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Embassy

Richard Bell

About the project

Period

ongoing since 2013

Location

Melbourne and other locations

External links

Artist website

Proposed by

The Karrabing Film Collective

Topics

Indigenous Rights Pedagogy & Education Social Justice

Know more

In 1972, the Aboriginal Tent Embassy was established outside the Australian national parliament. It was erected to challenge the status, treatment, and rights of Aboriginal people in Australia. Forty-six years later, the Tent Embassy remains in place, one of the longest ongoing protests in the world. As an extension of this protest, Richard Bell’s Embassy (2013–) is a public space for imagining and articulating alternate futures and reflecting on or retelling stories of oppression and displacement, drawing on black power politics, theatre and performance art.

So far, Embassy has been shown in many cities across the world including Moscow, Amsterdam, New York, Brisbane, Sydney, and Cairns. In each case, Embassy has addressed its local context. For example, in Performa 15 in New York, activists from Black Lives Matter, the Black Panthers and the Idle No More movement gathered to screen films, give lectures and discuss issues in a spirit of solidarity. At Cairns Indigenous Art Fair, local indigenous elders, activists, and artists discussed strategies of resistance.

In its ability to demount and reappear in different contexts, Bell sees his Embassy as a satellite of the original Tent Embassy, utilizing his agency within the infrastructure of art as a means of furthering its reach. Embassy maintains a global presence as part of the long history of Indigenous diplomacy asserting Indigenous sovereignty and resilience in the face of relentless settler-colonial oppression, which often manifests in the denial of basic human rights.

Bell asserts that the work is understood as coalition building, seeking solutions towards fairness through solidarity.

About the artist

Richard Bell lives and works in Brisbane. He is a descendent of the Kamilaroi, Kooma, Jiman and Goreng Goreng peoples. He was an activist and community worker for the New South Wales Aboriginal Legal Service in the 1980s before becoming a full-time artist and co-founding the Aboriginal art collectives Campfire Group in 1990 and proppaNow in 2004. He works across painting, installation, performance, and video. Bell is one of Australia’s most significance artists and his work explores the complex artistic and political problems of Western, colonial and Indigenous art production. He grew out of a generation of Aboriginal activists and has remained committed to the politics of Aboriginal emancipation and self-determination.

Contents

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Video statement by Richard Bell for the 2019 Visible Temporary Parliament at Paris City Hall
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External link
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Read the article "The Aboriginal Tent Embassy" by Monica Tan for The Guardian, 2016
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Read the text "Dream Teaming: Richard Bell’s Embassy" commissioned by Visible to Rachel O’Reilly, 2019
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Read Alba Folgado's advocate speech for the Visible Award 2019 at the Hôtel de Ville in Paris, on November 16th, 2019
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Richard Bell, Embassy, 2013-Ongoing. Installation View, 20th Biennale of Sydney, MCS, 2015
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Richard Bell, Embassy, 2019
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Richard Bell, Embassy, 2019
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Richard Bell, Embassy, 2019

Related Contents

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Dream Teaming: Richard Bell’s Embassy
Richard Bell describes the first Aboriginal Tent Embassy on the parliament lawns of Canberra, Australia, on 27 January 1972 as ‘Australia's greatest work of performance art’. Bell was born in Charleville in Queensland in 1953 and raised on apartheid-style reserves before seeing the historic event of the Aboriginal Embassy’s emergence on national television as a seventeen-year-old high school student.
Discover more
Embassy
Richard Bell’s Embassy (2013–) is a public space for imagining and articulating alternate futures and reflecting on or retelling stories of oppression and displacement, drawing on black power politics, theatre and performance art.
Discover more
Richard Bell’s Embassy
The core basis of Embassy is to generate a space for gathering and debate, where it is possible to assert the rights of aboriginal people. The project wants to ensure that aboriginal history is not dismissed anymore by the Australian state, and it does so by speaking of these issues to the world at large. Its projection into other realms, through the platform of contemporary art, aims to create a change for oppressed people globally. Furthermore, it represents an attempt to use art as a socio-political tool, from which activists and people fighting for human rights can benefit.
Discover more
Salt
In 2009, some Karrabing boated to their remote country in northern Australia. Half got off at one beach, the other half continuing down the coast. When the first group returned to the beach, the boat was nowhere in sight. Just before a swarm of mosquitoes—bred in inland swamps—overtook them, the boat materialised. It had been stranded down the coast, the motor refusing to start. Corroded wiring, angry ancestors, racialised capital, or Jesus: Salt comprises five ten-minute films. Each film steps seamlessly from one geography of explanation to the next as if through a strange door. Characters get on a boat in a backyard and step out onto a beach.
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Karrabing is not a clan, not a language group, not a nation. It is an aspiration – A conversation on the Karrabing Film Collective
Karrabing is not a place or a people. Karrabing refers to the state when the vast coastal tides are at their lowest and is contrasted to karrakal, when the tides at their highest. What existed in 1984 were a group of interrelated families who had been interned on the Belyuen Community in the 1940s. The Australian government shifted course in the late 1970s from Indigenous assimilation to so-called Indigenous self-determination. Land claim hearings and cultural heritage protection were heralded as the cornerstone of this new era of social justice.
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Indigenous, Not Homogenous
The form in which nation-states show their commitment to this common plight is the international treaty. We-the-People of this nation-state agrees to commit ourselves to doing such-and-such to achieve a common future built out of our differentiated pasts and present. I think it is right here that the concept of obligation might disrupt this contractual imaginary and the specific ideology of common and different that underlies it.
Discover more
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