past to the viewer. Yet there is more to the story hidden in the shadows. Some of these hidden stories are hinted at while others are still to be revealed. One example is the violence of the colonial frontier in the Cowpastures as the settler society project unfolded and Europeans took up territory from the Indigenous Dharawal. (Karskens 2015)

At Harrington Park lakeside Cavanough has taken part in placemaking, wayfinding, memorialisation and urban development with her creation of Cowpastures.  She has engaged in telling the cultural heritage and contributed to the construction of place and community identity in a new suburb, directed visitors to discover the stories of Cowpastures from the past in an aesthetic landscape setting, and celebrated the history of the site and the Europeans who farmed the land.

References

Cavanough, J. (2020). ” About Jane Cavanough.” Jane Cavanough Artlandish Art and Design. Retrieved 5 November 2021, from http://janecavanough.com.au/about/.

Council, N. B. (2019). Public Art Policy. Sydney, Northern Beaches Council.

Karskens, G. (2015). Appin Massacre. Dictionary of Sydney. Sydney NSW, State Library of New South Wales & City of Sydney.

Agricultural heritage · Art · Colonial frontier · Colonialism · Cowpastures · Cultural Heritage · Dharawal · Education · Frontier violence · Heritage · History · Local History · Local Studies · Memorials · Memory · Monuments · Picton · Pioneers · Place making · Public art · Schools · Sculpture · Settler colonialism · Storytelling

Cowpastures Memorial, Picton

The first Cowpasture memorial in the Picton region

Located in the Picton Village Square is the first dedicated memorial in the Picton region to the Cowpastures by local sculptor Joan Brown and local school children.  (Council 2019)

The memorial has been placed inconspicuously at the front of the rotunda that is very easy to miss as you walk to the shops in Argyle Street from the Davison Lane carpark.

This is only one of three memorials celebrating the Cowpastures in the Macarthur region. The other is located at Perish Park at Oran Park and Harrington Park Lake Reserve.

The Cowpastures Memorial mural by Joan Brown and a number of school children located in the Picton Village Square (IW 2021)

Information plaque

The information plaque, with the wrong date, has an explanation of the Cowpastures story by the artist and reads:

Cowpastures Memorial

This mural commemorates the early history of our land and pristine waterways, from the Dreamtime beginnings, to the 1895 [sic] discovery of the escaped First Fleet wild cattle in this area. These cattle were later destroyed to make way for the pioneering of the district, the introduction of dairy and beef breeds that formed the basis of a wealthy agricultural industry. The spirit of our early setters lives on through the recording of visual history in this beautiful valley.

By Gifted/Talented History Students from Picton, Camden South, and Mawarra Schools.

M Armstrong, E Bristow, T Clipsham, H Eriksson, S Esposito, L Greco, M Gordon, L Harley, L Mulley, K Parker, P Reynolds, E Savage, C Wotton, N Young.

Bronze Sculptor Joan Brown 2012

Information plaque placed below the Cowpastures Memorial mural. Note: the date should be 1795. (IW 2021)

Sculptor Joan Brown

Sculptor Joan Brown is a fifth-generation member of a ‘local pioneer family’, according to her biography, growing up on her family property of Abbotsford at Picton. She was surrounded by ‘grazing and dairying properties in the valleys of the Razorback Range’.

Joan is ‘passionate about the preservation of the ethos and heritage of the local area’ and has developed an understanding of the local landscape  She has used local landscapes, historic sites and heritage buildings as subjects of her artworks. (Brown 2021)

Joan was part of the community that initiated the Picton Bicentennial Village Square, where the mural is located, and the restoration of St Mark’s Church and Pioneer Cemetery.   (Brown 2021)   

Joan has an ongoing passion for the ‘preservation and heritage of the local area’ including the ‘unique heritage village’ of Picton. (Brown 2021)

The Cowpastures Memorial mural is located at the front of the rotunda which is adjacent to Stonequarry Creek at the rear and Davison Lane carpark. Behind the rotunda is the St Marks Church cemetery. (I Willis, 2021)

Public art

The Picton Cowpastures Memorial is one part of the public art scene of the Macarthur region. Other public art installations across the area include:

1. the Camden Rotary Pioneer Mural created by mural artist WA Byram Mansell which depicts colonial New South Wales and the Cowpastures

2.  the sculpture park on the campus of Western Sydney University at Campbelltown.  

3. The statues of local boys celebrating the St Andrews Boys Home at Leppington are located in the gardens at Emerald Hills Shopping Centre and Belltower Park in Emerald Hills Boulevarde.

4. the Australian Botanic Gardens at Mount Annan

5. Art Installation, Oran Park Library, Oran Park.

7. Forecourt, Narellan Library, Narellan

8. Camden Valley Way Forecourt, Food Plaza, Narellan Town Centre.

9. The Cowpasture Cows, Perich Park, Oran Park

10. Campbelltown Arts Centre

11. The Cowpasture Cows, Harrington Park Lake, Harrington Park.

The Wedding Knot sculpture by Geoff Duggan at the Australian Botanic Gardens Mount Annan (I Willis 2021)

Public art is an important part of a vibrant community and adds to its cultural, aesthetic and economic vitality. Public art promotes

‘a sense of identity, belonging, attachment, welcoming and openness, and strengthening community identification to place. [It creates] a tangible sense of place and destination’.

 The Cowpastures Memorial mural is a visual representation of the dreams and aspirations of its creator.

Principles of public art

Many local government areas have public art. In the Northern Beaches Council LGA the aims of public art on their coast walks are:

  • The need for art to be sympathetic to the natural setting and context.
  • A need and opportunity for Aboriginal heritage to be better integrated along the Coast Walk.
  • Art was not always seen as physical and permanent with a desire for temporary and activation based experiences that enhanced the Coast Walk.
  • Views and vistas are important and they should be preserved or enhanced.
  • Desire for the Coast Walk to be an educational experience.

