This book aims to redefine Australia's earliest art history by chronicling for the first time the birth of the category "Aboriginal art," tracing the term's use through published literature in the late eighteenth, nineteenth and early twentieth centuries. Susan Lowish reveals how the idea of "Aboriginal art" developed in the European imagination, manifested in early literature, and became a distinct classification with its own criteria and form. Part of the larger story of Aboriginal/European engagement, this book provides a new vision for an Australian art history reconciled with its colonial origins and in recognition of what came before the contemporary phenomena of Aboriginal art.

In April 1966, thousands of artists, musicians, performers and writers from across Africa and its diaspora gathered in the Senegalese capital, Dakar, to take part in the First World Festival of Negro Arts (Premier Festival Mondial des arts negres). The international forum provided by the Dakar Festival showcased a wide array of arts and was attended by such celebrated luminaries as Duke Ellington, Josephine Baker, Aime Cesaire, Andre Malraux and Wole Soyinka. Described by Senegalese President Leopold Sedar Senghor, as 'the elaboration of a new humanism which this time will include all of humanity on the whole of our planet earth', the festival constituted a highly symbolic moment in the era of decolonization and the push for civil rights for black people in the United States. In essence, the festival sought to perform an emerging Pan-African culture, that is, to give concrete cultural expression to the ties that would bind the newly liberated African 'homeland' to black people in the diaspora. This volume is the first sustained attempt to provide not only an overview of the festival itself but also of its multiple legacies, which will help us better to understand the 'festivalization' of Africa that has occurred in recent decades with most African countries now hosting a number of festivals as part of a national tourism and cultural development strategy.

A guide to Pueblo and Navajo pottery and pottery artists from Arizona and New Mexico, showcasing work that combines traditional styles with new interpretations. Parts I and II present vessels and figures arranged alphabetically by potters in various tribal families. Part III is a directory of artist

Featuring more than 500 photos and maps, this is the first comprehensive, research-based history of Navajo weavings with imagery inspired by tribal sacred practices. These Yei, Yeibichai, and sandpainting textiles have been the most sought after by collectors and the least studied by scholars. In spite of their iconography, they never served a ceremonial function. They were created by Navajo women at the instigation of Anglo traders, for sale to wealthy collectors willing to pay premium prices for their perceived spiritual symbolism. This book describes the historical and artistic development of the genre from its controversial emergence around 1900, to the 1920-1940 period of intense creativity, and concluding with the contemporary search for innovative patterns. Never-before-published weavings, detailed annotations, and an extensive bibliography make this an invaluable reference for scholars and collectors, and a fascinating exploration for all who are interested in the Southwest and its native cultures.

The native American face has long fascinated artists in every medium. Its strong features and deep character present a challenge and an opportunity for visual expression. In this new book, Terry Kramer offers the wood carver a method for creating realistic native American faces in wood. From layout to finish, Terry takes the carver step-by-step through the process. Each step is illustrated in full color and clearly described. A gallery of several carved faces gives the reader an idea of the variations that are possible, as well as guidelines for future carving projects.

Expressing stories of Native American survival and resistance, Reclaiming Home: Contemporary Seminole Art explores the work of 12 contemporary artists of the Seminole diaspora. This stunning volume illustrates how Seminole and mixed-heritage artists combine traditional skills and techniques - knowledge passed down to them from elders, family members, and ancestors - with innovative modes of expression and varied materials, including photo-based and digital collage techniques, performance, video, installation art, and mixed media. Their work engages concepts of hybridity and image-making and highlights social issues impacting Native communities today, from environmental protection to public health imperatives. Accompanied by critical and personal essays by leading scholars as well as artists' statements and an interview, Reclaiming Home: Contemporary Seminole Art proposes contemporary works of art as powerful expressions of Native sovereignty.

