Abstract
Since all theories of knowing deal with the being of subjects, objects, instruments and environments, they can be viewed as onto-epistemological. This chapter examines key ideas that emerge from the work of Julia Kristeva – 'the speaking subject', 'materiality of language' and 'heterogeneity' – to demonstrate how ontology and epistemology are inextricably entwined in knowledge production. Kristeva also affirms both the agency of matter and the dimension of human/subjective agency implicated in cultural production. This is contrasted with Gilles Deleuze and Felix Guattari’s account creative practice. The article also draws on the artistic work of researcher-practitioner Brian Martin, and his account of the relationship between Indigenous Australian art and culture to demonstrate that in an Indigenous world view, the real, the immaterial, the imaginary and the representational occur concurrently.
Highlights
Australian Indigenous ontology and art by Brian Martin.[2]
In weaving together some of the conceptual threads that emerge from these domains of thought, I hope to illuminate the relationship between being and knowing as living process
It is this notion of sentience, one that acknowledges the distinction between the organic and the inorganic ‘meat’ and the living body as the site of the production of meaning, which articulates the divergence in the materialist perspectives of these two bodies of thought
Summary
Australian Indigenous ontology and art by Brian Martin.[2]. In weaving together some of the conceptual threads that emerge from these domains of thought, I hope to illuminate the relationship between being and knowing as living process. Deleuze and Guattari put forward a materialist conception of knowledge production, which they describe as ‘the art of forming, inventing and fabricating concepts’.9 while they do acknowledge the implication of the human subject through their notion of conceptual personae, they do not fully elucidate the crucial relationship between biology, matter and language that gives rise to semiosis as an ineluctable foundation of onto-‐epistemology.
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