Supporting these aims are eight key principles and they are:

  1. Respect and acknowledge Aboriginal cultural heritage
  2. Celebrate and conserve significant natural and cultural values
  3. Connect places and people along the coast
  4. Foster artistic and cultural expression and encourage creative collaboration
  5. Enrich places through high quality art and design
  6. Interpret the history and significance of the coast
  7. Value artistic and cultural diversity and be inclusive
  8. Create a distinctive and recognisable Northern Beaches Coast Walk identity.

From The Northern Beaches Coast Walk Public Art.

Cowpastures Mural

A metaphor full of meaning

The Picton Cowpastures Memorial is a metaphor for the settler society and a representation of the past. The artwork depicts four-horned cows of the Cowpastures Wild Cattle grazing on the steep country around the Razorback Range.

The depiction of the Wild Cattle on Dharawal country hints at the arrival of the colonial frontier in the Cowpastures, the fourth locality of European occupation in the New South Wales colony.(Willis 2018) The horned cattle are a representation of the possession of territory by the Europeans and their settler-colonial project.

The landscape illustrated by the mural is devoid of vegetation hinting at the environmental desolation caused by European occupation and the dispossession of the Dharawal people. The dead tree depicted in the mural landscape is a sad reminder of European exploitation of the natural resources of the Cowpastures and threats to Cumberland Plain Woodland and other ecological types across the Macarthur region.

The story the mural tells is full of meaning with many layers that can be peeled back to reveal many hidden corners in the narrative of the local area. The stark outline of a dead tree might be regarded as a metaphor for the frontier violence of the early colonial period and symbolic of the Appin Massacre which took place in the Cowpastures in 1816. (Karskens 2015)

References

Brown, J. (2021). “Joan Brown Biography.” The Sculptors Society. Retrieved 2 November 2021, , from https://sculptorssociety.com/sculptors/joan-brown/.

Council, W. S. (2019). Historic Picton Walking Tour. Picton NSW, Wollondilly Shire Council.

Karskens, G. (2015). Appin Massacre. Dictionary of Sydney. Sydney NSW, State Library of New South Wales & City of Sydney.

Willis, I. (2018). “The Cowpastures Project.” Camden History Notes https://camdenhistorynotes.com/2018/03/16/the-cowpastures-project/.

Aesthetics · Art · Attachment to place · Belonging · Camden Art Group · Camden Public School · Camden Story · Campbelltown · Campbelltown Art Centre · Community identity · Cultural Heritage · Heritage · Landscape · Landscape aesthetics · Living History · Local History · Memory · Place making · Public art · Sense of place · Tourism · Uncategorized

Camden realism and storytelling

A local school of art tells a story

Camden realism is a style of art that has appeared in the Macarthur region in recent decades and tells the story of the local area. It was recently on display at the Campbelltown Arts Centre, where the gallery mounted an exhibition displaying the works of Nola Tegel, Patricia Johnson and others.

Artist Marion Boddy-Evans describes a school of art as

a group of artists who follow the same style, share the same teachers, or have the same aims. They are typically linked to a single location.

Local artists Nola Tegel and Patricia Johnson follow a representational style of work pioneered in the local area from the 1970s by artist Alan Baker. Tegel and Johnson were some of Baker’s students who, joined by others, and have created an impressive and vital body of local artwork.

The followers of Camden realism conduct a form of storytelling through their representational style of artwork that documents the ever-changing landscape of the Macarthur region and its cultural heritage.

Campbelltown Arts Centre

Camden realism is regularly exhibited at the Campbelltown Arts Centre and the annual Camden Art Prize.

In 2020 Tegel was commissioned by the Campbelltown Arts Centre to

develop a series of paintings that capture glimpses of Campbelltown’s history amongst an ever-changing landscape.

Then & Now Catalogue

The Campbelltown Arts Centre mounted these works in an exhibition called ‘Then and Now‘, which ran from March to May 2021.

The Campbelltown Arts Centre was established in 2005 and boasts that it is a regional creative hub.  The gallery encourages local artists to take risks using various techniques from new to traditional, including Baker’s representational style of realism.

The Tegel commission

The brief for the Tegel commission stated that she

‘develop a series of paintings that capture glimpses of Campbelltown’s history amongst an ever-changing landscape’.

Storytelling is the essence of Tegel’s artwork, and the exhibition catalogue states her body of artwork has documented

‘the built environment and landscape of the Campbelltown CBD ahead of imminent growth and continuous change’.

Storytelling is an essential element of the creative process, and artist Courtney Jordon argues that:

Storytelling often comes naturally to artists. Sometimes the story starts on a single canvas or sheet of paper and doesn’t end until a gallery full of paintings, a suite of drawings, a set of illustrations, a series of comic strips or an entire graphic novel.
Certain subject matters compel an artist to revisit them again and again, building on a concept or pushing it in different directions. The narrative can be a visible part of the artwork in the form of a written story. But oftentimes, it acts as an invisible framework that guides an artist through the creative process.

Tegel is a storyteller and she has created a narrative that fulfilled the commission brief with empathy and vision. This was based on her understanding of the area’s sense of place and community identity as a growing community on Sydney’s urban fringe. The exhibition catalogue states that

Tegel’s accomplished documentation of Campbelltown captures the artists’ attachment to familiar outlooks and awe of the growing community.

‘Then and Now’, Exhibition catalogue

The catalogue cover of the Nola Tegel Exhibition Then & Now at the Campbelltown Arts Centre in 2021 (I Willis)

The essence of Tegel’s artwork is storytelling as she gives a visual palette to the aspirations and expectations of the local community of local’s and new arrivals by capturing the meaning and essence of place on the canvas.  

Sydney’s urban fringe is a zone of transition where hope and loss,  and dreams and memories are shaped and re-shaped by a shifting sea of urbanisation.  Tegel has produced a body of work that tells the story of  subtle nuances across the landscape that are only understood by those who have experienced them.  She reminds us all that the border between the rural and the urban fringe is a constantly shifting feast.

Campbelltown is a landscape of change as it has been since the area was proclaimed by Governor Macquarie in 1820. Initially, as a settler society dispossessing the Dharawal of their country, and in the 20th century, urban dwellers dispossessing Europeans of their bucolic countryside.