This collection focuses on David Lewis-Williams and the extent of his personal impact on the field of rock art research. It is largely through his work that San rock art has come to be understood so well, as a complex symbolic and metaphoric representation of San religious beliefs and practices. The purpose of this volume is to demonstrate the depth and wide geographical impact of Lewis-Williams' contribution, with particular emphasis on the use of theory and methodology drawn from ethnography that he has used with inspirational effect in understanding the meaning and context of rock art in various parts of the world. "Seeing and Knowing "explores how best archaeologists study rock art when there exist ethnographic or ethno-historic bases of insight, and how they study rock art when there do not appear to exist ethnographic or ethno-historic bases of insight--in short, how to understand and learn from rock art with and without ethnography. Because many of the chapters are based on solid fieldwork and ethnographic research, they offer a new body of work that provides the evidence for differentiation between knowing and simply seeing. This volume is unique in that it focuses exclusively on rock art and ethnography, and covers such a wide geographic range of examples on this topic, from southern Africa, to Scandinavia, to the United States. Many of the chapters explore studies in other rock art regions of the world where variation and constancy can be observed and explored across distances both in space and in time. The editors have entitled the book "Seeing and Knowing "to echo Lewis-Williams' "Believing and Seeing "published" "almost thirty years ago; they say "seeing" again because" "looking at rock art is and will always be central, and then" "what is seen when human eyes and minds look; they say" ""knowing" in recognition that, by his work and by his" "example, archaeologists now know a little more than they" "knew before. Even so, as Lewis-Williams will be the first to" "say, we still know only a fraction.

Dempsey Bob: In His Own Voice is based on the first full-scale solo museum exhibition of this extraordinary Tahltan-Tlingit artist, one of the finest living carvers of the Northwest Coast. Drawing from extensive interviews with the artist by the exhibition's co-curator, Sarah Milroy, the book presents the story of his life told his own way, including extensive and intimate reflections on the creation of particular works. Gorgeous photographs of the artworks, which are drawn from key private collections in Canada and public collections in Canada, the US and beyond, are supplemented with material from his sketchbooks to create a vivid portrait of the creative process.

Inuit art, both ancient and contemporary, has inspired the interest of scholars, collectors and art lovers around the globe. This book examines Inuit art from prehistory to the present with special attention to methodology and aesthetics, exploring the ways in which it has been influenced by and has influenced non-Inuit artists and scholars. Part One gives the history of the main art-producing prehistoric traditions in the North American arctic, concentrating on the Dorset who once flourished in the Canadian region. It also demonstrates the influence of theories such as evolutionism, diffusionism, ethnographic comparison, and shamanism on the interpretation of prehistoric Inuit art. Part Two demonstrates the influence of such popular theories as nationalism, primitivism, modernism, and postmodernism on the aesthetics and representation of twentieth-century Canadian Inuit art. This discussion is supported by interviews conducted with Inuit artists. A final chapter shows the presence of Inuit art in the mainstream multi-cultural environment, with a discussion of its influence on Canadian artist Nicola Wojewoda. The work also presents various Inuit artists' reactions to Wojewoda's work.

This anthology considers how the Day of the Dead has been celebrated in visual art and culture, from the traditional and iconic illustrations of Manuel Manilla and Jose Posada to the paper cuts of Aaron Velasco Pacheco, folk art of the Linares family and paintings of Diego Rivera and Frida Kahlo. With a foreword by the ceramic artist and curator Carlomagno Pedro Martinez, this compendium also includes poems, songs and literature celebrating the festival, as well as dedicated chapters that focus on contemporary representations, such as urban art, graffiti and the street photography of Yolande Andrade.

