This week you can experience Helios, a breathtaking, larger-than-life artwork created by renowned UK artist Luke Jerram. Arriving in New Zealand for the first time, Helios is both a scientific wonder and a multi-sensory artwork, offering a rare opportunity to visualise the beauty and complexity of our closest star.
The globe measures six metres in diameter and was created at a scale of 1:230 million, it is constructed from approximately 400,000 images of the Sun’s surface. These images combine photography by astrophotographer Dr Stuart Green with data from NASA solar observations. Internally lit, this spherical installation allows for a safe yet awe-inspiring examination of the Sun’s extraordinarily detailed surface, revealing features such as sunspots, spicules, and filaments.
Named after the ancient Greek and Roman sun god – symbolic of time and life. Helios blends real solar imagery with animated lighting accompanied with an immersive surround-sound composition by Duncan Speakman and Sarah Anderson, creating a powerful and unforgettable experience.
Luke Jerram’s multidisciplinary arts practice involves the creation of sculptures, installations and live artworks. Living in the UK, but working internationally, Jerram creates art projects which excite and inspire people around the world.
One of his recent projects Echo Wood is a collaboration between the artist and charity Avon Needs Trees It is an extensive new artwork made from 365 living trees.
The native trees will slowly grow into a vast 110-metre-wide design. Blossoming at different times of year, pathways and avenues will be created to guide visitors on a journey through the forest towards a central circular gathering space, formed from 12 English oak trees. Echo Wood will take a century to fully emerge – but will endure for generations.
Co-commissioned by National Trust, Cork Midsummer Festival, Liverpool Cathedral, Old Royal Naval College and University College London.
Auckland Theatre Company and Auckland Arts Festival
Until March 22
Reviewed by John Daly-Peoples
Set in the 1960s, Waiora explores the dynamics of a Māori family – John (Regan Taylor), Sue (Erina Daniels), Amiria (Rongopai Tickell), Rongo (Tioreore Ngatai-Melbourne) and Boyboy (Te Mihi Potae) – who have moved away from their East5 Cape marae looking to create a new life and new opportunities for the adults and children in a South Island mill town. They are in search of the Kiwi dream but have uprooted themselves from Waiora, their homeland.
The tensions between the older generation and the youthful members of the family are seen early on with patriarch John singing O Sole Mio while Amiria and her teacher friend Louise are singing a Beatles song. It’s a scene which leads to the development of disagreement on a range of issues.
Alongside the generational divide we discover separations within the family itself which has an estranged son working in the big city and another son, Boyboy who has been suspended from school.
A major theme revolves around the success of highly regarded John at the mill and his expectation of becoming foreman. This notion of Māori success in industry and business is juxtaposed with the lives of the two privileged Pakeha in the play. Louise, a teacher from a wealthy family and Steve, the mill owner.
Much of the play deals with issues related to colonialism, dislocation from the land, language and the spiritual dimension. These are issues which are still important for Māori and pakeha. Merely confronting these issues is not a solution, how much compromise, concession and negotiation must occur.
Cutting across the stage is a bridge by which all the characters must move. It acts as a potent symbol of the bridge needed to solve the problems of racism and opportunity in New Zealand.
Central to the play is the acting of Regan Taylor as John. He articulates all the aspirations and objectives of the family as well as the problems of not recognising some of the contemporary social issues. Some of his monologues were brilliant, drawing various themes together, conveying the personal, historic and spiritual.
While the play appears ot be rooted in the day-to-day life of the family we become aware of another dimension – wairuatanga or the spiritual life. Several white clad figures move in and around the family seemingly part of everyday but also existing as European equivalents of guardian angels or the Greek mythological figures who bridge the gap between the immortal and mortal.
The play has a rich musical landscape created by Hone Hurihanganui and Maarire Brunning-Kouka consisted of waiata, haka and contemporary sounds.
The entire cast work well together creating a witty, emotional and honest approach to the issues as they each show how they are caught up in an historic, social, and spiritual bind which offers few solutions – that is for the audience to come to terms with.
Brandon Reiners and Ana Gallardo Bobainaw Photo credit: Stephen A’Court.