Tegel has witnessed these challenges through her interpretation of the area’s cultural landscapes in an evocative fashion, and in the process, captured Campbelltown’s sense of place.

Visitors at the Exhibition Then & Now for Macarthur artist Nola Tegel at the Campbelltown Arts Centre in 2021 (I Willis)

The notes in the exhibition catalogue argue that Tegel has drawn here artistic influences from various sources. Amongst these have been working with artist Barbara Romalis and being a foundational member of artist Alan Baker’s art classes at Camden.

Camden realism and Alan Baker

Baker created what might be called the Camden Realist School of art. He was a follower of the Realist tradition and shunned sentimentalism, modernist abstract and avant-garde styles.

Baker’s influence on Tegel is evident in the ‘Then and Now’ exhibition collection, where it is represented by her ability to capture Campbelltown’s sense of place without sentimentalism or abstraction.

In the 1970s Baker encouraged a realist style amongst students at his Camden Public School art classes, which included Nola Tegel,  Patricia Johnston, Olive McAleer, Rizwana Ahmad, and Shirley Rorke.

Baker encouraged a Plein Air painting style,  a tradition that

 goes back to the French Impressionists in the mid-19th century by introducing paints in tubes. Before this, artists made their own paints by grinding and mixing dry pigments powder with linseed oils. 

In Australia the school of Heidelberg School of artists regularly painted landscapes en plein air, and sought to depict daily life from the 1890s.

Tegel displayed her deft skills as a practitioner of this style in her 2019 Maitland Regional Art Gallery exhibition called ‘In the Light of the Day’. Her artworks were described as coming

 from a long standing tradition of painting en plein air, artwork created ‘in the moment’, painted and worked on in situ.  

mrag.org.au/whats-on/nola-tegel-in-the-light-of-the-day/(opens in a new tab)

In 2018 Tegel documented the historic colonial Victorian homestead Maryland at Bringelly     when she was privately commissioned ‘to create 60 paintings.’ These paintings have told the story of one of the Cowpastures most important colonial mansions and farms built between 1820 and 1850. (Then & Now Catalogue)

Patricia Johnston

Another member of the Camden Realist school is Camden-based artist Patricia Johnston.

Johnston is the ‘2021 Focus Artist’ at the Campbelltown Arts Centre for the ‘Friends Annual and Focus Exhibition’.

Another prodigy of Alan Baker and a fan of the plein air tradition Johnston says that Baker

Revealed the challenge of capturing changing light conditions in open-air painting. The immediacy of this technique and the ability to analyse complex visual scenes established a groundwork that has greatly influenced my painting. The environment became by studio.

Friends Annual & Focus Exhibition Catalogue 2021

A collage of paintings by artist Patricia Johnson on display at the Campbelltown Arts Centre as the ‘2021 Focus Artist’ in the ‘Friends Annual and Focus Exhibition’. (I Willis)

Realism on display

Camden realism’s outstanding body of work is a collection of Alan Baker’s paintings, sketches, and other works at the Alan Baker Art Gallery Macaria in John Street Camden. The gallery presents the Alan Baker Collection, which is

a colourful portrayal of an artist’s life in 21st Century Australia.

Alan Baker Art Gallery Flyer

The flyer for the ‘Face to Face’ Exhibition at the Alan Baker Art Gallery Macaria Camden with artist Alan Baker’s self-portrait on the cover. The exhibition is running during 2021. (Alan Baker Art Gallery)

Camden realism is encouraged every year in the Camden Art Prize, which was established in 1975. The acquisitive art prize has a host of categories attracting a mix of artist styles, including traditional representational works.

Smaller exhibitions of Camden realism add to body of work. In 2019 local artists Patricia Johnson, Nola Tegel, Bob Gurney, and Roger Percy mounted an exhibition at Camden Library called ‘Living Waters of Macarthur’. The body of artworks told a variety of stories of the local area in a visual form and captured the essence of place for viewers of local landscapes.

Art as storytelling

The body of work that has grown around Camden realism illustrates the ability of art to tell a story about place. The art style encourages a sense of emotional attachment to a locality by telling stories about the landscapes that surround the community.

Camden realism offers a visual interpretation of storytelling of Macarthur landscapes and the communities within it. This body of work documents the changes that have taken place across the local area from pre-European times to the present, illustrating that all these landscapes are transitional.

Perhaps leaving the last word to artist Courtney Jordon, who says:

Even if they are not aware of it, visual artists often develop some sort of narrative in their work..

Camden realism is a school of art that documents the local area in a different form of storytelling.

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New exhibition at Alan Baker Art Gallery

FACE to FACE

Live Sittings

1936 – 1972

On a recent evening in Camden there was the launch of a new exhibition at the Alan Baker Art Gallery in the heritage listed building Macaria in John Street.

The exhibition, FACE to FACE: Live Sittings 1936 – 1972, celebrates Alan Baker’s achievement of entering the Archibald prize 26 times with 35 artworks between 1936 and 1972. Despite his persistence he never won a prize.

The cover of the FACE to FACE Live Sittings 1936-1972 Exhibition programme at the Alan Baker Art Gallery held in Macaria, John Street, Camden. (ABAG)

The exhibition programme states that Alan Baker was studying at JS Watkins Art School alongside future Archibald winners Henry Hanke in 1934 with his Self Portrait, William Pidgeon who won in 1958, 1961 and 1968, and his brother Normand Baker in 1937 with his Self Portrait.

The programme provides a timeline of Baker’s paintings with images that illustrate his works.

The Sydney.com website states

  the exhibition will feature Baker’s first 1936 Archibald Prize entry painted at the age of 22, a self-portrait study painting by Normand Baker for his 1937 winning Archibald Prize entry, and Baker’s 1951 portrait of Australian Filmmaker Charles Chauvel (courtesy of the Royal Geographical Society of Queensland).

The FACE to FACE Live Sittings 1936-1972 exhibition runs from April to September 2021.

