viktoriya kalyuzhna book2

Relocating the Koori Heritage Trust

ContentsAbstract Essay Preface Research Topic I - Housing Effects on Young Adults Diagram - Statistical Research - Housing Provided to Indigenous Communities - Five Words of Importance - Site Exploration - Site Circulation Study - Circulation Exploration - Interior Design Exploration - Form Exploration - Tourist Destination - Seeking Guidance - Surrounding Area Collage - Further Site Exploration - Yarra Yarra Rowing ClubMelbourne University Rowing Club ( Final Site)Existing ConditionsSpatial Program ExplorationExploring Indigenous SitesThe Koorie Heritage TrustLooking For Design CuesArtefact SymbolsForm Informing DesignRelocating KHT Archives / PrecedentsSensory System SchemeProposed Time CapsulesProposed Seating AreaProposed Ground FloorProposed History Embodiment - DeathProposed History Embodiment - StoriesProposed Cultural Embodiment - Auditory, Visual , Tactile , ScentProposed Ground Floor PlanProposed First Floor PlanSection BSection ABibliography

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The recent growth in restructuring Indigenous tourist experience in Melbourne has led to improvements in promoting the culture of original inhabitants of the land, which has been overlooked and marginalized to date. For that same reason, the Koori Heritage Trust is looking for new premises that will rebrand the organization whilst protecting, promoting and preserving the Koori culture. My proposal is to relocate the Koori Heritage Trust to Melbourne University Boat Club built in 1859. Its archi-tecture is representative of the formation of Melbourne and its society, the devastating history of Indigenous communities hidden within, as well as reshaping of the land and the Yarra River which was once flowing with clear water. The mere relocation is a gesture of giving back the land to its original inhabitants allowing visitors to become embodied within a space informed by land, a connection that is critical to the Indigenous community and missing from the tourist scene.

Abstract

My research paper evolved from an issue I initially began to pursue “The effects of housing conditions on Indigenous young adults in Northern Territory”. My aim was to create a center, which would provide the users with a space and program allowing for improvements in their lives. From research it became evident that in order to provide the Indigenous community with appropriate housing it was important to consult with the presumed inhabitants in order to eliminate the same mistake made by the Western World, leading Indigenous communities protesting and leaving homes that did not correlate with their way of living. In order to overcome this, it was important to start looking for a site to which I could access as a designer, allowing for communication with its Indigenous community. Further research brought to the conclusion that Melbourne city provides effective centres for young adults on the issue topic. The process of looking for appropriate site led me to question “Why isn’t there a strong presence of Indigenous culture within the Western World?”, “As a non resident of the city, would a person learn about the original inhabitants of the land?”, and finally “How is Indigenous culture experienced in Melbourne?”.

Preface

Housing Effects on Young Adults“The material, spatial and symbolic aspects of a child’s physical home environment significantly influences a child’s development.” - Bartlett 1997

SAFETY

$

ENVIRONMENTAL ALLERGENS TOXICANTS CLEANLINESS, DISREPAIR

BUILDING HEIGHT, OUTDOOR PLAY

CROWDINGHOUSING

AFFORDABILITY

HOMEOWNERS FREQUENT MOVES HOMELESSNESSNEIGHBOURHOOD CHARACTERISTICS

CHILD DEVELOPMENT

Increases wheezing and coughing Risk for recurrent asthma

Behavioural problem and IQ reductionEmotional and social problemsAttention deficit disorder, hyperactivity, distractibility etc.

Social withdrawal Neuroticism

Psychological distressIncreased conflict in family

Less behavioural problemsBetter academic performance

Greater math and reading achievementsBetter chance of graduating from highschool

Consistency in social interactions and life experiences

Negative impact on educational outcomesBehavioural problems

Fall behind by 3-12 months of learning

Child protection agenciesfoster care placement (3/10)Psychological distress (depression, anxiety)Personal and social development difficultiesHealth problems and hungerPoor academic achievement, lower future expactations

Less sociable relationship with neighboursElevated behavioural problemsPoor academic outcomes

Negative parenting due to stressIncrease of health problemsPoor educational outcomes

Deprived neighbourhood > low quality housing, polluted sites, heavy traffic routs Few child-care facilities, schools, shop-ping centres and public transport facilities More public primary schools, police sta-tions and public swimming pools

Statistical Research

2001 DISCRETE INDIGENOUS COMMUNITIES BY USUAL POPULATION

2001 DISCRETE INDIGENOUS COMMUNITIES BY USUAL POPULATION

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2011 INDEX OF EDUCATION AND OCCUPATION2011 INDEX OF ECONOMIC RESOURCES2011 INDEX OF RELATIVE SOCIO-ECONOMIC ADVANTAGE AND DISADVANTAGE

Most Disadvantaged Most Advantaged

By researching into areas of advantage and disadvantage within Indigenous communities I was able to edit the choice of site for this project, however these statistics could not solely be relied on due to the fact that these statistics are representative of Western views.