Macbeth
Auckland Arts Festival
Royal New Zealand Ballet
Co-production with West Australian Ballet
Kiri Te Kanawa Theatre, Aotea Centre
4-7 March
CREATIVE TEAM:
Choreography – Alice Topp Set & Lighting Design – Jon Buswell
Costume Design – Aleisa Jelbart
Dramaturgy – Ruth Little
Music – Christopher Gordon
Conductor – Hamish McKeich
String Ensemble – Musicians of the New Zealand Symphony Orchestra
Then
Dunedin, The Regent, 13-14 March
Christchurch, Isaac Theatre Royal, 18-21 March
Reviewed by John Daly-Peoples
The Royal New Zealand Ballet ‘s new Macbeth, is a contemporary interpretation of one of Shakespeare’s most ruthless tragedies which is as relevant now as it was four hundred years ago. As in many of his plays Shakespeare explores the intense, often tragic tension between the individual and the state, showcasing how personal identity, ambition, and morality clash with political power and societal duty. In his plays state authority and sovereignty, demand conformity, yet individuals seek autonomy or challenge the status quo, navigating complex power structures.
He explores the Machiavellian rise to power and the devastation that two individuals can inflict on the state.
This is all achieved in this production through the choreography, the sets and the music.
The sets designed by Jon Buswell are essentially minimalist while the lighting, also by Buswell is more complex. At some points the lighting is focused on the main characters, at other times shadows and darkness dominate.
Created by internationally director / choreographer Alice Topp the ballet unfolds in a ruthless modern world shaped by political ambition, media manipulation and the fatal seduction of power.
She says, “Macbeth is one of Shakespeare’s great tragedies, exploring themes as current today as they were when first written,” says Alice Topp. “An epic story fuelled by political ambition, passion, desire for power and the burden of guilt, its potency endures. Our Macbeth is set in a hierarchy-hungry, high-society city, where political storms, media frenzy and personal ambition collide.”
The music for the work has been composed by Christopher Gordon and features both recorded and live music. One hundred and twenty-nine musicians contributed to the recorded music while an octet of strings from the New Zealand Symphony Orchestra provide live music. The musical landscape provides full orchestral sound with driving, unrelenting tempo that echoes the character’s anxieties.
Gordon created a series of musical themes designed to reflect the characters as well as the mood of the various sequences of the ballet. His complex music consisted of big band music, electric dance music, funk, film music and references to composers such as Phillip Glass.
At the centre of the ballet are the two malevolent Macbeths (Brandon Reiners and Ana Gallardo Bobainaw) who dance their solos, pas de deux with moves which indicate corruption and self-centeredness.
The visceral language of the choreography is used to explore the characters psychological pursuit of power and duplicity.
The classical poses and movements which are normally used to display romantic connections were subverted so that these movements create a disquiet which reflects their own inner turmoil. When the two of them dance their elaborate almost ritualistic dances they seem to be abusing each other in erotic displays.
While the sets are minimal, they are often dominated by tables surrounded by protagonists who engage in discussion and planning. These balletic movements around the table recall Canadian choreographer Crystal Pite’s “The Scenario”, her witty take on a boardroom meeting,
As the three witches / influencers Kirby Selchow, Ruby Ryburn, and Shaun James Kelly are an excellent melding of the comic, the supernatural and the intruding media with the endless writhing, gesturing and guttural sounds.
Laurynas Vėjalis as Duncan, Dane Head as Malcolm, and Kihiro Kusukami as Banquo gave strong displays which contrasted with the spikey dancing of Reiners and Bobainaw.
There were a few occasions when the audience was given some indication of the story with texts projected onto screens, including a few lines form the play itself but there were other times when the audience could have been given more useful indications of location and event.
In 1926 the iconic red telephone box which was designed by British architect Sir Giles Gilbert Scott first appeared in the UK making communication between individuals easier.
Now 100 years later as part of the Auckland Arts Festival telephone users can enter a modern telephone booth as participants in an art event which breaks down the boundary between artist and audience.
For the next three days on Level 3 of the Aotea Centre, you can be part of an art event where you become the actor in scenarios which you create.
Pick up your phone and you are connected to another random audience member or friend. You are confronted with a teleprompter which provides you a collection of scripts, including one by New Zealand playwright Victor Rodger.