The feature wall in the entry of the Alan Baker Art Gallery in Macaria, John Street Camden for the FACE to FACE Live Sittings 1936 -1972. The image was taken on the opening night of the exhibition on 17 April 2021. (I Willis)

The Archibald

The Archibald Prize is one of the pre-eminent portraiture prizes in Australia held yearly at the Art Gallery of New South Wales. First awarded in 1921 this prestigious art prize is a sought after award by artists generating publicity and public exposure. Traditionally portraitists were mostly restricted to public or private commissions.

The Art Gallery of NSW states that:

 The Archibald Prize is awarded annually to the best portrait, ‘preferentially of some man or woman distinguished in art, letters, science or politics, painted by any artist resident in Australasia’.

The Archibald has never been far from controversy and turning points have been William Dobell’s prize-winning portrait of fellow artist Joshua Smith in 1943 and in 1976, Brett Whiteley winning  painting Self portrait in the studio.

Macaria, the gallery building

The Alan Baker Gallery website outlines a short history of the Macaria building.

An exterior view of Macaria showing the Gothic influence in the roof line and window detail. The verandah was an addition to this style of building in the Australian colonies. (I Willis, 2018)

The website states:

Macaria was originally built in 1859-1860 as a school house by Henry Thompson, the building has since been used for many things; including a private home; the Camden Grammar School; the residence and rooms of doctors and dentists including popular local physician Dr Francis West. In 1965 Macaria was purchased by Camden Council and used as Camden Library and later, offices for the Mayor, Town Clark and staff.

Macaria is a fine example of an early Victorian Gentleman’s Townhouse. Designed and built in the Picturesque Gothic, Renaissance Revival style, Macaria features gabled windows, high chimneys, stone trims and a wooden porch. Sympathetically renovated and restored in 2017, the historical features including the oregon timber flooring, Australian cedar architraves and mahogany skirting boards have been retained.

https://www.camden.nsw.gov.au/community/alan-baker-art-gallery-at-macaria/

FACE to FACE Exhibition at Alan Baker Art Gallery

 37 John Street, Macaria, Camden, NSW, 2570. Australia

(02) 4645 5191

alanbakerartgallery@camden.nsw.gov.au

http://www.alanbakerartgallery.com.au

Entry is free.

Macaria is a substantial Victorian gentleman’s townhouse and residence from the mid-Victorian period that was influenced by the Picturesque movement and Gothic styling. The building is now the home of the Alan Baker Art Gallery. (I Willis, 2017)

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Crazy Colourful Koalas on the Prowl

Hello Koalas Sculpture Trail

Prowling crazy colourful koalas are on the loose in the Australian Botanic Gardens in Mount Annan and other notable spots in Campbelltown.

The cute one-metre-high fibreglass sculptures, called Hello Koalas, are loose across the garden landscape. They are a sight to behold after being a  hit at the Royal Botanic Gardens in Sydney in 2019.

The artworks are part of the Hello Koalas Sculpture Trail, jointly hosted by The Australian Botanic Garden (ABG), Mount Annan and Campbelltown City Council. Running from April 1 to April 30, the art installation is on loan from the Port Macquarie area.   

This is Wollemia The Vital Scientist by artist Lisa Burrell for the 2021 Hello Koala Sculpture Trail at The Australian Botanic Gardens Mount Annan. Wollemia will make sure that the Garden scientists are growing new Wollemi trees for the future. (I Willis)

Engaging public art installation

On a visit to the ABG this week, I watched how the sculptures touched the hearts of everyone who walked past them.

The Hello Koalas seemed to immediately grab the attention of everyone who walked past them, from the very young to the very young at heart. The koala characters appeared to melt the coldest heart with their bright colours and crazy artwork.

 There is an element of surprise to the sculptures, and there is an immediately identifiable joy in people’s reactions. Young and old pose for selfies and family pics with the koala characters.

Families sought out the elusive koala characters across the ABG after picking up the free trail map.  The kids were making sure that they found all of the 22 koalas in the garden.

The cover of the 2021 Hello Koala Sculpture Trail at The Australian Botanic Garden Mount Annan. Inside the brochure was a map with all of the 16 Hello Koalas scattered across the garden with the location. (I Willis)

According to the trail map, families can be helped in the koala hunt by downloading the ‘Agents of Discovery’ by using the ABG QR code and then seeking out the koala characters.

A public art trail

The outdoor art installation trail is strategically placed across the garden landscape to ensure an exciting and wonderful experience of these ‘living sculptures’.

Each of the Hello Koalas has a name and is themed around culture, heritage and environmental issues. There is Captain Koala, Bushby, Flying Fire, Topiary and a host of others.

The trail map provides a host of information about the Hello Koalas location, their names, and the artist who created them.

The ABG art installation was ‘conceived and created in Port Macquarie by Arts and Health Australia’, which aims ‘to promote and develop the application of creativity and the arts for health and quality of life’.

This is Scoop the busy news reporter who spreads the word about the importance of looking after native animals. He is part of the Hello Koalas at the ABG Mount Annan 2021. Scoop is by artist Rebekah Brown. (I Willis)

Project director Margaret Meagher described the Hello Koalas as Wildlife Warriors and said, ‘The project aims to spread the message that we must care for our koalas and all native fauna and flora’.

Toads and Koalas

The individual Hello Koalas were designed and hand-painted by artists from Port Macquarie, Taree, Kempsey and Coffs Harbour. They are part of a larger public art installation [IW1] in the Port Macquarie area, where 77 Hello Koalas are located across the region. They recently featured in Port Macquarie’s  Summer 2021 Hello Koalas Sculpture Trail, and later on, this year will be part of the  5th Annual Hello Koalas Festival between 25-26 September.

Director Margaret Meagher was inspired to create the Hello Koalas by an animal trail that was part of the 2010 Hull arts festival in England. The trail celebrated the life and times of local poet Philip Larkin and his poem Toads. Festival organisers created the Larkin with Toads sculpture trail. After initial scepticism, the toads have been a huge hit winning tourist awards, gaining national press coverage and increased local tourism.