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50 %

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75 %

DWELLINGS %PERSONS %

75.3

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10.6

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8.8

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5.3

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NATURE OF OCCUPANCY OF INDIGENOUS HOUSING

SIHIP (Strategic Indigenous Housing and Infrastructure Program)

SITE / Ltyentye Apurte

- 80 km FROM ALICE SPRINGS- POPULATION APPROX. 600- 1 STORE & 2 TAKE AWAY STORES- CLINIC- SCHOOL- TENNIS COURTS- RELIGION - CATHOLIC MASS DAILY

Established as the Santa Teresa Catholic Mission in the 1952 to house Aborigi-nal people who mostly came from the Alice Springs region. The history of the community can be traced to the 1920’s when a camp was set up in Alice Springs near Anzac Hill by local Arrernte people moving in from the bush. This movement from the north, east and west was in response to deprivation and other circumstances. In the early 1930’s the camp was moved north to Charles Creek. The arrival in 1935 of Father P.J.Moloney, a Roman Catholic missionary and later Frank McGarry a lay missionary resulted in the establish-ment of a school for Aboriginal children in Charles Creek camp in 1937. The mission that grew out of this camp was originally known as the “Little Flour Mission”, re�ecting the system of “rewarding” Aboriginal workers with “a little bit of �our, sugar and tobacco”. Under the Catholic Mission the name then evolved into the Little Flower Mission and �nally became known as Santa Teresa.

Darebin Parklands

Bunjil created Darebin Creek and surrounding bushland for people to �nd joy and be at peace within themselves and others. The Wurundjeri clan of the Woiwurrung people have cared for this land, and enjoyed it, through many millennia. Whoever you are who reads this, you are now invited to �nd joy and peace here, for yourself.

Aim of the TrailThe Spiritual Healing Trail is a gift from the Aboriginal and Torres Strait Islander commu-nity as a gesture of reconciliation. It aims to promote personal good health through improving our emotional and spiritual well-being and a sense of being connected to the land where we reside, to others and most importantly ourselves.

How does the trail work?The Spiritual Healing Trail is simple. All you have to do is follow the map and directions in the brochure to get from site to site, and allow the instructions for each site to lead you through your healing journey.

SPIRITUAL HEALING TRAIL1. GATHERING - gather your thoughts, identity and prioritise your issues. Take time to meditate on your problems.

2. PURIFYING- let the water wash away issues you have no control over.

3. CONTEMPLATION - draw energy from the good things in your life. Consider how you are feeling with your journey. Connect yourself with the spirit of space.

4. POSSIBILITIES - one step at a time. Walk along the edge of the creek until you �nd another crossing. There is a �sh ladder located here. The ladder is symbolic of the need to take one step at a time to overcome big obstacles.

5. READY TO GO - you’re on top of the world and on top of your issues. Take some time to sit on top of the hill. Summarise all the key points and conclusions you have reached to develop an action plan for the future.

7800 houses were analysed around Australia.

70% Lack routine maintenance21% faulty construction9 % damage, misuse or vandalism35% had a working shower10% had a safe electrical system58% had a working toilet

7800 houses were analysed around Australia

70% lack routine maintenance21% faulty construction9% damage, misuse or vandalism35% had a working shower10% had a safe electrical system58% had a working toilet

Housing Provided to Indigenous Communities.

Blood on the Wattle (2013) commemorates all who have died as a result of the continu-ally present colonial condition. The work comprises a perspex coffin holding close to 300 blown glass black bush yams. These indigenous fruits represent the large and unknown number of Indigenous peoples who have died due to factors of white settlement. Disease, displacement, drugs and alcohol along with massacre, eugenics, violence, deprivation and passive genocide are ways in which Indigenous Australians have died at the hands of Eu-ropean colonisers since 1788. In 2012 Indigenous Australians only make up 2.5% of Aus-tralia’s population as they continue to suffer the effects of colonial rule.

The juxtaposition of the perspex coffin and blown glass also bear significance in this work symbolising the containment of Indigenous peoples as well as the enforcement of western culture and ways of life. The work was created to provide a place to mourn and remember those who have died during the colonisation of Australia.