You become part of an evolving dialogue which is part theatre and part social intervention. You become both performer and spectator, creating unique dialogues which will surprise, embarrass and entertain you.
Jay Dodge, one of the creators of Red Phone“When this project started, we had five or six local writers, and now we have representation from dozens of countries.
“We asked writers to connect and think about what they love about performance but in a creative way where they can be free and not obliged to reflect what is happening right now,” said Sherry Yoon another creator. “There is so much now going on right now, that we will see artists being both reflective and relevant to now, but also to engage in work that can continue on past our global pandemic. What really resonated with us and the presenters and artists we have engaged is to give audiences a work that isn’t here to replace theatre but is in essence of what we love about live performance — the emotional ride, the intimacy, etc.”
This free installation by Canadian interdisciplinary theatre company Boca del Lupo has toured Canada, Norway, and Latin America to critical acclaim. Now it is presented in Auckland for a strictly limited season.
Brazilian born Roberta Queiroga’s training as an architect appears to inform her art practice, bringing a nuanced understanding of space, rhythm, and materiality. Her architectural sensibility links gesture, energy, and spatial awareness.
Her works are connected to Eastern artists such as Sengai Gibon the nineteenth Japanese Zen artist known for his simple, and profound ink paintings which employed minimal brushstrokes to convey deep spiritual truths. There are a couple of Queiroga’s small gestural work on paper such as “Today 1” ($480) which are reminiscent of the Japanese artist.
Roberta Queiroga. Today 1
The paintings also connect with the work of Max Gimblett, entwining Eastern spirituality and modernism. Like Gimblett’s work Queiroga’s has a sense of capturing the instant, when emotion is realised and intuition is revealed.
“Tidal Composition – Ripple” ($4800) is a simple gestural work with a single sweeping stroke with small ink splatters, capturing the instance of creation. Like the title of the work several of the paintings are derived from the tides, their motion, their drama, their moments of calm and their intricate patterns of movement.
The two panel “Tidal Composition – Pulse” ($8000) extends the notion of surf and tides with a suggestion of curling breakers, the energy of the waves pulsing along a shoreline.
Roberta Queiroga. Tidal Composition: Pulse
Some of the works have titles related to another energy, that of fire with some titled ”Brasa” which is Portuguese for embers while others are titled “Charcoal and Fire” and “Glow of Embers”. In “Charcoal and Fire” a small slash of red enlivens the work like a bloody mark.
The predominant colour for these works is a bold orange which provides a sense of energy, heat and light. With “Charcoal and Fire” ($3800) there are also traces of red which adds a sense of danger. With the “Glow of Embers” ($3800) where black encroaches on the orange it is like the colours of a dying fire.
Roberta Queiroga, Glow of Embers 1
There are some more subtle, gestural works in the show among them “Midnight” ($4800) where the black gestural strokes are laid over a black background giving a sense of the shapes emerging from the velvety darkness of the night.
Roberta Queiroga, Midnight
There is also a display of her” Kaleidoscope Series”, twelve small panels ($150 each, 3 for $300) where black painterly gestures are made on a black background, the various marks seeming like a secret form of calligraphy.
Learning from Venice: A Workshop for Early-Career Artists, Curators and Writers, 25-29 May 2026, Venice Italy
John Daly-Peoples
The Office for Contemporary Art Aotearoa (OCAA) has announced a new initiative “Learning from Venice”, a new professional development opportunity for seven early-career Aotearoa New Zealand artists, curators and writers to take part in an intensive five-day research workshop at the Venice Biennale, between 25 and 29 May 2026.
Timed to coincide with the 61st Biennale of Venice, “Learning from Venice” will take advantage of the of multiple exhibitions mounted across Venice, including the NZ exhibition, Taharaki Skyside by Fiona Pardington mounted at Istituto Santa Maria della Pietà (La Pietà) the site of Bill Culbert’s Front Door Out Back exhibition in 2013
This immersion in contemporary art will be led by curator, writer, editor and educator, Christina Barton, and Curator Contemporary Art at Te Papa, Hanahiva Rose.