The Port Macquarie Hello Koalas Public Sculpture Trail was launched in 2014 at the Emerald Downs Golf Course and has experienced continued success.

Public art engages people

The Hello Koalas Sculpture Trail is just one type of public art.

Public art installations are a vital part of a vibrant community and add to its cultural, aesthetic and economic vitality. Public art promotes

‘a sense of identity, belonging, attachment, welcoming and openness, and strengthen community identification to place. [It creates] a tangible sense of place and destination’.

Director Margaret Meagher argues that public art fosters cultural tourism and community cultural development.  

Public art is an opportunity to showcase artist talent differently and generate broader community interest. This type of art installation can ferment interest in issues and engage the media, the public and the creative sector. Public art appeals to the imagination of adults and children and can bring the community together.

Successful public art encourages public engagement with art and can create a sense of ownership within the community. There can be increased visitation increase tourism that brings money into the area. It can contribute to placemaking, shaping community identity and a sense of belonging.  

Not a balmy idea

The Hello Koalas Sculpture Trail, at first glance, may be considered a balmy idea. In reality, it is a clever idea that on initial observations seems to have engaged people’s interest and imagination and created a unique art experience.

The ABG Hello Koalas brochure states:

Effectively, each Hello Koalas sculpture provides a blank canvas to convey evocative messages that celebrate the existence of native plants and animals and raise public awareness, across generations, of the importance of caring and preserving our natural world.

Royal Botanic Gardens chief executive Denise Ora is quoted as saying, ‘When we did this exhibition in Sydney in 2019, it was a huge success. There’s a really fun aspect and a real educational aspect’.

Camden Narellan Advertiser 7 April 2021

More public art in the Macarthur area

1. Camden Pioneer Mural, Camden

2. The Cowpastures Cows, Perich Park, Oran Park

3. Campbelltown Arts Centre

4. The Boys, Emerald Hills Shopping Centre

5.  Sculpture Park, Western Sydney University, Campbelltown.

6. Art Installation, Oran Park Library, Oran Park.

7. Forecourt, Narellan Library, Narellan

8. Food Plaza Forecourt, Narellan Town Centre.

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Take a stroll through the past

Take a stroll down any street in Australia and raise your eyes and the past will reveal itself before your very eyes.

You are wandering through living history. The past is all around you. Street names, street layout, the width of the street, the location of buildings and more.

An aerial view of Camden township in 1940 taken by a plane that took off at Camden airfield. St John’s Church is at the centre of the image (Camden Images)

The landscape of our cities and towns, and the countryside all owe their origins to the past.

The landscape will speak to you, but you must be prepared to listen.

Take time to let the landscape reveal itself. Just stand and soak up the past around you.

Cannot see it? Cannot feel it?

You need to look beyond the surface.

Like a painting will tell a story if you peel back the layers, so the landscape will do the same.

The opening of the Mount Hunter Soldier’s War Memorial opposite the public school took place on Saturday 24 September 1921. The official unveiling ceremony was carried out by Brigadier-General GM Macarthur Onslow. Afternoon tea was provided by ‘the ladies’ at 1/- with all money going to the memorial fund. (Camden News, 15 September 1921, 22 September 1921. Image Roy Dowle Collection)

The landscape will speak to you. It will reveal itself. 

Ask a question. Seek the answer.

The position of the tree. The type of street trees. Their size and species.

The bend in the road. The width of the street. The location of the street.

The position of the house. The colour of the house. The building materials.

Why is the street where it is? Why does it have that name?

Who walked along the street before you. Who grew up in the street? What were their childhood memories?

Ghosts of the past.

Some would say spirits of the past.

An information sign at the beginning of the walkway explain the interesting aspects of the life of Miss Llewella Davies. Camden Town Farm Miss Llewella Davies Pioneers Walkway (2020 IW)

The past will speak to you if you let it in.

What was it like before there was a street?

The street is constantly changing. There are different people all the time. What clothes did people wear in the 1890s, 1920s, 1930s?

You walk along the street and into a shop. When was it built? Who owned it? What did it sell? How was it set up?

Stand at the entrance door – unchanged in 50 years – image what it was like in the past.

Just like a movie flashback.

Who moved through the landscape 1000 years ago? What was there?

Let you imagination run wild.

The walkway has a number of historic sites and relics from the Davies farm. Here are the Shoesmith Cattle yards.. Camden Town Farm Miss Llewella Davies Pioneers Walkway (2020 IW)

Let the past wash over you. The past is all around you. Let it speak to you.

The brick wall that has been there for 100 years. Who built it? Where did they live? What did they eat? What else did they build? What was the weather? Was it a sunny day like today?

Walk around the corner and you come to a monumental wall at the entry to a town. Who put it there? What does it mean?

The past is hiding in plain sight. It is in front of us all the time.

Sometimes the past is lodged in our memories and sometimes it is locked up in a photograph.

Sometimes the memories flood back as a special event or family gathering or a casual conversation.

The past is layered. It was not static. It was constantly changing.

Camden Cowpastures Bridge 1842 Thomas Woore R.N. of Harrington Park CIPP

The past is not dead. It is alive and well all around us. You just need to take it in and ‘smell the roses’.

The stories of the past are like a gate into another world. Let your imagination run wild. Like a movie flash back – like a photograph from 100 years ago – or a greying newspaper under the lino  or stuffed in a wall cavity.

Like revealing layers of paint on a wall. They are layers of the past. Layers of history. Each layer has a story to tell. A past to reveal. Someone put the paint on the wall. Who were they? What did they do? Where did they go?

The Layers of history are like a mask. You want to take off the mask to reveal the face. You want the real person to reveal themselves. Sometimes the mask stays on.

The mask hides a mystery. What is it? What does it tell us? The mast of the past will reveal all eventually, maybe, sometime?

