Tag Archives: antipodes

Launch of Thinking the Antipodes by Peter Beilharz

Thinking the Antipodes: Australian Essays

By Peter Beilharz

To be launched by Nikos Papastergiadis at 7pm on 9 March, 2015

Greek Centre, 168 Lonsdale Street, Melbourne, Mezzanine level

Please RSVP to Monash University Publishing at publishing@monash.edu by 4 March Co-sponsored by The Greek Centre, Melbourne, and the Thesis Eleven Centre, La Trobe University

In 1956 Bernard smith wrote that we in Australia were migratory birds. This was to become a leading motif of his own thinking, and a significant inspiration for sociologist peter Beilharz. Beilharz came to argue that the idea of the antipodes made sense less in its geographical than its cultural form, viewed as a relation rather than a place. Australians had one foot here and one there, whichever ‘there’ this was. This way of thinking with and after Bernard smith makes up one current of Beilharz’s best Australian essays.

Two other streams contribute to the collection. The second recovers and publicises antipodean intellectuals, from Childe to Evatt to Stretton to Jean Martin, who have often been overshadowed here by the reception given to metropolitan celebrity thinkers; and examines others, like Hughes and Carey, who have been celebrated as writers more than as interpreters of the antipodean condition.

The third stream engages with mainstream views of Australian writing, and with the limits of these views. if we think in terms of cultural traffic, then the stories we tell about Australia will also be global and regional in a broader sense. Australia is the result of cultural traffic, local and global.

The Atlantic World in a Pacific Field

Sydney Sawyer Seminar: The Antipodean Laboratory: Humanity, Sovereignty and Environment in Southern Oceans and Lands, 1700-2009
Generously supported by the Andrew W. Mellon Foundation and the University of Sydney
The University of Sydney is the proud host of the first Mellon Sawyer Seminar to be held in Australia. The seminar will conclude with a conference on 5-7 August 2010.
The Atlantic World in a Pacific Field: A Conference

5-7 August, 2010, University of Sydney
How does a strange place or people become comparable with those more familiar? What does it take to relate a new plant or animal to those already well known? How does one standardize observations and mobilize things and people and situations so they have meaning elsewhere? That is, how was the Pacific made into the obligatory site for exploring the issues that mattered in the Atlantic world? In particular, this conference will examine the ways in which both oceanic regions were co-produced through a complicated series of intellectual and practical interactions over many centuries. Moreover, it will seek ways in which to make the Pacific visible again in global scholarship.

Speakers include:

  • Alison Bashford, Sydney

‘Karl Haushofer’s Geopolitics of the Pacific Ocean’

  • Janet Browne, Harvard University

‘Corresponding Naturalists’

  • Jorge Cañizares-Esguerra, Texas

        ‘From Lima to Australia: Biblical Knowledge and the Antipodes in the Viceroyalty of Peru, ca 1600’

  • Joyce Chaplin, Harvard University

‘Atlantic Antislavery and Pacific Navigation’

  • Ann Curthoys, Sydney

        ‘Comparative indigenous politics in Australia’\’

  • Sheila Fitzpatrick, Chicago

        ‘Nikolai Miklouho-Maclay:  In His Own Words’

  • Anita Herle, Cambridge

        ‘Creating the Anthropological Field in the Pacific’

  • Chris Hilliard, Sydney

        ‘The Strange Maori: Ethnographic Knowledge and the Settler Culture Industry’

  • Julia Horne, Sydney

        ‘Atlantic challenges in the antipodes’

  • Michael McDonnell, Sydney

        ‘Facing Empire: Indigenous Histories in Comparative Perspective’

  • Joseph Meisel, Mellon Foundation

        ‘The Representation of Learning in Parliament: Britain, North America, and Australasia’

  • Andrew Moutu, Adelaide

       ‘Value and the problem of symmetry’

  • Damon Salesa, Michigan

        ‘Medical Spaces and Imperial Encounters in Samoa and the Pacific’

  • Katerina Teaiwa, ANU

        ‘Between Oceans: Popular Kinship and the ACP’

  • Simon Schaffer, Cambridge

        ‘In transit: European cosmologies in the Pacific’

For more information, including a full program, abstracts, how to register and information on bursaries available for postgraduates, please visit the Sydney Sawyer website.