The workshop will consist of readings, conversations, visits, and talks, and there will be opportunities to meet artists, curators and individuals involved in the Biennale’s realisation.
Participants will collaborate to produce a publication reflecting on their findings, which will be published and distributed after the workshop concludes.
This initiative will enable a cohort of committed individuals to gain a sharper understanding of how the art world works in the context of one of its highest[1]profile occasions. Participants will gain a stronger grasp of the key issues at stake in current practice, testing their reactions and impressions with peers, and learning together to catalyse future thinking about Aotearoa’s place in and contribution to the global art world.
Applications will be accepted from early-career artists, curators and writers based in or from Aotearoa New Zealand who can demonstrate their commitment to pursuing a career in the visual arts. Applications will be assessed by a panel including the co-leaders, a representative from Creative New Zealand, and artist Judy Millar.
Selected participants will be fully funded to attend (including flights, accommodation and a per diem).
Partners
The Learning from Venice workshop has been made possible through the generous support of multiple partners, including Creative New Zealand, Te Papa and the Te Papa Foundation, Elam Fine Arts at the University of Auckland, Naveya & Sloane, Barbara Blake and the Gow Family Foundation. The Chartwell Trust have generously supported the Aotearoa-based elements of the project.
Niue’s Hikulagi Sculpture Park: A Global Microcosm
Sited in the middle of the natural rainforest of the Pacific Island of Niue is a physically small but conceptually monumental installation / treatise on global environment concerns, the Hikulagi Sculpture Park.
The Hikulagi Park was established in 1996 by members of the then Tahiono Arts Collective, a small group of artists including Mark Cross. Many had returned to their Pacific home, countering the trend of urban drift that has devastated many rural and island populations in the Pacific.
Several acres of land south of the eastern village of Liku were at the artists’ disposal and, while being ideal for the purpose of the artists’ environmental concerns, it was also ironically surrounded by the pristine rainforest which once covered the now degraded land.
The park’s concept embraces the sentiment that an island is analogous to Planet Earth in microcosm, and so is intended to encourage discussion on issues such as, pollution, climate change and human co-existence. It is a place where the intrinsic and unique qualities of Niuean Culture and environment can be shared with the world while attracting attention to Niue through the medium of contemporary sculpture, a medium seen nowhere else in the Pacific Islands.
Its intention is to do this through audience participation and the predominant utilisation of the found object; that is to say, the artists and community make sculpture from the inorganic waste created by contemporary consumer society.
With this in mind, the centrepiece of the park is the monumental sculpture called ‘Protean Habitat’ which epitomises the ideals behind the Hikulagi Sculpture Space. On-going and interactive, it is an art project that does not have any perception of a finite conclusion. Based on a wooden substructure, it is an assemblage sculpture fundamentally constructivist in its utilisation of the found object that can easily be attached with the most basic of tools, enabling passers-by to add their own input.
In its state of ever-changing growth the sculpture reflects the state of the world and the refuse that humanity is accumulating in its juggernaut consumerist path to who-knows-where. This vagueness of direction and final outcome of humanity are then reflected in the unexpected directions the sculpture will take during its growth and the fact that it will grow ad infinitum.
The first sculpture to be erected at the park in 1996 was by Niuean returnee Mikoyan Vekula, who grew up in Wellington. His ‘Odesyk’ is a six-metre semicircle of six totem poles of native Kafika hardwood decorated intricately with cut and inverted beer cans. The circle is completed by limestone rocks known as Makatea throughout Polynesia. Resisting the Polynesian artist trend of introspection in his imagery, Vekula draws from a number of indigenous cultures including Australian, American and Celtic .The totems in this esoterically titled sculpture depict a family, with the guardians on each end of the semicircle and the four children in the middle. At the centre of the circle is a bench intended for the viewer’s contemplation and meditation.
Several more ephemeral artworks have been created by artists who just happen to be passing through Niue. A good example is ‘Web’, a sculpture created by environmental artist Meri Heitala from Helsinki which has been made by stringing telephone wire, spider-web-like, between two coconut trees while attaching drink can tear tabs, which suggests captured insects. In this way, such ephemeral sculptures are encouraged to enlist the input from visiting artists who may not have the time to create something more permanent.