Five Words of Importance Five words were selected to incorporate and to inform the design process. These are “iden-tity”, “integration”, “opportunity”, “Private” and “Public”. This would provide housing or a cen-tre that would answer the common spatial needs to an Indigenous Community.

Yhonnie Scarce Identity

“What architecture and architects can bring to the process is the capacity to raise it to the next level, to add some poetry to the buildings to make them more aesthetically appealing, and then start to innovate, to build a best practice model of what Indigenous housing can be”.

“There’s this one-size-fits-all approach, you need to be conscious of the specifics of place when creating appropriate responses, rather than assuming there’s a simple, easy-fit solution”.

“We must design projects for Indigenous people which give a sense of identity through the built environment, but which aren’t clichéd or stereotypical, or patronising in their references”.

“We can’t continue defaulting to primitivism as a way of constructing aboriginal identity. Aborigi-nal people are modern people too”. J. Greenaway

Integration Jefa Greenaway

Jefa Greenaway, University researcher and Director of Greenaway Architects, explored the idea of Indigenous place-making and how to deal with the com-plex problems of finding ways to create culturally appropriate architecture in remote locations. His work focuses on exploring different ways and ideas of what Indigenous housing might be, and building on his practical experiences working with Indigenous communities in the Pilbara region of Western Aus-tralia.

OpportunityThe space had to provide Indigenous youth with opportunities to better their education and which would provide a feeling of security, acceptance, support and peace to assist with daily stress. By researching Indigenous youth campaigns, young people spoke of the desire to be able to go to school and receive the same opportunities as the rest of public schools provide.

Public and PrivateIt was important to provide a space that would be utilised as a private and public space. This would allow for young adults with a private space to study or to relax whilst at the same time allowing them to communicate with others when needed. Such a space would also allow people on the outside to learn about Indigenous culture.

This is a conceptual project for New York city proposing a public and private space in the centre of the city. Its design is successful in the way that its form and function is informed by the cities grid and the needs of privacy within a busy environment.





Darebin Parklands















Darebin Parklands











Site Exploration

Ltyentye Apurte

- 80km from Alice Springs- Population Approx. 600- 1 Store & 2 Take Away stores- Clinic- School- Tennis Courts- Religion - Catholic Mass Daily

Established as the Santa Teresa Catholic Mission in the 1952 to house Aboriginal people who mostly came from Alice Springs region. The history of the community can be traced to the 1920’s when a camp was set up in Alice Springs near Anzac Hill by local Arrente people moving in from the bush. This movement from the north, east and west was in response to deprivation and other circumstances. In the early 1930’s the camp was moved north to Charles Creek. The arrival in 1935 of Father P.J. Moloney resulted in the establishment of a school for Aboriginal children in Charles Creek camp in 1937. The mission that grew out of this camp was originall known as the “Little Flour Mission”, reflecting the system of “reward-ing” Aboriginal workers with “a little bit of flour, sugar and tobacco”. Under the Catholic Mission the name then evolved into the Little Flower Mission and finally became known as Santa Teresa.

Site 1

In order to provide the Indigenous community with appropriate housing it was important to consult with the inhabitants in order to eliminate the same mistake made by the West-ern World, leading Indigenous communities protesting and leaving homes that did not correlate with their way of living. For this reason the site was disregarded, leading to search for new location within Melbourne City.





Darebin Parklands











It is said that Bunjil created Darebin Creek and surrounding bushland for people to find joy and be at peace within themselves and others. The Wurundjuri clan of the woiwurrung people have cared for this land, and enjoyed it, through many millennia.

The spiritual Healing Trail is a gift from the Aboriginal and Torres Strait Islander community as a gesture of reconcilliation. It aims to promote personal good health through improving our emotional and spiritual wellbeing and a sense of being connected to the land where we reside, to others and most importantly to ourselves. Individuals can follow the map and directions in the brochure to get from site to site, and allow the instructions for each site to lead you through your healing journey.

Darebin Parklands

Site 2

Darebin Parklands would have been a suitable site for the Indigenous Community Centre . It is a well known destination to the Indigenous Community; its guided walk aims at pro-viding a healing experience that the Community Centre requires. It is however located in an area that is not easily accessible to those living on the other side of the city. The search continued focusing on areas withing Melbourne CBD.