The Impact of the Antipodes on Ecological Thought: Landscape, Evolution, and Sustainability

Friday, 8 May 2009, 1–5pm
Sutherland Room, Holme Building, Science Road, The University of Sydney

Convenor:          Iain McCalman

  • Julia Horne         ‘Landscape and Wonder’
  • Peter Denney    ‘Picturesque Farming: The Sound of ‘Happy Britannia’ in Early Australia’
  • Martin Thomas      ‘Cross-Cultural Exchange in Arnhem Land: The Legacy of the 1948 American-Australian Scientific Expedition’
  • Richard Waterhouse  ‘Taming the ‘Wastelends’: the dream of the yeoman in Australian history’

From the eighteenth century, the discovery by Europeans in the southern hemisphere of new landforms, species and indigenous cultures prompted intense and continuing debate about natural economies (later called ecologies) on both sides of the world. We will explore these issues through papers on comparative art, aesthetics and landscape; on the rise of Darwinian evolutionary ecological theory; and on European scientific and Indigenous Aboriginal conceptions of nature and environmental management.

Nikos Papastergiadis considers a ‘spherical consciousness’

Nikos Papastergiadis is Professor of Cultural Studies and Media & Communications at the University of Melbourne. His recent publications include Spatial Aesthetics: Art, Place and the Everyday (Rivers Oram Press, 2006), Metaphor + Tension: On Collaboration and its Discontents (Artspace Publications, 2004) and The Turbulence of Migration (Polity Press, 2000). He has taught at the University of Manchester and was a co-editor of Third Text. Nikos has been at the forefront of thinking about the political and creative nature of South in articles such as ‘South-South-South’ Complex Entanglements: Art, Cultural Difference & Globalization, ed. Nikos Papastergiadis (Rivers Oram Press, 2003).

What role does South play in contemporary thinking?

The idea of the South has a long history. In the recent past it has been revived as a possible frame for representing the cultural context of not just regions that are geographically located in the South, but also those that share a common post colonial heritage. In this essay I explore the affinities and tensions between the south and parallel terms such as third world, antipodes. I argue that the South can extend the existing debates on cross cultural exchange, and provide a useful perspective for representing what I call a ‘spherical consciousness’ in contemporary art.

How does the current flow of ideas around South connect with the post-colonial discourse fostered by journals like Third Text?

From the outset in 1987 the art theory and art historical journal Third Text contested the terms, questioned the structures and challenged the history of western art. The tone of writing has varied from the academic, poetic to the polemical. While the journal was founded to develop a third world perspective on contemporary art and give voice to artists who have worked in a postcolonial context, and despite the shift in editorial policy which is more sceptical of post-colonial theory,[1] the journal continues to provide an invaluable documentary function that recovers and repositions the artistic practices that was either ignored or marginalised by the dominant art historical institutions. It also plays a leading role in presenting new methods for measuring the value and meaning of art. Art history is more than capable of discovering new entrants into its own canon, but the capacity to re-think the terms of entry and the field of relations that constitutes art is not generated from within, but through an interplay with different theoretical and cultural perspectives. The postcolonial critiques of Orientalism, hybridity and the subaltern that were first developed in literary and historical accounts provided vital stepping stones in this reconfiguration of art historical methodologies. A key challenge that confronted this discourse was to develop new ways of seeing and interpreting the differences between and within cultures. For instance, the introduction of the Derridean concept of supplementarity and Homi Bhabha’s interpretation of the process of cultural translation provided new means for understanding both the tensions that arise from the interaction between different cultural practices, and the emergence of novel forms of expressions. In short, this approach not only provided more evidence of emergent practices and the historical legacies of art from the South, but it also prompted the invention of critical tools for overcoming the classification of the South as exotica, periphery and primitivism.

What do you see as the relation between the geographic South and the Global South? Is it purely coincidental?