A couple relaxing on the Mount Pleasant Colliery railway at Stuart Park, North Wollongong in the early 1900’s (Royal Australian Historical Society) (Lost Wollongong Facebook page 3 July 2016) The Royal Australian Historical Society caption says: ‘Photographer Aileen Ryan Lynch taking a photograph of M. Carey at Stuart Park Wollongong 1919’ (J Scott)

Sometimes other words are used to express the layers of history – progress – hope – nostalgia – loss – change – continuity.

The past has brought us to the present. The past is embedded in the present.

Take a moment. Think about what is around you. Take in the past in front of you. Hiding in plain sight.

The past is all around us and has created the present. The present would not exist without the past. We need to understand the past to understand the present.

The past is all around us and has created the present. The present would not exist without the past. We need to understand the past to understand the present.

A glass plate negative from the Roy Dowle Collection at The Oaks Historical Society. (TOHS)
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Public art and a mural

Mural art and the Camden pioneer mural

Camden Pioneer Mural with the Camden Hospital wishing well, and associated landscaping and gardens. (I Willis, 2020)

 

One of the most important pieces of public art In the Macarthur region is the Camden Pioneer Mural. The mural is located on the corner of the Old Hume Highway and Menangle Road, adjacent to Camden Hospital. Thousands of people pass-by the mural and few know its story.

Public art is an important part of a vibrant community and adds to its cultural, aesthetic and economic vitality. Public art promotes

‘a sense of identity, belonging, attachment, welcoming and openness, and strengthen community identification to place. [It creates] a tangible sense of place and destination’.

The pioneer mural does all these and more. The mural makes a public statement about Camden and the stories that created the community we all live in today.

Murals according to Stephen Yarrow of the Pocket Oz Sydney  

 reflect the social fabric of communities past and present – visual representations of their dreams and aspirations, social change, the cultural protests of an era, of emerging cultures and disappearing ones.

Public murals have recently gone through a revival in Australia and have turned into tourist attractions. Murals have become an important part of the urban landscape of many cities including Melbourne, Brisbane, Sydney, Launceston and other cities around the world. Mural art in the bush has been used to promote regional tourism with the development of the Australian Silo Art Trail.

The Camden pioneer mural is visual representation of the dreams and aspirations of its creators.

The creators

The mural was originally the idea of the town elders from the Camden Rotary Club.  The club was formed in halcyon days of the post-war period (1947) when the club members were driven by a desire for community development and progress.  Part of that vision was for a tourist attraction on the town’s Hume Highway approaches, combined with a wishing well that would benefit the hospital.  (Clowes, 1970, 2012)

Camden Pioneer Mural with the ceramic artwork completed by Byram Mansell in 1962 (I Willis, 2020)

 

The next incarnation of the vision was a mural with a ram with a ‘golden fleece’ to ‘commemorate the development of the wool industry by the Macarthurs’.  The credit for this idea has been given to foundation Rotary president Ern Britton, a local pharmacist. (Clowes 1970, 2012)   

Club members were influenced by the mythology around the exploits of colonial identity and pastoralist John Macarthur of Camden Park and the centenary of his death in 1934. Macarthur was a convenient figure in the search for national pioneering heroes. The ‘golden fleece’ was a Greek legend about the adventures of a young man who returned with the prize, and the prize Macarthur possessed were merino sheep.

The ‘golden fleece’ was seared into the national psyche by Tom Roberts painting The Golden Fleece (1894), the foundation of the petrol brand in 1913 and Arthur Streeton’s painting Land of the Golden Fleece (1926).  

The Camden mural project gained momentum after  the success of the 1960 Camden festival, ‘The Festival of the Golden Fleece’,  celebrating the 150th anniversary of wool production in Australia.

By 1962 the project concept had evolved to a merino sheep and a coal mine, after the Rotary presidencies of Burragorang Valley coal-baron brothers Ern and Alan Clinton (1959-1961)  (Clowes, 2012)

The plaque on the mural wall commemorating the official opening in 1962 (I Willis, 2020)

 

The artist

Club secretary John Smailes moved the project along and found ceramic mural artist WA Byram Mansell. (Clowes, 2012)

Mansell was a well-known artist and designer, held exhibitions of his work in Australia and overseas and did commissioned mural works for businesses, local council and government departments. (ADB) He adopted what the Sydney Morning Herald art critic called a form realism that a synthesis of traditional European styles and ‘the symbolic ritual and philosophy of the Australian Aboriginal’. Mansell’s work was part of what has been called ‘Aboriginalia’ in the mid-20th century ‘which largely consisted of commodities made by nonindigenous artists, craftspeople and designers who appropriated from Aboriginal visual culture’.  (Fisher, 2014)

Mural themes

The scope of the mural project had now expanded and included a number of themes: the local Aboriginal tribe; local blackbirds – magpies; First Fleet arriving from England; merino sheep brought by the Macarthur family establishing Australia’s first wool industry; grapes for a wine making industry; dairy farming and fruit growing; and development of the coal industry. (Clowes, 2012)

Mansell created a concept drawing using these historic themes. (Clowes, 2012) The club accepted Mansell’s concept drawings and he was commissioned to complete the mural, creating the ceramic tiles and firing them at his studio. (Clowes, 2012)

The mural concept seems to have been an evolving feast, with Mansell refusing to supply the Rotary Club with his interpretation of his artwork. (Clowes, 1970)

The plaque with the inscription from the official programme of the opening in 1962. (I Willis, 2020)

 

The artist and the meaning of the mural

 To understand the meaning what the artist intended with the design this researcher has had to go directly to Mansell’s own words at the 1962 dedication ceremony.

 Mr Mansell said,

‘I was happy to execute the work for Camden and Australia. We are a great land, but we do not always remember the early pioneers. But when I commenced this work there came to me some influence and I think this was the influence of the pioneers.

Mr Mansell said,

‘The stone gardens at the base is the symbol of the hardships of the pioneers and the flowers set in the crannies denote their success.’

‘The line around the mural, represents the sea which surrounds Australia.

‘To the fore is Capt Cook’s ship Endeavour and the wheel in the symbol of advancement. The Coat-of-Arms of the Macarthur-Onslows, pioneered sheep, corn, wheat, etc are all depicted as are the sheep which were first brought to this colony and Camden by John Macarthur.