Major Projects Victoria has conducted a preliminary analysis on the development of the 20 to 25 hectare E-Gate site located at gate ‘E’ in the Melbourne rail yard area, just 2kms from the CBD in West Melbourne.The State Government has determined to further progress the proposal to develop the E-Gate site for urban development, grow the Victorian economy and generate new jobs. E-Gate can support Melbourne’s projected growth through the provision of housing for up to 12,000 residents and 200,000 square metres of commercial and associated retail space.E-Gate will have strong public transport connections including to the North Melbourne train station and potentially a new tram service into the site thus minimising car use.The potential inclusion of public facilities such as sports �elds, a library and possibly a school will attract families as well as the young and the old to create a vibrant mixed community.

Today, more than 4,000 people call Docklands home and over 7,000 people work there. By 2020, it is expected that Docklands will:

-become home to approximately 20,000 residents -welcome more than 40,000 workers each day -attract more than 20 million visitors each year.

DOCKLANDS

POTENTIAL SITE LOWER DOCKLANDS

Major Projects Victoria has conducted a preliminary analysis on the development of the 20 to 25 hectare E-Gate site located at gate ‘E’ in the Melbourne rail yard area, just 2kms from the CBD in West Melbourne.The State Government has determined to further progress the proposal to develop the E-Gate site for urban development, grow the Victorian economy and generate new jobs. E-Gate can support Melbourne’s projected growth through the provision of housing for up to 12,000 residents and 200,000 square metres of commercial and associated retail space.E-Gate will have strong public transport connections including to the North Melbourne train station and potentially a new tram service into the site thus minimising car use.The potential inclusion of public facilities such as sports �elds, a library and possibly a school will attract families as well as the young and the old to create a vibrant mixed community.



DOCKLANDS

POTENTIAL SITE LOWER DOCKLANDS



Major Projects Victoria has conducted a preliminary analysis on the development of the 20 to 25 hectare E-Gate site located at gate ‘E’ in the Melbourne rail yard area, just 2kms from the CBD in West Melbourne.The State Government has determined to further progress the proposal to develop the E-Gate site for urban de-velopment, grow the Victorian economy and generate new jobs. E-Gate can support Melbourne’s projected growth through the provision of housing for up to 12,000 residents and 200,000 square metres of commercial and associated retail space.It will have strong public transport connections including to the North Melbourne train station and potentially a new tram service into the site thus minimising car use.The potential inclusion of public facilities such as sports fields, a library and possibly a school will attract families as well as the young and the old to create a vibrant mixed community.

Docklands - E Gate

Site 3 E Gate was considered as one of the choices for the Community Centre due to it being located near the Maribyrnong river and it would answer the brief of Melbourne city, giving the site function and new life. The fact that the site is off the grid and covers a large area of the land, it made it not suitable to design a community centre within.

Site 4

120 M

Princes Bridge

Before choosing the final site I focused on potentially designing a Community Centre un-der the Princes bridge which signifies the hidden indigenous culture within metropolis. Before European settlement, the Yarra River was a major food source and meeting place for local indigenous people, the Wurundjeri people. They called the river Birrarrung - “Place of Mists and Shadows”. Its shores were lined with gums, wetlands and grasslands, with creeks and falls joining the river, and falls frequently breaking its flow. It also remains a popular tourist site, as well as a spiritual destination for many Victorians, both indigenous and non-indigenous thus the river provides a direct link to nature for the community.

Listed under Indigenous Cultural Heritage

DOWN DOWN UP DOWN DOWN UP DOWN DOWN UPDOWN DOWN

PRINCESS BRIDGE SWAN ST. BRIDGE MORELL BRIDGEPUNT RD. BRIDGE

DOWN DOWN

CREMORNE RAIL BRIDGE

DOWN UP

CHAPEL ST. BRIDGE

UPUP

River Traffic Direction

The middle section under the bridge was chosen as the final placement for the site as it allows for the marine river rules to not be breached. Despite the frequent breach of marine rules, the law requires all marine river traffic to keep to the right side of the shore leaving the middle section of the river free.

Low TrafficMedium TrafficHigh Traffic

N

Circulation Study

I began to explore how the interior might function trying to incorporate within it a room for social gather-ing, a private area, a public area, a study area and support for children and adults.