A recent project that is more of an enclosure than a sculpture is ‘Sale’s Fale’, an ongoing project in memory of the Niue High School art teacher and sculpture park co-founder Charles Jessop who passed away in 2012. The sculpture is in the form of a monumental montage constructed by the Niue community through the biennial competition ‘The Charles Jessop Memorial Sculpture Prize’
The Hikulagi Sculpture space to date is being created through the voluntary labour of various individuals and businesses on Niue. Initial funding at its inception was provided by the Pacific Development and Conservation Trust as well as the then Aus-Aid Cultural Fund. The space has been supported by Reef Shipping, The New Zealand High Commission to Niue and Niue Tourism has helped with some construction and on-going maintenance.
Protean Habitat is an ongoing monumental assemblage in an ever-changing state of growth and decay, not unlike all life on the planet Earth. It has an interactive element whereby the public are invited to add their own sub-sculptures to the substructure leaving their small indelible mark on the growth of the main construction.
Mark Cross who has had over 40 years of association with the Island of Niue says “I have been alert to the layers upon layers of humanity that has come and gone leaving small elements of their lives making a small community into a living protean organism. In such an isolated community this awareness becomes more acute and then you realize what you are experiencing is a microcosm of the whole world. So, in its state of ever-changing growth, the sculpture reflects the state of the world and the refuse that humanity is accumulating in its juggernaut consumerist path to who knows where. This vagueness of direction and the final outcome of humanity is then reflected in the unpredictable directions the sculpture will take during its growth and the fact that it may or may not grow ad infinitum.”
The concept behind the Hikulagi Sculpture Park has links to the Watts Towers in Los Angles and Palais Ideal in Hauterives, France.
The Watts Towers are a collection of 17 interconnected sculptural, structures, built by Simon Rodia over a period of 33 years from 1921 to 1954. The Palais Ideal is a series of constructions built by postman. Ferdinand Cheval over 33 years 1879–1912 in Hauterives, France.
A new project will involve the internationally recognised sculptor Chris Booth who has produced more than twenty large scale sculptures around the world. The sculptor travelled to Niue in 2023 when he ascertained the potential sculptural medium of rocks and stones as well as meeting with potential collaborators such as the leading weavers in the village of Liku,
As weaving is the most dynamic artform existing in Niue today Chris has identified with it and master weavers Enele Kaiuha and Ahi Makaea-Cross have agreed to collaborate and transfuse ideas that may influence the design of the sculpture. This collaboration will in turn enable the project managers to interest the wider community in becoming involved both in a practical way (the collection of rocks and stones) and as an audience in the construction of the sculpture and the finished work. We also anticipate that the schools both primary and secondary to be involved from the outset to the completion, the project being a unique opportunity for the children to be exposed to contemporary art practice if not being more closely involved in its construction.
In 2024 he again travelled to Niue in September to try to decide on a more definite concept for the sculpture. Prior to his arrival the Broadcasting Corporation of Niue (BCN) offered the project a cyclone damaged, 8 metre diameter, aluminium satellite dish which could be inverted to form a dome structure. This would support around 1700 150mm rocks from the quarry while another 500 or so weathered beach rocks would provide a contrast to the more jagged quarry stone which would be employed to create the patterns used in the “tia” coil weaving technique (placemats, bowls etc). The use of the satellite dish also fits within the strong Hikulagi ethos of the re and upcycling of obsolete consumer and industrial materials as an environmental statement.
We are surrounded by music every day, in our houses, in the public space in shopping malls and with our audio devices and through this soundscape to our lives which we build up a huge sound bank of songs and music. Often, we are not aware of how this music is created but we are conscious of its components such as melody, harmony, rhythm, tempo, dynamics, timbre, texture, and form, which work together to create a piece of music. But we rarely investigate them, they are magically and mysteriously assembled, providing enjoyment and diversion There are many though who become obsessed by what a composer, band or singer have created and how these creators have seemingly produced something which touches on our psyche, our emotions and our way of seeing the world. There are some writers, composers and philosophers who try and understand this fascination with what music is and what it does.
Roger Horrocksm is deeply interested in this world of music and his new book “Music Without End; A book of listening” which follows on from his 2022 book “A book of Seeing” delves into areas of music which will resonate with readers as well as offering new perspectives and insights.