‘Aboriginals hunting kangaroos are all depicted and so on right through to the discovery of coal which has been to us the ‘flame of industry’. Incorporated in the central panel is the Camden Coat-of-Arms, and the Rotary insignia of the wheel highlights the panel on the left.

‘Colours from the earth have been used to produce the unusual colouring of the mural.  (Camden News, 20 June 1962)

Further interpretation

According to Monuments Australia the mural ‘commemorates  the European pioneers of Camden’ and the Australian Museums and Galleries Online database described the three panels:

There is a decorative border of blue and yellow tiles creating a grape vine pattern. The border helps define the triptych. The three panels depict the early history of Camden. The large central panel shows a rural setting with sheep and a gum tree in the top section. Below is a sailing ship with the southern cross marked on the sky above. Beside is a cart wheel and a wheat farm. There are three crests included on this panel, the centre is the Camden coat of arms bearing the date 1795, on the proper right is a crest with a ram’s head and the date 1797, and on the proper left is a crest with a bunch of grapes and the date 1805. The proper right panel of the triptych, in the top section depicts an Aboriginal hunting scene. Below this is an image miner’s and sheafs of wheat. The proper left panel depicts an ornate crest in the in the top section with various rural industries shown below. (AMOL, 2001)

Specifications

The mural has three panels is described as a ‘triptych’ constructed from glazed ceramic tiles (150mm square). The tiles were attached to wall of sandstone blocks supported by two side columns. The monument is 9.6 metres wide and 3 metres high and around 500mm deep. There is a paved area in front of the mural 3×12 metres, associated landscaping works and a wishing well. (AMOL, 2001; Clowes, 1970)

The official programme from the opening and dedication of the mural in 1962. (Camden Museum)

Tourists visit mural

Tourists would stop in front of the mural and have their picture taken as they travel along the Hume Highway.

The pioneer mural was a local tourist attraction and visitors stopped and had their picture taken in front of the artwork. Here Mary Tinlin, of Kurri Kurri, is standing in front of the mural and fountain. Mrs Tinlin is standing on the side of the Hume Highway that passed through Camden township. The prominent building at the rear on the right is the nurses quarters. Immediately behind the mural wall is Camden District Hospital before the construction of Hodge building in 1971. (George & Jeannie Tinlin, A Kodachrome slide, 1964))
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Brand Anzac – meaning and myth

An historian grapples with the meaning of Anzac?

The Anzac story has been a central part of the Australian cultural identity for over a century. The contradictions that have emerged around it have shown no sign of going away. Historians have been unpacking the meaning of Anzac for decades and seem to no closer to any absolute sense.

Anzac Day Leaflet listing local services in the Federal electorate of Hume (AG)

In a packed auditorium on 20 April 2017 University of Wollongong historian Dr Jen Roberts gave the inaugural public lecture in the Knowledge Series of the University of Wollongong Alumni. Robert’s presentation called ‘Men, myth and memory’ explored the meaning of Anzac and how it is part of Australian’s cultural identity. The attentive audience were a mix of ages and interest, including past military personnel.

One old gentleman in the audience stood up in question time announced to the audience that he felt that Dr Roberts was ‘a brave lady’ to ‘present the truth’ about the Anzac story in her evocative lecture. 

The camp administration block with A Bailey in the foreground at the Narellan Military Camp in 1942. The camp was operation between 1940 and 1944 (A Bailey).

Robert’s compelling presentation left none of the alumnus present in any doubt about the contested nature of  Anzac and that there is far from just one truth.  Anzac is a fusion of cultural processes over many decades, and it has been grown into something bigger than itself.

The Anzac acronym, meaning Australian and New Zealand Army Corps, was first used by General Sir William Birdwood and its legal status was confirmed by the Australian Government in 1916.

Shifts in meaning

The term Anzac has survived its 1914 imperial connotations and the 1960s social movements. Its supporters have successfully broadened its meaning to embrace all Australian conflicts, including peace missions. Some argue that this has created a dark legacy for currently serving military personnel, while others have chosen to take cheap potshots at those who question the orthodoxy.

The Anzac story needs to be inclusive and not exclusive, and while the current service personnel are the custodians of the Anzac mythology, it can sometimes be a heavy responsibility.

The tented lines at the Narellan Military Camp in 1941. Thousands of troops passed through the camp during its operation between 1940 and 1944 (A Bailey).

Tensions and contradictions

The Anzac story is ubiquitous across Australia. It is embedded in the heart and soul of every community in the country. Within this narrative, there are contradictions and tensions.

The war that spawned the notion of Anzac was a product on industrial modernism. While the Anzac shrines of commemoration and remembrance across Australia were a product of Interwar modernism, some the work of Rayner Hoff. Yet these same artists and sculptors were supporters of  Sydney bohemianism and its anti-war sentiments.

There are a host of other contradictions that range across issues that include gender, militarism, nationalism, racism, violence, trauma, and homophobia.

Jen Roberts argued in her lecture that the Anzac mythology and iconography point to Australian exceptionalism. She then detailed how this was not the situation. She analysed the horrors of war and how this is played out within the Anzac story.

WW1 Memorial Gates at Macarthur Park erected in 1922 and funded by public subscription from the Camden community with the cenotaph in the rear (Camden Remembers)

According to Roberts, the tension within the meaning of Anzac is represented by the official state-driven narrative that stressed honour, duty and sacrifice through commemoration, remembrance and solemnity.

On the hand, there is the unofficial story of the digger mythology about a man who is not a professional soldier, who is egalitarian, loyal to mates and a larrikin – an excellent all-round Aussie bloke.

The official/digger binary highlights the contradictions with the Anzac tradition and its meaning for the military personnel, past and present.

Gunner Bruce Guppy

In 1941 an 18-year-old country lad called Bruce Guppy from the New South Wales South Coast volunteered for service with the 7th Australian Light Horse. Guppy volunteered because his brothers had joined up, and the military looked to have better prospects than working as a dairy hand. Gunner BW Guppy had little time for jingoism or nationalism as a laconic sort of fellow and stated ‘life is what you make it’.