SOCIALGATHERING

EVENTSSTUDY SUPPORT

PRIVATE

PUBLIC / WETLANDS OF REST

SUPPORT

STUDY

SOCIAL / EVENTS

PRIVATE

PUBLICPRIVATE

STUDY

SOCIAL / EVENTS

PUBLICSUPPORT

SOCIAL / EVENTS PRIVATE

PUBLIC

SUPPORT

STUDYSOCIAL / EVENTS

PRIVATE

SOCIAL / EVENTS

STUDYSUPPORT

PUBLIC

PRIVATE

STUDY

SOCIAL / EVENTS

PUBLIC

SUPPORT

Spatial Circulation Study

Interior Exploration These sketches were inspired by cave structures in Victoria as well as shelter and plant life that would create a distinct organic design that in a contemporary way speaks of Koori culture.

Form Exploration I explored the concept of Koori weaving which could inform the design. Bottom left pho-tograph depicts the shape of a shield which could be applied to an entrance facade, fur-niture or room dividers. Bottom right photograph depicts a bridge to go across the Yarra River towards Birrarung Marr Park with tree-like statues protruding from the water. Smaller photographs depict decorative forms that could become part of the bridge. The idea of po-tentially constructing a bridge was the belief of Koori culture that everything in the world is connected to one another, therefor I believe this would have created a stronger link to other sites within the surrounding.

Tourist Destinations Whilst I was searching at the available organizations that help and/or promote Indigenous culture in Melbourne, I embarked on five of the most advertised tourist destinations. I was astounded to find out that these destinations were either a gallery, a park with few Indig-enous statues or a store selling Indigenous goods. A new topic issue was formed making me question “How can Indigenous culture be experienced in its many ways in Melbourne CBD?”. As my original topic aimed at solving housing issues in Northern Territory, it would be unwise to attempt to resolve this issue within Melbourne CBD considering there are a number of existing organizations helping Indigenous youth. Thusly, a Community Centre showed itself to be a more appropriate design proposal wihin the city centre.

Ian Potter Centre Bunjilaka Gallery Koori Heritage Trust

Birrarung Marr

Koori Connec-tions Altair

Dear Mr. Berg,

On 26th of August I attended a lecture you presented to the Architecture department at Monash University. Thank you for the great insight into your story of becoming an architect and information on how to approach designing for indigenous communities.

I have been meaning to write to you prior to the lecture regarding any advice you might be able to give me for my current project as part of Interior Architecture course at Monash.

I am currently designing an experiential space for non-indigenous communities amongst Melbourne’s Rowing clubs near Yarra River. This attempts to answer the question “How can Indigenous Culture be experiences in its many ways in Melbourne CBD whilst catering for the first occupants of the land?”.

Melbourne offers a variety of destinations providing experience of Indigenous culture in-cluding the Enterprize Park - ‘Scar: A stolen Vision”, Bunjil Statue, Koorie Heritage Trust-Cul-tural Centre which offers walks and Indigenous products, Koorie Connections Altair, Bun-jilaka (Melbourne Museum) and many more. These educate, tell stories and represent the culture in one way or another. As a near graduate it is my aim to design a highly experiential space that is different to a museum or a gallery, focusing on tactile features within the space representative of the land before Melbourne city was built.

I have researched the work of Gregory Burgess Architects, Merrima Design, Jefa Greenaway, Julie Cracknell and Peter Lonergan and many more. I was able to extract common design approaches however I am questioning whether I could use it considering I am designing a public space/experience.

From research it is clear that when designing for Indigenous Communities, there has to be a process of collaboration between the two. Although I am not designing for the Indigenous, my work will preserve, represent and develop further presence of the Aboriginal culture in Melbourne CBD.

I am eager to question the right people for this project regarding the site, the site choice, what needs to be presented and represented within that site, whether there is a better site in Melbourne for what I am trying to achieve, if the uses within the space are appropriate, suggestions of how the space should be experienced, what activities to introduce and most importantly not to upset Aboriginal communities by architecturally misrepresenting them or vice-versa.

I would appreciate any feedback or suggestions you may have and I look forward to your lecture on Wednesday the 28th.

Yours Sincerely,

Viktoriya Kalyuzhna

Hi Viktoriya

For this sort of project it is probably inappropriate for there to be any direct collaboration with the Aboriginal Community.

The risks of direct collaboration about this sort of projects are, to name but a few, raised expectations about an actual project, the time burden on community and the difficulty in getting broad enough consultation for it to be meaningful.It may be better to include in your proposal a method for undertaking this collaboration instead.

However if you are just after some general feedback, I am happy to look over your proposal and offer my views, on behalf of IAV.

Also as I mentioned the other day, given the nature of your proposal, I think you are also better off basing your ideas on your own experiences - what has interested and intrigued you while undertaking this research? How could you convey that sense of interest to other non-Indigenous people?