As the author says in his preface “I take a very broad approach … since I am interested in popular music, jazz, classical music contemporary classical sounds and music form non-Western traditions (including, Indian, African and Māori).
This very catholic approach has resulted in a book which covers the musical landscapes which most readers will be aware of but also presents new landscapes which will be new, novel and intriguing sending readers off in a quest for these often unknown composers, musicians and compositions.
The four chapters of the book are Music and Listening: A personal History, On Listening, Interviews and Music without End: A History of Western Classical Music
The opening chapter reads very much like the account many music lovers would write- early encounters with music which stimulated great interest in listening and collecting music. For Horrocks this has led to a very wide interest in both classical and popular music. He recounts his exploration of music with its various interwoven strands such as hearing Vivaldi’s “Four Season as the soundtrack to Kenneth Angers 1953 short film “Eaux d’Artifice” filmed at the Villa d’Este.
His music education really developed when he spent time in the1960’s is the US One encounter meant that he saw the Merce Cunningham dance groups performing to music by John Cage and David Tudor and also got to talk with John Cage. An encounter with Arab / Andalusian music in a taxi in Paris as well as exposure to the experimental jazz of the of the 1960’s hearing musicians such as Ornette Coleman and archie Shepp
He also includes miscellany of musical events such as a performance of Handel’s “Messiah” at Crystal Palace in 1857 which had an orchestra of 500 and 2000 singers. Providing a New Zealand context, he notes that two years before the concert the infant Auckland Choral Society had performed the work in Auckland.
For the third chapter the author interviewed ten contemporary musicians who offer different perspectives on the Importance of listening, inspiration and process in the creation of music. These include contemporary composers Eve De Castro Robinson and Annea Lockwood, conductor / composer /performer, Petere Scholes and singer Caitlin Smith,
“Music Without End: A history of Western Classical Music”, is the final chapter in the book takes a broad approach to the history of Western Music. As the author notes, ‘What interests me is the constant evolution of styles and genres, along with development of instruments, venues and technologies.
Here he follows the course of the Western music over 800 years looking at the major periods – Baroque, Romanticism, Late Romanticism, Modernism, as well Atonal Music Serialism and Minimalism, He also devotes space to many of the Russian composers. including Sofia Gubaidulina, Alfred Schnittke and Valentin Silvestrov.
As well as looking at various aspects of music he devotes much of the book in tracing out the historical threads of Western Music he interested is in trying to understand how the music got to be written and the changes in approaches to composition.
In his exploration of the nature of listening he broadens out his enquiry, looking (and listening) at music from various perspectives such as the compositions of John Cage where the music is close to a theoretical or philosophical model.
This exceptional book not only introduces readers to many specialist areas of music, but it does so using an accessible language, providing interesting anecdotes and providing readers with a way of understanding their own approaches to music.
The “Follow button” at the bottom right will appear and clicking on that button will allow you to follow that blog and all future posts will arrive on your email.
Black Grace, If there ever was a time Image: Jinki Cabronero
Black Grace: Celebrating 30 years
Civic Theatre, Auckland
November 21
Then Isaac Theatre Royal, Christchurch
November 25 & 26
Reviewed by John Daly-Peoples
For their thirtieth anniversary finale Black Grace presented two works, one a new piece by Neil Ieremia and a work by the legendary American choreographer Paul Taylor, created in 1975.
Of the first work on the programme “If there ever was a time” Ieremia notes, “I was raised in the church, carried along by its stories, its hymns, its promises. I have been losing my religion for the last forty years. This work is my response to what I see as the weaponisation of faith”.
The work takes an ambivalent approach to his dilemma with the music he uses to propel the dancers a mixture of traditional Pacific music – Samoa Sila Sila and contemporary music including “Voodoo in my Blood” from Massive Attack & Young Fathers and “Monolith” featuring DJ Krush with their anti-capitalist rages.
The set featured a large image of the moon which slowly moved across the rear of the stag while above the stage was cloud form of wispy fabric which ultimately collapses, a metaphor for the failure of the old order and religion.
