St Louis Sunday Post Dispatch, 4 June 1899Drill Hall Gallery, 17 October 2025
Handout for Participants
You are about to experience some mind therapy from the late nineteenth century. The Dream Tent was invented by the New York neurologist James Leonard Corning in 1899, the same year Freud published his Interpretation of Dreams.
Corning’s idea was that the brain was susceptible to chromatic and sonic vibrations in the drowsy state before sleep. While in that state, doses of pleasurable colour and sound could induce pleasant dreams and thereby improve the patient’s waking life.
He reported to the International Review of Electrotherapy and Radiotherapy that with the aid of the Dream Tent he had cured Miss L of her Matutinal Depression and Inertia (not wanting to get up in the morning), Mr S of his Insomnia, Mr L of his Morbid Dreams, Mr S of his Imperative Conceptions, and H of his Nervous Irritability.
The pleasant colours were delivered to the patient’s retinas via a motor-driven chromatrope, a well-known optical device popular since the 1830s where two discs of glass painted with cycloidal patterns were rotated against each other in a magic lantern, optically mixing their colours and pulsing them off the screen. Our reconstruction uses authentic chromatropes and a magic lantern from the period.
The therapeutic musical vibrations were delivered to the cells of the patient’s brain via a canvas and leather ‘acoustic helmet’, into which Corning had stitched padded metal saucers supporting above each ear hollow metallic nipples connected by a long india-rubber tube to a wax cylinder phonograph, a machine for playing recordings popular since 1888. Our reconstruction uses a Bela Mini computer, programmed with three circular sonic layers, breathily resonating with the optical logic of the spinning chromatrope discs.
In Corning’s words, ‘pleasing scenes, fantasies, and combinations of color form and fade before [the] eyes’, while ‘the musical waves, surging into the labyrinth and onward to the sensorium, produce effects alike transcendent and indescribable’.
126 years after it was first used on sick patients, will you also experience some of the therapeutic benefits of our reconstructed Dream Tent? It’s time to find out.
Take off your shoes, lie on the divan, put on the headphones, and we’ll zip you up. Then, all you have to do is look steadily at the chromatrope.
One minute sample of the Dream Tent reconstruction experience with audio by Charles Martin
Made for the LocalJinniCity night walk – a collective projection journey ANU campus 4, 11, 18 October 2025 in association with the exhibition Light Source, ANU Drill Hall Gallery, a re-edit of the government film:
The Australian National University.
Originally made by Tom Cowan and John Morris in 1967 with music composed by Moneta Eagles.
My catalogue essay for the exhibitionLight Source, Drill Hall Gallery, curated by myself and Tony Oates, 22 August to 19 October 2025.
First paragraph:
Yes, yes, we all know about ‘Australian light’, it’s hard and it’s harsh. It makes us squint into the red distance, across a haze of heat, towards the horizon. It makes us shade our eyes, our noses crossed with Pink Zinke, as we look out beyond the breakers into the blue. That’s the natural light we all live in, and supposedly ‘deal with’ in our art. But what about artificial light in Australia, the light that isn’t the signature of our national identity, but which we have nonetheless generated here? The following survey is derived from the work of many historians. It has detected, scintillating far off in the deep historical distance, brief flashes of the creative production of synthetic light for its own sake. It turns out that a continuing engagement with the direct manufacture and manipulation of that purest of art materials — light itself — has been reflected and refracted, bouncing through different genres, medias and contexts, all the way down the long tube of Australian history
For Believing What You See: Trust and Vision from the French Revolution to Generative AI, Research Event Series, School of Art, Communication and English (SACE), University of Sydney, 10 October 2025.
In the 1870s somebody in the Australian colonies assembled 36 carte-de-visite photographs of the celebrities of the day into an album. There was nothing so unusual about that, except that along with 34 living people the album included 13 of the living dead — spirits who had crossed beyond the veil of death but still wished to participate in nineteenth century progress through the medium of photography. This album, which is in the National Gallery of Australia, was compiled at a time when established beliefs were being tested on all fronts — by new sciences, new technologies, new ideologies, and new religions. Increasingly, the battle for belief was being played out along one major democratic front: the evidence of one’s own eyes. It was the potential sensitivity of collodion and albumen emulsions to both terrestrial and supernatural light, and the potential interpenetration of corporeal and plasmic matter, that allowed spirit and human to mingle in one person’s modest album. Our compiler chose to believe what they saw in the photographs, and assembled for themselves a rich, multidimensional world that extended far beyond the colonial frontier where they lived.