I understand the concept of the South as a loose hemispheric term that refers to a series of places that share similar patterns of colonization, migration and cultural mixture. For me the South is also expressive of a cultural imaginary that looks outward from its own national base and against the grain of its colonial past. This appeal to a more open-ended identity is, in one critic’s eye, a betrayal of a deep imperial history.[2] In other words, any use of the language that draws from metaphoric associations with the cardinal points of cartography risks being embedded in the naturalistic discourse of magnetic polarities.

In my mind the South is a more ambivalent concept.  It oscillates between a clarion call for antipodean rebelliousness and the stigmatic expression of the cultural cringe. Throughout Australia’s incomplete pursuit of republicanism the image of the Southern Cross has been a recurring symbol of resistance. It has been the trump card against the cultural imperialism of the North. Refusing to be defined by a measure that favours the North the Southern cultural chauvinist inverts this logic and declares that everything of value is already and always in the South. Peter Beiharz notes that the choices are not confined to the bad options of superior recognition according to metropolitan exclusivity or the provincial self-identification through splendid isolationism. He takes inspiration from the fact, and not just hollow boast, that distance from the North has enabled Australia to figure as the ‘world’s social laboratory of policy experiment.’ Indeed throughout the twentieth century Australia has been at the forefront of reforms and innovations in the three pillars of social welfare—wage arbitration, women’s right and multiculturalism. However, Beilharz’s narrative of the emergence of Antipodean civilizational tropes is bittersweet. While he duly notes that earlier achievements were influential in the Fabian social democratic debates, he is also painfully aware that Paul Keating’s realignment of the Labour Party with neo-liberalism paved the way for Tony Blair’s ‘third way’.[3] Keating’s own southern cultural imaginary that promised to take shape through a nascent republicanism and closer integration with Asia, was soon transformed into the target of populist scorn for the successive generations of political leaders.

In Central and Latin America a similar pattern of ambivalent identification is expressed in examples that stretch from Borges short story of the South as a frontier metaphor, Joaquim Torres Garcia’s corrective claim that the ‘North looks South’, to the analysis of cultural inferiority complexes in the writings of Octavio Paz, Gilberto Freyre and Eduardo Galeano, and more recently, the speech by Hugo Chavez in which he quoted Mario Benedetti’s poem ‘The South also Exists’.[4] Such enduring pathos for regional solidarity alongside the persistent failure to build a common cultural framework prompts a number of questions. Is the concept of the South the best frame or point from which to start, once again, as if for the first time, the endless task of collective identification? Is there any point at which the path of identity splits from the imperial past? Can such a wide spherical concept inflect the debates on planetary and cosmopolitan identity with a different historical texture and geo-political valency?[5]

How does living in Melbourne influence the way you think about the South?

I grew up in Middle Park. My strongest childhood memory is looking down the street and seeing an open horizon—the sea. My idea of the spherical consciousness starts from that view.

How can Australian universities connect with the South?

Less greed and more curiosity. Alan Davies made the call a long time ago. More than two decades ago the Australian political scientists Alan Davies suggested that ‘we should spend less time in awed upward contemplation of the great metropolitan centres and a good deal more looking sideways at the experience of like small nations, whose solutions should be better scaled to our problems, and whose definition of their problems are more likely to help us understand our own’.[6] He imagined a form of cultural exchange that would reveal insights and develop skills that would be more worthy of emulation because their fit would be closer to our own experiences. The transferability of knowledge would not be a form of adopting and applying models, but in the grasping of what Davies called the ‘nuances of likeness’.

[1] Rasheed Araeen, ‘Re–thinking History and some other things’, Third Text, Spring 2001, No 54, p 93

[2] Margaret Jolly, “The South in Southern Theory: Antipodean Reflections on the Pacific”, Australian Humanities Review, Issue 44, 2008, 79

[3] Peter Beilharz ‘Rewriting Australia’ Journal of Sociology 40, 2004

[4] Kevin Murray ‘Uruguay also Exists’ http://ideaofsouth.net/idea/idea-zero/uruguay-also-exists

[5] See Paul Gilroy After Empire London, Routledge, 2004, and Ulrich Beck ‘The Cosmopolitan Manifesto’ World Risk Society, Cambridge, Polity Press, 1999

[6] Alan Davies, ‘Small Country Blues’ Meanjin Volume 44, Number 2, 1985, p 248

The Impact of the Antipodes on Anthropological Thought

The Sydney Sawyer Seminar explores the history of how the Antipodes – and especially the Indo-Pacific lands and oceans – has constituted a laboratory for the Atlantic world over a broad intellectual, geographical and temporal scale. Our seminar covers three centuries from 1700 to 2009, and focuses on Atlantic-derived conceptions and experiences within the Antipodes that bear especially on the themes of humanity and cultures, of sovereignty and imperialism, and of environment and ecology.