Hope that helps

Seeking Guidance

Surrounding Area Collage This collage outlines the minimal presence of Indig-enous culture in the area and in Melbourne as a whole.

Further Site Explorations The reason why I began to search for a new site at this stage was due to several issues. Indigenous communities did not build on wa-ter, therefore it would be inappropriate to build under the bridge. Secondly it was iportant to search for a site where Indigenous people would have inhabitat at some point. The boat sheds adjacent to the bridge offered a solution that would solve these problems.

Yarra Yarra Rowing Club Out of all the Rowing clubs, I first looked at the Yarra Yarra Rowing Club. This is due to the fact that it is a fairly new buildig which has been rebuilt after several fires within the club. This meant that because it is not heritage listed, the space could be rebuilt to suit my project. At the same time it provides an amazing panorama view from within making the person feel embodied within nature.

Rest Room

Social Gathering(underground shelter)

Private SpacesIndigenous Canoes

Semi - Private

Study Area

Life Coach

Hammocks for Sleep

Public OutlookIndigenous Cafe

Lower left floorplan sketch represents existing conditions. Upper left floorplan sketch proposes initial ideas of distributed spaces.

Ground Floor First Floor

Melbourne University Boat Club

Built in 1859, MUBC became the selected site choice. Its architecture is representative of the history of Yarra River, of Melbourne and its society, and the devastating history of Indig-enous communities hidden within. To Indigenous the Yarra River was a life-source that had been etched into the landscape by the ancestral creator spirit Bunjil. This life source was destroyed when British colonisation transformed the river in order to help boats and ships come through, causing the river to change its color and killing the conditions for fish. The mere location is a gesture of giving back the land to its original inhabitants.

MELBOURNE UNIVERSITY CLUB

Facade

Existing Conditions

GROUND FLOOR PLAN SCALE 1:150

A A

B B

FIRST FLOOR PLAN SCALE 1:150

A

B

A

B

A

B

A

B

SECOND FLOOR PLAN SCALE 1:150

SECTION A SCALE 1:150

SECTION BSCALE 1:150

A

B

A

B

SECOND FLOOR PLAN SCALE 1:150

Rest Kitchen

Social / seating

Eating

Initial Spatial Program Allocation

FIRST FLOOR PLAN SCALE 1:150

A

B

A

B

Social / seating

Eating Area

Activity Room

Didgeridoo

Weaving

Painting

Bunjilaka

Gallery

Koori Heritage Trust Ian Pott

er Centre

Birrarung Marr

Koori Connections Altair

A

B

C

D

E

F

G

H

I

J

K

Bunjil Statue

First People’s Exhibition

Tjanabi Re

staurant

Kings Domain Restin

g Place

Royal Botanical Gardens Cultural Walk

Sir Douglas and Lady

Gladys

Nicholls Memorial Statue

Scarred Tree

SITE: MELBOURNE UNIVERSITY BOAT CLUB

Exploring Indigenous SitesI explored all of the available Indigenous tourist destinations in Melbourne CBD seeing what they offered their visitors. I discovered that was was missing in those spaces is the connection to land which is so crucial to the Indigenous communi-ties. The visitor had no way to experience the culture rather than just to learn about it.

The Koori Heritage Trust Recently the Koorie Heritage Trust went up for sale hoping to relocate them-selves to a new location which would offer the opportunity for the business to reflect, review and rebrand the business making a more successful transition. As it is located on Batman’s grid, I am proposing to relocate the Trust to Melbourne University Boat Club which would become central to tourists of Melbourne city whilst letting the Indigenous Community to reclaim the land.

The tree, the stairs and the artwork within the space are the most successful featured of the Heritage Trust. Al-though the exhibition is visually inviting, it does not provide a strong connection to the land. It feels like largely the exhibi-tion upstairs is filled with photographs which makes the visitor aware of the fact that they are 2D archives. Object and painted archives are stunning and they deserve a better space in which to be exhibited.

Looking for cues to inform the design process

These photographs represent Indigenous traditions that would inform my design. These include Painting, engraving, weaving, circular gatherins, family and so-cial situations, blankets, music and performance, ca-noeing, food, leasure, use of existing materials, open shelter and made-up play.

Parrying shieldVictoria mid 19th c.Wood

The shields o r the symbols upon the shields represent identity. You can liken them to what we u se n ow a s titles for our houses. The lines, the colours, the carvings - they tell people who you are and, more importantly, they tell people where you come from.

Canoe1990sBark (red gum)

“Take the time to look at your environment, take your time to look and learn of where you are.”