Australian Institute of Architects Architecture Bulletin
Volume 82 No 1, 2025 “Treasures of Tusculum” pp 81 to 83
Arthur White must have been a methodical man. The medium format colour photographic transparencies he shot around the country from the mid 1950s to the mid 1960s came to the Australian Institute of Architects Archive mounted and pre-loaded into plastic slide carriers. He had labelled and numbered each ‘Rollei Magazin 77’, which held 30 sequenced slides ready to be inserted into a Rollei automatic slide projector and shown on a screen. Some slides in the collection, such as a photograph of the words ‘The End’ hand painted with a flourish, confirm that these images were made to be performed. Performed for who? Friends, family, colleagues? And what narration did White provide as he projected them?
Such performances were part of a centuries long practice. In the nineteenth century hand painted magic lantern slides of European cathedrals and other scenes transported Australian viewers to the great sites of Europe. When photographic slides, sometimes hand coloured, were adopted in the latter part of that century, great buildings remained a major subject matter, and the idea of travel — the slide lecture transporting its audience to other places — remained central to the practice. Colleges and universities also adopted glass slides as visual teaching aids, and they continued to be used well into the middle of the twentieth century. Melbourne University’s Visual Cultures Resource Centre holds several hundred glass architectural teaching slides once used, its archived records reveal, by the likes of Roy Grounds and Robin Boyd.
The development of colour transparency film meant that slides could be directly made in the camera, amenable to both projection and colour printing in magazines, brochures and posters. In 1958 under the heading “CALLING ALL COLOUR SLIDE ENTHUSIASTS” the popular Australian travel and tourism magazine Walkabout (1 November 1958, 9) solicited transparencies from its readers to celebrate its transition from a black and white to a colour magazine. Eventually, cheaper, smaller 35 millimetre slides overtook the six centimetre by six centimetre medium format slides White made, and the type of short 30-slide magazine he used was extended and curved into a circle by Kodak for their famous ‘Carousel’ projector. And nowadays, of course, we are more likely to just google and right click the jpegs we need for talks and articles, and when we are lucky enough to travel post the things we photograph on Instagram as we go.
The tight connection between camera and projector embodied in the slide magazines in which White’s archive came to the Institute was not uncommon in the late 1950s and early 1960s. Advertisements by the German Rollei company who made White’s projector, offered cameras and projectors in combination. (Pacific Islands Monthly, February 1961, 66)
If White was a Walkabout reader, maybe he saw an advertisement from November 1959, which on page nine described Rollei as ‘the professional camera that every amateur wants to own. When you use a Rollei you define your status as a knowledgeable and discriminating amateur — for whom nothing but the very best is good enough.”
And White was knowledgeable and discriminating. He had a Diploma in Architecture from the Sydney Technical College, registered as an architect in 1940, and was a member of the Australian Institute of Architects. He may have worked for the Department of Lands, based in Orange. Most of the slides seem to have been taken on holiday, but these aren’t your average holiday snap. White has extensively documented the transformations in the built environment of the day: feats of engineering, factories, churches, public buildings, motels, small town streetscapes, bowling alleys, cinemas, supermarkets, blocks of flats, neon signs, car showrooms, bandstands, fire stations. His interests range from the dusty and spindly vernacular buildings, weathered to grey ghosts, he photographed in outback Queensland, to the neon lights of Sydney.
Like many people in Australia at the time, he was interested in its engineering triumphs — dams, bridges and the Snowy Hydro scheme — and took every opportunity to get in a plane for aerial views of Australian progress, such as the lake and radial roads of Canberra taking shape. But in such a large collection, personal idiosyncrasies also emerge. For instance, White had an interest in technologies of display. In 1962 he documented the intricate pictographic fruit displays at the Royal Easter Show, where he also used almost a whole roll of film on the stand for Metters, Australia’s own oven manufacturer. Their slogan? “Metters For Moderns!”.