The music was a mixture of traditional Pacific music – Samoa Sila Sila and contemporary music including “Voodoo in my Blood” from Massive Attack & Young Fathers and “Monolith” featuring DJ Krush.
The work is like a series of rituals with repeated movements and sequences of action and reaction where the physical exertion of the dancers reflect idea about passion and emotion.
Like a lot of contemporary dance, the work owes much to the Stravinsky / Nijinsky ballet “The Rite of Spring” with its rituals and confrontations.
“If there ever was a time” used some of these ideas in addressing issues around religion, colonialism and Ieremia’s ambivalence about religio and its effects on the Pacic Island communities.
The dancers’ gestures and movements are those which have often been used by the company for many years – signalling with the hand, arm and leg displays which are strongly angular and abrupt. Some of the movements are close to rap moves with sharp slides, leaps and pivots, the agitated movements mirroring the frantic sounds of the music.
At one point group of dancers form an elaborate multi-faceted form – a parasite or insect which inches across the stage menacing the sole dancer who skips relentlessly.
The image of this confrontation evokes the imagery of Franz Kafka’s “Metamorphosis” where an individual struggles to find identity and break from conformity.
In another sequence two figures – a betrothed couple, one holding a wedding bouquet enter from either side of the stage, their heads wrapped in cloth, restrained by straining figures. Their anonymity and desperation seem to have been taken from the Magritte painting “The Lovers” where two figures, their heads wrapped in cloth attempt to kiss, suggesting the complexities of love and intimacy.
The choreography was endlessly original and interesting where simple dance steps evolve into unusual and unsettling movements and as the music changes the forms, dynamics and energy evolve.
Black Grace , Esplanade Image; Jinki Cambronero
The second work on the programme was Paul Taylor’s 1975 work “Esplanade”, a piece Ieremia had been wanting to present for many years. It was inspired by the sight of a young woman running to catch a bus. This notion of using everyday movement and elevating it to dance has been a central concept of Black Grace dance since its inception.
The work links ballet, court dance and contemporary movement danced to Bach violin concertos providing a mix of elegance and simplicity.
Much of the time the dancers walk, run, slide, and whirl around the stage seeming to follow some predetermined paths in fluid and orderly formations. Elizabethan court dance refashioned in a modern form.
There were elements of energy and drama when the women took giant leaps into the male dancers’ arms as they rotated around the stage. These bolds moves contrasted with the more tender sequences which emphasised weightlessness and where the dancers met casually, touched lightly, bracing and gesturing in languid movements.
While much of the dancing was at frenetic pace there were also times when the dancers seemed to slow their movements to become more like stop motion sequences highlighting the nature of movement
While the work is based on the movement of the street there is a vibrancy and energy to the work with its combination of rushing and motionless dancers giving the work a visual and emotional power.
The “Follow button” at the bottom right will appear and clicking on that button will allow you to follow that blog and all future posts will arrive on your email.
The Collector; Thomas Cheesemen and the making of the Auckland Museum
Andrew McKay and Richard Wolfe
Massey University Press
RRP $65.00
Reviewed by John Daly-Peoples
Museums have had a lot of critical press over the past few years, viewed as agents of the colonizers because their collections often contain artifacts taken from colonized countries, and their early practices reinforced colonial ideologies by presenting the colonizer as superior. They functioned as a means of control, where European museums collected objects from voyages of exploration and colonies to showcase their dominance and justify the imperial project. But a major thrust of museums has also been to preserve, interpret, and exhibit the local cultural and scientific heritage serving as a bridge between the past and present by collecting objects, telling stories, and providing a space for people to learn, reflect, and connect with history, art, and science.
That has certainly been the aim of the Auckland Museum and the individuals who initiated it, guided it and developed it. A new book “The Collector; Thomas Cheeseman and the making of the Auckland Museum” tells how the Auckland Museum, like man y other museums in the nineteenth century were guided by visionary individuals.
The newly opened Auckland and Institute in 1876 Thomas Cheeseman stands in the doorway
Authors Andrew McKay and Richard Wolfe write about the establishment of the museum’s first custom-built building in 1876 at the northern end of Princes Street. When it opened the director was Thomas Cheesman who had been in the post since 1874, remaining in the post remained in that post until his death in 1923.