Session One
The Impact of the Antipodes on Anthropological Thought: Histories of Human Order
Friday, 27 March 2009
1-5pm, Holme & Sutherland Rooms, Holme Building, Science Road, The University of Sydney
Convenor:     Jude Philp

  • Elena Govor, Australian National University ‘Miklouho-Maclay and Russian anthropology’
  • Shino Konishi, Australian National University ‘The Slippery Native Tongue: Aborigines, explorers, and the eighteenth-century notion of a natural language’
  • Ron Day, Murray Island Community Council   ‘Meriam-le (Mer Islnders), Anthropologists and the idea of rational understanding’
  • Helen Gardner, Deakin University  ‘Out of site: missionary/anthropologists and their informants’
  • Jude Philp, University of Sydney  ‘Taking Torres Strait Islander culture to Cambridge University’
  • Discussant:    Warwick Anderson, University of Sydney, tbc

This session investigates the impact of the antipodes on anthropological thought through centring discussion on the disparate and extraordinarily diverse peoples of the Pacific region. The aim of many 18th-century European expeditions to the Pacific was to glean information about natural phenomena (geology, astronomy, cartography etc). The mediators of this information were the peoples indigenous to the many islands and lands spread across the Pacific Ocean. Rather than a laboratory of clinical and predetermined materials, the antipodean ‘laboratory’ was often treated as a marketplace where negotiation for access to resources necessarily involved the gathering of cultural knowledge, names, languages and cultural products. These chance purchases and notes were the beginnings of anthropological thought here.
RSVP to Katherine Anderson katherine.anderson@usyd.edu.au  or 02 9036 5347 by March 20.
For further information regarding the Mellon Sawyer Seminar series visit:

Peter Beilharz

Peter Beilharz is Professor of Sociology at La Trobe University where he edits Thesis Eleven, an interdisciplinary academic journal on theories of modernity. Here he offers his perspective on the way south.

My planned research includes a co-written book on the life and work of the founding mother of Australian sociology, Jean Martin; a book on the peculiarities of Australian modernity across the twentieth century; a shared book on the history of rock music in Australia; and a study of the work of Robert Hughes, to follow on my book on the work of Bernard Smith, Imagining the Antipodes. All this work is animated by the idea of thinking about the antipodes, rather than the south; and by the idea that culture works through cultural traffic . These concerns cross over with some of the agendas of our journal, Thesis Eleven. The Thesis Eleven Centre pursues some of these interests with collaborators in India, the Philippines, Thailand, and New Zealand. We would be very pleased to take them into South America. In addition, I have cause to consider my own location in all this – Australia and el Norte – as we construct the hundredth issue of Thesis Eleven, and begin to narrate our own stories, and as I work with Sian Supski , who is writing about my own work in its antipodean inflexions .

I find Bernard Smith’s thinking both interesting and innovative. Innovation often happens on the edges, and goes unnoticed . For Smith, the antipodes matters as a relationship rather than a place: wherever we are, we are always here and there at the same time. And then, culture is best understood not as emanation of place  but as the negotiation of these relationships .

I can see the effectivity of the idea of the South as a political slogan, but it has limits that cause me to have reservations. Culture does not map neatly onto geography . Much of the south is in the north culturally, and the other way round. What interests me is the traffic between peoples, cities and regions. We have a great deal to learn by looking sideways. I would like to see more dialogue on a southern axis, across Australia, New Zealand, South America, South Africa. But all these worlds are co-constituted by other worlds, and cannot be separated out from these entanglements any more than el Norte can be understood without reference to us. In this context I do not have especial priorities – everything should be open for discussion, where stories can be told in a comparative way, and actors can feel comfortable talking about experience or intellect in ways that get the sparks of imagination flying.