BoomerangVictoria mid 19th c.Wood

Koori Shields series2005

The shield or symbols upon the shields represent identity. The lines, the col-ours, the carvings - they tell people where the you come from.

Koori Symbols and Canoes

Campfire or tree

Person Journey Path Shield

River Shelter Sites

People sitting

Star or sun

Yams

Forms Informing Design Before European settlement, the Yarra River was a major food source and meeting place for local indigenous people, the Wurundjeri people. They called the river Birrarrung - “Place of Mists and Shadows”. Its shores were lined with gums, wetlands and grasslands, with creeks and falls joining the river, and falls frequently breaking its flow. It also remains a popular tourist site, as well as a spiritual destination for many Victorians, both indigenous and non-indigenous thus the river provides a direct link to nature for the community. By incorporat-ing the contour of the river and by using Indigenous symbolism I am able to design a space that is connected to the land and traditions.

Koori Symbolism Birrarung before colonization impact

Relocating Archives from the Koori Heritage Trust

Artefacts Pictures/Paintings Photographs Oral History

Jean-Marie Tjibaou Cen- Ernesto Neto Yhonnie Scarce Cornelia Parker Koorie Weaving

Precedents and Inspiration

Named after Jean-Marie Tjibaou, the leader of the independence move-ment who had a vision of establishing a cultural centre which blended the linguistic and artis-tic heritage of the Kanak people.

“a cultural centre devoted to Kanak civilization, the place that would repre-sent them to foreigners that would pass on their memory to their grand children”

These indigenous fruits represent the large and unknown number of Indigenous peoples who have died due to factors of white settlement. Disease, displacement, drugs and alcohol along with massacre, eugenics, violence, deprivation and pas-sive genocide are ways in which Indige-nous Australians have died at the hands of European colonisers since 1788.

His installations are large, soft, biomorphic sculptures that fill an exhibition space that viewers can touch, poke, and walk on or through. They are made of white, stretchy material -- amorphous forms stuffed with Sty-rofoam pellets or, on occasion, aromatic spices.

Parker’s compelling trans-formations of familiar, everyday objects investi-gate the nature of matter, test physical properties and play on private and public meaning and val-ue. Using materials that have a history loaded with association, a feath-er from Sigmund Freud’s pillow for example, Parker has employed numerous methods of exploration- suspending, exploding, crushing, stretching ob-jects and even language through her titles.

Koorie Weav-ing is unique for its tech-nique where the objects look like circu-lar strips com-pacted next to one another

VISUAL SYSTEM

Bush Creek Birds Music Language

Scented Banksia Nut Acacia Bush Tucker Food Rituals ( Image: Welcome Ceremony ) Canoeing

Sand Timber Bluestone Paint(ing)

MATERIALS

AUDITORY SYSTEMTASTES - SMELL SYSTEMBASIC ORIENTING SYSTEMHAPTIC SYSTEM (TOUCH)

J. J. Gibson’s Sensory System Scheme In order to provide that connection to the land and to feel embod-ied within Indigenous Culture it was important to focus on the hu-man sensory system as it is these senses that are able to unite us with the world.

Deaths by colonisers Stories of Colonisa-tion impact

Light > spirits in the sky

Sound > nature, language,music

Nature >scent, tactility

The first time I

saw my mother again, was when I turned 30. It was hard to feel the connection that a mother and a child usu-

ally have .

Proposed Time Capsules

Proposed Seating Area

The visitors are encouraged to begin or to end their journey in the seating area where they will witness “Welcome to the Country” and dancing ceremonies. Here the visitors will be offered to try bushtucker food to learn about the Indigenous culinary.

Proposed Ground Floor

On the ground Floor there are three circular pods made from timber poles to resemble a basket weaving technique of Koorie culture. The first pod is for dot painting sessions, the middle pod is for story telling sessions within which is located an existing replica of a scarred tree which is currently housed at the Koorie Heritage Trust. The Third pod for Didgeridoo lessons from which the sounds will be echoed to the outside.

At the entrance into this colonization section the person will have to walk through the black capsules representative of Indigenous deaths as a result of colonization. Its quantity through which the person pushes through creates an imapct and realization of the history that took place.

Proposed History Embodiment - Deaths

From black capsules the visitor walks along the corridor amongst white capsules that are etched with stories of the impact of colonization on Indigenous people.