White put on his slide shows, with their enthusiastic endorsement of Australia’s future, during a period in which there were also profound changes in our attitude to our old buildings. Walkabout subscribed to the project of modernising Australia and even endorsed some of the innovative houses and office buildings being designed by its contemporary architects. (“Australian Architecture”, Walkabout,1 April. 1965, 28.) But at the same time, they were also concerned with reinforcing the norms of Australian history, and promoted, along with modernisation, its complement — heritage. A 1958 article written by the new state-based National Trusts argued that Australia’s built heritage was as “significant to Australia as her feudal manors and abbey ruins are to Britain. […] Unfortunately, a great many of our historic buildings have fallen under the wrecker’s hammer, but there is a growing appreciation of the importance of saving what we still can.” (“Preserving Our National Heritage: The National Trusts of Australia”, Walkabout, October 1958, 18.)
Alongside the work of the National Trust movement, contemporary architects themselves also became part of the turn to heritage. In 1966, the Professor of Architecture at the University of New South Wales, J. W. Freeland, wrote The Australian Pub illustrated with over 100 black and white photographs. (In his acknowledgments Freeland thanked his university for funding “the extensive travelling involved in seeing the pubs for myself”.) Then, in 1969, he joined the contemporary architect Philip Cox on Rude Timber Buildings in Australia, with 134 photographs by Wesley Stacey.
Books like these, enthusiastically reviewed in Walkabout, inextricably linked the new appreciation of Australia’s architectural heritage with travel and tourism. White’s trips from the regional city of Orange where he lived, to Sydney, Queensland, Victoria, Canberra, and Tasmania conform to this mode. Although he’s on holiday — there is an occasional photograph of family member smiling happily into the camera — his photographs remain compositionally very ‘architectural’. At the time, architectural photographers like Wolfgang Sievers or Max Dupain still used large format black and white film in cameras with movements that allowed them to correct perspective and maintain orthogonal verticals. But increasingly during the sixties, younger architectural photographers like Mark Strizic or Wesley Stacey were using handheld medium format cameras like White’s — without movements, but with the capacity to add increased dynamism into their compositions. Stuck with the square format of his medium format camera, White resolutely shot straight ahead, so his buildings’ verticals stay vertical. For instance, in a shot of the Marlin Lounge he sacrifices the bright blue holiday sky above the Marlin Lounge in favour of the sandy macadam of the road taking up half the picture in the foreground — but the pub stays firmly on the square!
Only sometimes, such as a when he crouches down to capture the cars whizzing around the corner into Sydney’s College Street does he jerk his camera up, so St Mary’s Cathedral perspectivally collapses in on itself.
From images such as these we get the sense that, on the occasions Arthur White projected these colour transparencies, the chat must have been lively with, perhaps, personal anecdotes woven into discussions of Australia’s progress and heritage. But we will never exactly know what was talked about. We do know, however, his slide shows created an extraordinarily rich and useful archive for us. Even though he is no longer here to narrate them, they still tell a story of a formative period in Australia’s architectural history.
Very happy to have been able to assist the Salvation Army Australia Museum with the process of inscribing their remarkable collection of magic lantern slides into the UNESCO Australia Memory of the World Register.
My book review in Australian Historical Studies of Juno Gemes’s ‘Until Justice Comes: Fifty Years of the Movement for Indigenous Rights Photographs 1970–2024‘ is now online.
At the conclusion of the Australian National University, School of Art and Design, Art History and Art Theory seminar, ‘Led By The Beam’, where Dr Keren Hammerschlag, Dr Georgia Pike-Rowney and myself discussed the extraordinary phenomenon of Holman Hunt’s famous pre-raphaelite painting The Light of the World, Anita Pollard and myself projected ten original magic lantern slides of the painting, each one hand-coloured slightly differently. As the images of the painting dissolved one into the other the audience heard Charles Gounod’s sacred song ‘Nazareth’. This had been sung to the magic lantern projection of the painting by the celebrity singer George Snazelle during his tour to Australia in the 1889. We used a Newton and Co. biunnial magic lantern from the same period.
Documentation of the six minute projection is now on Youtube.