With the rise of projects to create global histories and art histories, the Mongol Empire is now widely taken as a fundamental watershed. In the later thirteenth century, the Mongol states reconfigured the basic zones of Eurasian trade and contact. For those they conquered, and for those who later overthrew them, new histories and narratives were needed to account for the Mongol rise. And as people, ideas, and commodities circulated in these vast and interconnected spaces, new types of objects and new visual languages were created, shifting older patterns of artistic production. The Mongol rise is now routinely cast as the first glimmering of an early modernity, defined as an ever-increasing acceleration in systems of contact, exchange, and cultural collision. Yet what is at stake in framing the so-called Pax Mongolica in this way? What was changed by the Mongol rise, and what were its lasting legacies? It is the goal of essays in this book to address these and other questions about the Mongol impact and their modern role, and to make these debates more widely available. Contributors include specialists of Mongol history and historiography as well as Islamic, East Asian, and European art, writing on topics from historical chronicles to contemporary historiography, and case studies from textile production to mapmaking and historical linguistics.

The Northwest Coast totem pole captivates the imagination. From the first descriptions of these tall carved monuments, totem poles have become central icons of the Northwest Coast region and symbols of its Native inhabitants. Although many of those who gaze at these carvings assume that they are ancient artifacts, the so-called totem pole is a relatively recent artistic development, one that has become immensely important to Northwest Coast people and has simultaneously gained a common place in popular culture from fashion to the funny pages. The Totem Pole reconstructs the intercultural history of the art form in its myriad manifestations from the eighteenth century to the present. Aldona Jonaitis and Aaron Glass analyze the totem pole's continual transformation since Europeans first arrived on the scene, investigate its various functions in different contexts, and address the significant influence of colonialism on the proliferation and distribution of carved poles. The authors also describe their theories on the development of the art form: its spread from the Northwest Coast to world's fairs and global theme parks; its integration with the history of tourism and its transformation into a signifier of place; the role of governments, museums, and anthropologists in collecting and restoring poles; and the part that these carvings have continuously played in Native struggles for control of their cultures and their lands. Short essays by scholars and artists, including Robert Davidson, Bill Holm, Richard Hunt, Nathan Jackson, Vickie Jensen, Andrea Laforet, Susan Point, Charlotte Townsend-Gault, Lyle Wilson, and Robin Wright, provide specific case studies of many of the topics discussed, directly illustrating the various relationships that people have with the totem pole. Errata: http://www.washington.edu/uwpress/books/Jonaitis_errata_24.pdf

African art -- with its powerful forms, complex symbolism, and formal inventiveness -- has only recently come to be recognized as one of the great artistic traditions of mankind. This rich tradition is showcased here in a remarkable selection of outstanding works. Nearly 1,600 objects are illustrated, each accompanied by scholarly information on style, usage, meaning, and cultural origin. Featured individually by section are the styles of Western Sudan, the West African Coastal Region, West Central Africa, Central Africa, and Eastern and Southern Africa. A thought-provoking introduction helps readers understand the significance of African art as a form of human creative expression, its relationships to contemporary Western art, and the controversies surrounding it in the world's museums. Newcomers to the field as well as professionals will find many questions answered in the text and captions. FThis comprehensive survey of some 230 styles of African art is an essential reference for scholars, teachers, students, curators, collectors, and dealers.

From the river valleys of interior British Columbia south to the hills of northern Oregon and east to the continental divide in western Montana, hundreds of cliffs and boulders display carved and painted designs created by ancient artists who inhabited this area, the Columbia Plateau, as long as seven thousand years ago. Expressing a vital social and spiritual dimension in the lives of these hunter-gathers, rock art captivates us with its evocative power and mystery. At once an irreplaceable yet fragile cultural resource, it documents Native histories, customs, and visions through thousands of years. This valuable reference and guidebook addresses basic questions of what petroglyphs and pictographs are, how they were produced, and how archaeologists classify and date them. James Keyser identifies five regions on the Columbia Plateau, each with its own variant of the rock art style identifiable as belonging exclusively to the region. He describes for each region the setting and scope of the rock art along with its design characteristics and possible meaning. Through line drawings, photographs, and detailed maps he provides a guide to the sites where rock art can be viewed. In western Montana, rock art motifs express the ritualistic seeking of a spirit helper from the natural world. In interior British Columbia, rayed arcs above the heads of human figures demonstrate possession of a guardian spirit. Twin figures on the central Columbia Plateau reveal another belief--the special power of twins--and hunting scenes celebrate success of the chase. The grimacing evocative face of Tsagiglalal, in lower Columbia pictographs, testifies to the Plateau Indians' "death cult" response to the European diseases that decimated their villages between 1700 and 1840. On the southeastern Plateau, images of horse-back riders mark the adoption, after 1700 of the equestrian and cultural habits of the northwestern Great Plains Indians. Despite geographic differences in emphasis, similarities in design and technique link the drawings of all five regions. Human figures, animals depicting numerous species on the Plateau, geometric motifs, mysterious beings, and tally marks, whether painted or carved, appear throughout the Columbia Plateau.