Proposed History Embodiment - Stories

Proposed Cultural Embodiment Auditory, Visual & Tactile senses

Inspired by the engraved writings on the surface of Federation Square, Dreaming Stories will be written along these Kimberly Sandstone tiled contours in no particular direction because this is how places are: constantly self-renewing patterns of people criss-crossing, improvising new meanings at that place. This sense of discovery and elevating from the plain of the floor adds to the connection of land.

Ground Floor Plan

LEVEL 1 FLOOR PLAN SCALE 1:50

B

B

A A

A

WO

MIN

JEKA

One day

two b

oys were

playin

g in the

bush,

throw

ing the

ir toy s

pears a

t what

ever b

ird the

y saw

. After

a while

they ti

red of

this ga

me and,

sightin

g an o

ld

wattle tr

ee, went

up to

it in the

hope

of findi

ng som

e wattl

e gum

, of whic

h they

were ve

ry fond

. They

saw so

me gum

on a b

ough fa

irly hig

h up, a

nd one

of

the bo

ys clim

bed the

tree a

nd rea

ched it

. He b

egan to

throw

the gu

m down to

the oth

er boy

, who

was waiti

ng for

it unde

rneath

the tre

e. But w

hen the

lumps

of gum

reach

ed the

groun

d they

disapp

eared,

and th

e boy

who had

remain

ed bel

ow co

uld no

t find th

em. A

t last h

e notic

ed a h

ole, an

d think

ing tha

t the

gum may

have r

olled d

own, h

e poke

d the e

nd of h

is little

spear

in it.

As soon

as he

did thi

s, a de

ep gro

wling vo

ice was

heard

and the

groun

d seem

ed to s

hake. A

n old m

an, who

had be

en sle

eping

underg

round

with his

mouth o

pen, su

ddenly

made his

appea

rance.

He pick

ed up

the frig

htened

boy a

nd shu

ffled o

ff, drag

ging h

is feet

, becau

se he

was old

and th

e boy

was hea

vy to c

arry.

Each small piece of the rainbow had it


Each small piece of the rainbow had it. Each colour turned into a beautiful colourful bird


s own special colour, shape and size. And

each piece turned into a beautiful bird t

hat was different from all the others.

Most of the birds sang with joy as they flew down

to earth. They developed beauti-

ful, musical voices which everyone

liked to listen to.

Other birds cried out in fear. Their voic

es were very rough and hard to listen to.

The Kookaburra was so happy as he sat watching

the birds that he suddenly burst

into laughter.

On the ground, the Kangaroos stood up on their

hind legs to get a bette

r view of the beautiful

shower of birds.

Today, the Kookaburra is still laughing and the

Kangaroos still stand up on their hind legs.

A large Frog cli

mbed ou

t of

A larg

e Fro

g clim

bed o

ut of

the s

wamp a

nd w

as sit

ting o

n

the b

ank w

hen i

t star

ted to

rain.

It rai

ned s

o muc

h tha

t a bi

g

river

was cre

ated.

The f

rog

calle

d the

rive

r,

Yarra

A large Frog climbed out of the swamp and was sitting on the bank when it started to rain. It rained so much that a big river was created.

Barram

undiLong ago

in th

e drea

mtime,

there w

ere no fish

, so th

e peo

ple liv

ed on an

imals

,

roots

and berr

ies. Th

ey w

ere al

l quite

conten

t. That

is exc

ept B

oodi and Yali

ma; for t

hey

wanted

to m

ary. B

ut the t

ribe i

nsisted

that

Yalima m

arry o

ne of th

e old m

en, to

look

after

him. B

oodi and Yali

ma deci

ded to

run aw

ay, an

d so th

ey did. N

ow, to go

again

st the

Elders of th

e trib

e is b

reaking t

he law

, and is

punishab

le by d

eath, so

soon th

e men

of

Barram

undiLong

ago in

the

dreamtim

e, there

were no fish

,

Th ey ran on and on, although they became very tired, they had to keep running. Eventually, they came to the edge of th

e land, w

here th

e wate

r beg

an an

d the

y kne

w that

to su

rvive,

they would have

With the angry tribe descending on them

, they quickly gathered wood, and made as many spears as they could . But the tribesman were too many, and soon the spears were all gone. Boodi turned to his beloved Yalima and said, “for us to be together forever, we must go into the water

KITCHEN

MALE RESTROOMFEMALE RESTROOM

Level 1 Floor PlanScale 1:150

1st FloorPlan

Section B

Section A

Bibliography

viktoriya kalyuzhna book2

Documents

indigenous community

indigenous young adults

leading indigenous communities

appropriate site

koori culture

housing effects

melbourne city

appropriate housing