Bruce Guppy was a yarn-spinning non-drinking, non-smoking, non-gambling larrikin, who saw action in the 1942 Gona-Buna Campaign in New Guinea and later trained as a paratrooper. His anti-war views in later years never stopped him from attending every Sydney Anzac Day March with his unit, 2/1 Australian Mountain Battery, and the camaraderie they provided for him. A lifetime member of the New South Wales Returned and Services League of Australia he never discussed his wartime service with his family, until I married his daughter.

Bruce Guppy and his unit, the 2/1st Australian Mountain Battery AIF, at the 2003 Sydney Anzac Day March. Guppy is in the front row fourth from the left (I Willis).

Guppy had five brothers who saw active service in the Pacific conflict, with one brother’s service in British Commonwealth Occupation Forces in Japan cited in Gerster’s Travels in Atomic Sunshine. Guppy would not call himself a hero, yet willing participated in Huskisson’s Community Heroes History Project in 2007. Guppy was something of a bush poet and in 1995  wrote in a poem called ‘An Old Soldier Remembers’, which in part says:

An Old Soldier Remembers

‘Memories of those dark days

Come floating back through the haze.

My memory goes back to my mother’s face

Saddened, yes – but filled with grace.

The heartache for mothers – we will never know

For it was for them we had to go.’

Bruce Guppy, Bruce’s Ballads by the Bard from Berry. Guppy/Willis, Berry, 1996.

So it surprised no-one when Bruce Guppy made the national media in 2013 when he handed Alice Guppy’s Mother’s Badge and Bar to the Australian War Memorial. Australian War Memorial director Brendan Nelson was moved on his death in 2014 and personally thanked the family for his ‘wonderful’ contribution to the nation.

For Guppy, Anzac Day embraced both meanings expressed by Roberts: The official commemorative remembering; and the larrikin enjoying the company of his mates. The purpose of the Anzac story has changed during Bruce Guppy’s lifetime and the experiences of his digger mates who served in the Second World War.

A Red Cross poster used for patriotic fundraising purposes in 1918 during World War One. (Australian Red Cross).

While many lay claims ownership of the cultural meaning of Anzac, Roberts contends that the organic growth of the Dawn Service is an example of the natural growth of Anzac and its sensibilities for different parts of Australian society.

The site and the myth

Roberts examined the two aspects of Anzac mythology – the site and the myth. She maintained that there are many claims to the ownership of the cultural meaning of Anzac. Roberts then pondered about the meaning of the slaughter on the Western Front. She asked the audience to reflect on the words of Eric Bogle’s song, And the Band Played Waltzing Matilda covered by an American Celtic band the Dropkick Murphys.

These comments contrasted with the opening address by an ex-military Alumni organiser. He maintained that the outstanding achievements of the 1/AIF celebrated in military training in Australia today are: the withdrawal of troops at Gallipoli; and the last mounted cavalry charge at Beersheba.

These views contrast with recent research about Gallipoli POWs from Turkish sources that have shown a different side of the story of the conflict.

Camden Airfield has used a training ground for the early years of the Empire Training Scheme and used  Tiger Moth aircraft. The trainee pilots then went on to serve with RAF and RAAF squadrons in Europe during World War 2  (1942 LG Fromm).

The Gallipoli peninsula is a site of pilgrimages from Australia while being the only locality in modern Turkey with an English name.

Pilgrims and memory

Roberts contrasted the small group of military pilgrims who went to the 1965 50th anniversary with the lavish all expenses tour of the 1990 75th anniversary sponsored by the Hawke Labor Federal Government. She maintains this was the start of the contemporary pilgrimage industry.

Roberts drew on personal experience and related anecdotes from her five visits to Gallipoli peninsular with University of Wollongong students. These young people undertook the UOW Gallipoli Study Tour, which was organised by her mentor, friend and sage UOW Associate-Professor John McQuilton (retired).

Widespread interest in Gallipoli pilgrimages has grown in recent times. Family historians have started searching for their own digger-relative from the First World War. They are seeking the kudos derived from finding a connection with the Gallipoli campaign and its mythology.

The Howard Federal Government started by promoting soft patriotism, and this was followed by the Abbott Government promoting official celebrations of the Centenary of Anzac.

Official government involvement has unfortunately increased the jingoism of these anniversaries and the noise around the desire by some to acquire the cultural ownership of the Gallipoli site.

For example, the Australian Howard Government attempted to direct the Turkish Government how to carry out the civil engineering roadworks on the Gallipoli peninsular.

RAAF CFS Camden 1941
RAAF Camden and the Central Flying School at Camden Airfield in 1941. Some of these young men went on to serve with RAF and RAAF squadrons in the European theatre during World War 2 (RAAF Historical).

Brand Anzac

Roberts dislikes the Brand Anzac, which has been used to solidify the Australian national identity. Anzacary, the commodification of the Anzac spirit, has been an area of marketing growth, with the sale of souvenirs and other ephemera. Jingoism and flag-flapping have proliferated with the rise of Australian exceptionalism from the national level to local communities.

Anzac mythology and memory tend to forget the grotesque side of war and its effects. First World War servicemen suffered shell shock (PTSD) and took to alcohol, gambling, domestic violence, divorce and suicide. They became the responsibility of those on the homefront.

The Anzac mythology disempowers and marginalises people. The legend is about nationalism, jingoism, racism, and stereotypes, while at the same time offering hope, glory and answers for others. The Guppy brothers and their comrades felt they understood the meaning of Anzac.

Roberts maintains that the ideas around the Anzac story belong to everyone and offering contradictions for some and realities for others.

The members of the Australian community are the ones will make a choice about the meaning of Anzac.

Updated on 16 April 2021. Updated on 27 April 2020 and re-posted as ‘Brand Anzac – meaning and myth’. Originally posted on 24 April 2017 as ‘Anzac Contradictions’