South African beadwork has a rich and diverse history and is abundantly represented in the beaded art pieces in the Wits Art Museum (WAM) collection. Some works date back to the 4th century CE but most date from the 19th to the 21st centuries. Currently numbering over 9 000 items, the three major collecting areas of classical, historical and contemporary African artworks are broad in their geographical range and deep in some local areas of specialisation. Paying homage to this collection, Beadwork, art and the body is a compilation of essays by scholars who have researched and written about the traditions, practices and aesthetic forms of beadwork in southern Africa. The book covers an expansive history of beadwork in South Africa from the 19th century to the contemporary moment. The artists and the beadwork featured range from Sotho-, Tsonga-, Xhosa- and Zulu-speakers, ending with a focus on fashion designer Laduma Ngxokolo, whose work has been inspired by Xhosa beadwork. Questions of ethnic affiliation and beadwork patterns are explored in relation to the different aesthetic forms of beadwork and its use as a marker of identity and status within and beyond communities.

Rock art is one of the most visible and geographically widespread of cultural expressions, and it spans much of the period of our species' existence. Rock art also provides rare and often unique insights into the minds and visually creative capacities of our ancestors and how selected rock outcrops with distinctive images were used to construct symbolic landscapes and shape worldviews. Equally important, rock art is often central to the expression of and engagement with spiritual entities and forces, and in all these dimensions it signals the diversity of cultural practices, across place and through time. Over the past 150 years, archaeologists have studied ancient arts on rock surfaces, both out in the open and within caves and rock shelters, and social anthropologists have revealed how people today use art in their daily lives. The Oxford Handbook of the Archaeology and Anthropology of Rock Art showcases examples of such research from around the world and across a broad range of cultural contexts, giving a sense of the art's regional variability, its antiquity, and how it is meaningful to people in the recent past and today - including how we have ourselves tended to make sense of the art of others, replete with our own preconceptions. It reviews past, present, and emerging theoretical approaches to rock art investigation and presents new, cutting-edge methods of rock art analysis for the student and professional researcher alike.

OBSERVATIONS OF THE SUN, moon, planets, and stars played a central role in ancient Maya lifeways, as they do today among contemporary Maya who maintain the traditional ways. This pathfinding book reconstructs ancient Maya astronomy and cosmology through the astronomical information encoded in Precolumbian Maya art and confirmed by the current practices of living Maya peoples.

Susan Milbrath opens the book with a discussion of modern Maya beliefs about astronomy, along with essential information on naked-eye observation. She devotes subsequent chapters to Precolumbian astronomical imagery, which she traces back through time, starting from the Colonial and Postclassic eras. She delves into many aspects of the Maya astronomical images, including the major astronomical gods identified with the sun, moon, naked-eye planets, and constellations and their associated glyphs, astronomical almanacs in the Maya codices (painted books), and changes in the imagery of the heavens over time.

This investigation yields new data and a new synthesis of information about the specific astronomical events and cycles recorded in Maya art and architecture. The first major study to focus on the relationship between art and astronomy in ancient Maya culture, this book will be essential reading for students and scholars of Precolumbian art history and anthropology, archaeoastronomy, ethnography, and comparative mythology.

