Dissertation: "Beyond Familiar Territory" researches various visual and conceptual strategies that facilitate connection between urban-based audiences and peripheral areas of ground where the extraction of mineral resources occurs. The Dissertation is a comparative analysis of selected works by Robert Smithson, Alfredo Jaar, and the Bark Petitions of the Yirrkala people in North East Arnhem Land. The focus is on how these artists have endeavoured to challenge urban audiences, disrupt the perceived hierarchy between centre and periphery, and bridge gaps between urban sites of mineral consumption and overlooked sites of mineral extraction. ¶"Beyond Familiar Territory" takes the form of this Dissertation (33%), and an exhibition of works at the Canberra Museum and Gallery (CMAG) from 6 February to 21 March, 1999, which, together with the Studio report, documents the outcome of the Studio Practice Component (67%). ¶ Report: "Beyond Familiar Territory" researches various visual and conceptual strategies that facilitate connection between urban-based audiences and peripheral areas of ground where the extraction of mineral resources occurs. To decentre the self-importance and perceived inclusiveness of urban centres by bridging gaps or facilitating insight between a centre of mineral extraction and production and a centre of mineral consumption. The Dissertation entails a comparative analysis of strategies used by Robert Smithson, Alfredo Jaar, and the Yirrkala Bark Petition painters, and analyses how these artists have perceived their relationships as mediators or facilitators between mining sites (and associated activities) and urban centres of consumption. ¶ "Beyond Familiar Territory" takes the form of an exhibition of works at the Canberra Museum and Gallery (CMAG) from 6 February to 21 March, 1999, which comprises the outcome of the Studio Practice Component (67%), together with a Dissertation (33%), and the Report which documents the nature of the course of study.

This thesis is a work of Christian theology. Its purpose is twofold: firstly to develop an adequate understanding of reconciliation at the level of peoples and nations; and secondly to make a practical contribution to resolving the problems in Australia for the welfare of all the peoples, and of the land itself. The history of the relationships between the Indigenous and non-Indigenous peoples in Australia has left many problems, and no matter what the non-Indigenous people try to do, the Indigenous peoples of Australia continue to experience themselves as being in a state of siege. Trying to understand what is happening, and what can be done to resolve the problems for the peoples of Australia and the land, have been the implicit drivers for the theological development in this thesis. This thesis argues that the present generation in any trans-generational dispute is likely to continue to sin in ways that are shaped by the sins of the past, which explains why Indigenous peoples in Australia find themselves in a stage of siege, even when the non-Indigenous peoples are trying to pursue policies which they believe are for the welfare of all. The only way to resolve this is for the peoples of Australia to seek reconciliation. In particular, the non-Indigenous peoples need to repent, both of their own sins, and the sins of their forebears. Reconciliation processes have become part of the international political landscape. However, there are real concerns about the justice of pursuing reconciliation. An important part of the theological development of this thesis is therefore to show that pursuing reconciliation establishes justice. It is shown that the nature of justice, and of repentance, can only be established by pursuing reconciliation. Reconciliation is possible because God has made it possible, and is working in the world to bring reconciliation. Because land is an essential part of Indigenous identity in Australia, the history of land in court cases and legislation in Australia over the past half century forms an important case study in this work. It is shown that, although there was significant repentance within the non-Indigenous legal system in Australia, the degree of repentance available through that legal system is inherently limited, and so a more radical approach is needed in order to seek reconciliation in Australia. A final chapter considers what the non-Indigenous people of Australia need to do in order to repent.