They write about the original building which was unfavourably compared to the more ambitious Christchurch Museum. It was “plain, improvised and almost invisible … It was housed in an old public building, with little funding and few staff. But that’s what makes the story compelling. The contrast between the buildings isn’t just architectural — it reflects differing levels of civic support, cultural ambition and access to resources. Auckland’s museum didn’t look like much, but it had people with vision, especially Thomas Cheeseman. Over time, he took that underwhelming space and turned it into a serious scientific institution.”
Under his visionary guidance the Museum and its collections flourished, necessitating a further move and the commissioning of a world-wide architectural competition to design a new Museum for Auckland which would be combined with a war memorial to commemorate soldiers lost in World War I. That new museum opened on its current site in 1929.
Not only did Cheesman manage to the institution for nearly fifty years but as a self-taught botanist he travelled the length and breadth of New Zealand, collecting and recording plants, and observing the geography of the country. During his career, Cheeseman also published numerous important papers on a range of flora, described three plant genera, and numerous plant species from New Zealand and the Cook Islands. At the request of the New Zealand government, Cheeseman began his magnum opus, Manual of the New Zealand flora, which was first published in 1906and in 1914 he edited the two-volume work Illustrations of the New Zealand flora.
Thomas Cheeseman
Cheeseman met or corresponded with many of the scientists in New Zealand as well as extensive professional relationships with local and international colleagues, including the German-born geologist and director of the Canterbury Museum, Julius von Haast, the geologist James Hector of the the Colonial Museum, the geologist, zoologist and museum director Frederick Hutton as well as Sir Joseph Hooker at the Royal Botanic Gardens in Kew, England.
Early on in his career he even corresponded with Charles Darwin as the authors write. “Charles Darwin was arguably the most famous scientist in the world and also one of the most controversial. And it wasn’t just a lucky moment. Cheeseman’s note was careful, respectful and scientifically rigorous. It showed that he wasn’t just some amateur with an opinion — he was a careful observer who took the work seriously. Darwin saw that. For Cheeseman, it must have been thrilling and validating. It also helped open doors — that exchange helped establish his credibility in the scientific world, and it reinforced the idea that valuable knowledge didn’t just come from Oxford or London, it could come from a young man on the edge of empire, with a sharp mind and a notebook. That Cheeseman dared to write at all — and so confidently — speaks volumes about both his scientific maturity and his quiet self-assurance.”
The book highlights Cheeseman’s efforts to develop the taonga Māori component of the museum and also touches on the ethically sensitive area of collecting the art and culture of Māori noting ‘While Thomas Cheeseman was largely guided by the norms of nineteenth-century science, some of his actions — particularly around the acquisition and display of taonga Māori — now fall into ethically ambiguous, if not outright troubling, territory. His drive to build the Auckland museum’s collections sometimes led him to treat cultural objects as specimens, detached from the communities that made and valued them.
His acquisition methods could also be problematic. In several cases, taonga were obtained through missionary networks, collectors or private sales, often with little documentation about provenance or permission. Cheeseman rarely questioned the ethics of these transactions… These actions were not driven by malice, but rather by an unshakeable belief in the civilising power of museums and the primacy of scientific classification.”
The book tells the history and development of the Auckland Museum and its progress over more than fifty years to the triumph of the building on the present site in Auckland Doman. It also tells of the journey of Thomas Cheeseman who become a great person of influence not just in Auckland but nationally. The book also gives an account of the changing scientific and cultural landscape of the latter part of the nineteenth century and the early part of the twentieth century.
It is a well-researched and written book, thoughtfully designed with numerous images which help tell the entwined stories of Cheeseman, the development of scientific inquiry, the museum and museum’s collections.
Andrew McKay holds a PhD in art history from the University of Auckland and was a Professional Teaching Fellow in the university’s art history department.
Richard Wolfe is an Associate Emeritus of the Auckland War Memorial Museum and from 1978 to 1997 was Curator of Display. He has written numerous books on New Zealand art, history and popular culture.
The “Follow button” at the bottom right will appear and clicking on that button will allow you to follow that blog and all future posts will arrive on your email.
New Zealand Arts Review 