Susan Milbrath is Curator of Latin American Art and Archaeology at the Florida Museum of Natural History and Affiliate Professor of Anthropology at the University of Florida. A former student of Esther Pasztory, she did postdoctoral work with Michael Coe and Anthony F. Aveni and served asguest curator of "Star Gods of the Ancient Americas", a traveling exhibit that opened at the American Museum of Natural History and toured nationally between 1982 and 1984.

Eddy Hulbert (1898-1960) was an accomplished, self-taught blacksmith and silversmith whose output is highly sought after by today's collector of Western antiquaria. Known for his spurs, bits, belt buckles, and jewelry, his style is distinctive and bold, and his designs unique. Much of Hulbert's work was commissioned by local ranchers and families in the Dryhead, Montana area, where he made his home and left an indelible mark on silverwork from this interesting part of the country. In four chapters, Hulbert's work has been grouped according to the items that he designed, fashioned, and embellished: spurs, bits and bridles, belts and belt buckles, and jewelry. The last chapter introduces the work of two of Hulbert's contemporaries, Ed Klapmeier and C.E. O'Such, of Miles City, Montana. Rare photographs of individuals who were Hulbert's customers add to the local color and flavor of his time. This book is ideal for those interested in silversmithing and/or jewelry making, and for those admirers of America's Great West.

Among Southeast Alaska's best-known tourist attractions are its totem parks, showcases for monumental wood sculptures by Tlingit and Haida artists. Although the art form is centuries old, the parks date back only to the waning years of the Great Depression, when the US government reversed its policy of suppressing Native practices and began to pay Tlingit and Haida communities to restore older totem poles and move them from ancestral villages into parks designed for tourists. Dramatically altering the patronage and display of historic Tlingit and Haida crests, this New Deal restoration project had two key aims: to provide economic aid to Native people during the Depression and to recast their traditional art as part of America's heritage. Less evident is why Haida and Tlingit people agreed to lend their crest monuments to tourist attractions at a time when they were battling the US Forest Service for control of their traditional lands and resources. Drawing on interviews and government records, as well as on the histories represented by the totem poles themselves, Emily Moore shows how Tlingit and Haida leaders were able to channel the New Deal promotion of Native art as national art into an assertion of their cultural and political rights. Just as they had for centuries, the poles affirmed the ancestral ties of Haida and Tlingit lineages to their lands. Supported by the Jill and Joseph McKinstry Book Fund Art History Publication Initiative. For more information, visit http://arthistorypi.org/books/proud-raven-panting-wolf

More than 125 vivid color photographs display Indian-made wrought silver, turquoise, shell and coral jewelry brought together from the American Southwest's bright deserts, red canyon and timeless pueblos. The authors explore the diversity of this hand-crafted jewelry from historic collections as well as those available today on reservations and in shops and galleries. They explain the heritage conveyed by these distinctive products of Navajo, Zuni, Hopi, and Rio Grande Pueblo artisans.

S'abadeb, The Gifts captures the essence of Coast Salish culture through its artistry, oral traditions, and history. Developed in conjunction with the first extensive exhibition of the art and culture of the Coast Salish peoples of Washington State and British Columbia, the book traces the development of Salish art from prehistory to the present. Sculpture in wood, stone, and bone--including monumental house posts--as well as expertly crafted basketry, woven regalia, and contemporary works in glass, print media, and painting showcase a sweeping artistic tradition and its contemporary vibrant manifestations. S'abadeb is the Lushootseed term for "gifts" and invokes a principle at the heart of Salish sculpture: reciprocity, both in the public and spiritual domains. This richly symbolic word expresses the importance of giving gifts at potlatches, of giving thanks during first food ceremonies, of the creativity bestowed upon artists and other leaders, and of the roles of the master artists, oral historians, and cultural leaders in passing vital cultural information to the next generations. The theme of S'abadeb and practices of reciprocal exchange in Salish society are illuminated here through the intersection of art with ceremony, oral traditions, the land, and contemporary realities.