In western culture, rock art has traditionally been viewed as ""primitive"" and properly belonging in the purview of anthropologists rather than art scholars and critics. This volume, featuring previously unpublished photographs of Utah's magnificent rock art by long-time rock art researcher Layne Miller and essays by former Utah state archaeologist Kevin Jones, views rock art through a different lens. Miller's photographs include many rare and relatively unknown panels and represent a lifetime of work by someone intimately familiar with the Colorado Plateau. The photos highlight the astonishing variety of rock art as well as the variability within traditions and time periods. Jones's essays furnish general information about previous Colorado Plateau cultures and shine a light on rock art as art. The book emphasizes the exqui site artistry of these ancient works and their capacity to reach through the ages to envelop and inspire viewers.

Explores how American Indian artists have responded to the pervasive misunderstanding of indigenous peoples as cultural minorities in the United States and Canada Contemporary indigenous peoples in North America confront a unique predicament. While they are reclaiming their historic status as sovereign nations, mainstream popular culture continues to depict them as cultural minorities similar to other ethnic Americans. These depictions of indigenous peoples as "Native Americans" complete the broader narrative of America as a refuge to the world's immigrants and a home to contemporary multicultural democracies, such as the United States and Canada. But they fundamentally misrepresent indigenous peoples, whose American history has been not of immigration but of colonization. Monika Siebert's Indians Playing Indian first identifies this phenomenon as multicultural misrecognition, explains its sources in North American colonial history and in the political mandates of multiculturalism, and describes its consequences for contemporary indigenous cultural production. It then explores the responses of indigenous artists who take advantage of the ongoing popular interest in Native American culture and art while offering narratives of the political histories of their nations in order to resist multicultural incorporation. Each chapter of Indians Playing Indian showcases a different medium of contemporary indigenous art-museum exhibition, cinema, digital fine art, sculpture, multimedia installation, and literary fiction-and explores specific rhetorical strategies artists deploy to forestall multicultural misrecognition and recover political meanings of indigeneity. The sites and artists discussed include the National Museum of the American Indian in Washington, DC; filmmakers at Inuit Isuma Productions; digital artists/photographers Dugan Aguilar, Pamela Shields, and Hulleah Tsinhnahjinnie; sculptor Jimmie Durham; and novelist LeAnne Howe.

The early collections from Africa in Liverpool's World Museum reflect the city's longstanding shipping and commercial links with Africa's Atlantic coast. A principal component of these collections is an assemblage of several thousand artefacts from western Africa that were transported to institutions in northwest England between 1894 and 1916 by the Liverpool steam ship engineer Arnold Ridyard. While Ridyard's collecting efforts can be seen to have been shaped by the steamers' dynamic capacity to connect widely separated people and places, his Methodist credentials were fundamental in determining the profile of his African networks, because they meant that he was not part of official colonial authority in West Africa. Kingdon's study uncovers the identities of many of Ridyard's numerous West African collaborators and discusses their interests and predicaments under the colonial dispensation. Against this background account, their agendas are examined with reference to surviving narratives that accompanied their donations and within the context of broader processes of trans-imperial exchange, through which they forged new identities and statuses for themselves and attempted to counter expressions of British cultural imperialism in the region. The study concludes with a discussion of the competing meanings assigned to the Ridyard assemblage by the Liverpool Museum and examines the ways in which its re-contextualization in museum contexts helped to efface signs of the energies and narratives behind its creation.

This classic volume on the evocative and enigmatic pottery of the Mimbres people has become an irreplaceable design catalogue for contemporary Native American artists. Burt and Harriet (Hattie) Cosgrove were self-trained archaeologists who began excavating Mimbres materials in 1919. When their meticulous research came to the attention of Alfred V. Kidder of the Peabody Museum, he invited them to direct the Mimbres Valley Expedition at the Swarts Ranch in southern New Mexico on behalf of the Peabody.

Working in the summers of 1924 to 1927, the Cosgroves recovered nearly 10,000 artifacts at the Swarts site, including an extraordinary assemblage of Mimbres ceramics. Like their original 1932 report, this paperbound facsimile edition includes over 700 of Hattie Cosgrove's beautiful line drawings of individual Mimbres pots. It also presents a new introduction by archaeologist Steven A. LeBlanc, who reviews the eighty years of research on the Mimbres that have followed the Cosgroves' groundbreaking study. The Peabody's reissue of "The Swarts Ruin" once again makes available a rich resource for scholars, artists, and admirers of Native American art, and it places in historical context the Cosgroves' many contributions to North American archaeology.

In Art for an Undivided Earth Jessica L. Horton reveals how the spatial philosophies underlying the American Indian Movement (AIM) were refigured by a generation of artists searching for new places to stand. Upending the assumption that Jimmie Durham, James Luna, Kay WalkingStick, Robert Houle, and others were primarily concerned with identity politics, she joins them in remapping the coordinates of a widely shared yet deeply contested modernity that is defined in great part by the colonization of the Americas. She follows their installations, performances, and paintings across the ocean and back in time, as they retrace the paths of Native diplomats, scholars, performers, and objects in Europe after 1492. Along the way, Horton intervenes in a range of theories about global modernisms, Native American sovereignty, racial difference, archival logic, artistic itinerancy, and new materialisms. Writing in creative dialogue with contemporary artists, she builds a picture of a spatially, temporally, and materially interconnected world-an undivided earth.

Horses are very rare in Africa. The few to be found west of Sudan, from the lands of the Sahara and Sahel down to the fringes of the tropical forests, belong to the king, the chief warrior and to notable persons. Due to the dense humidity of the tropical rainforest and the deadly tsetse fly, only restricted numbers of horses survive. And yet rider and mount sculptures are common among the Dogon, Djenne, Bamana, Senufo and the Yoruba people. The Akan-Asante people of Ghana and the Kotoko of Chad produced a good deal of small casting brass and bronze sculptures. Some of the artists could barely even have caught a glimpse of a horse. This visually stunning book presents a wealth of African art depicting the horse and its rider in a variety of guises, from Epa masks and Yoruba divination cups to Dogon sculptures and Senufo carvings. In Mali, the Bamana, Boso and Somono ethnic groups still celebrate the festivals of the puppet masquerade. The final chapter of this book is dedicated to the art and cult of these festivals, which are still alive and well. It is not the habit of the African artist to provide intellectual statements for his work, yet his unique creative dynamic and far-searching vision does not conflict with that of his Western counterpart. It is fair to state that the African, who though not educated in Western art history, contributed his fair share to the shaping of modern art. Features works from museums in both Africa and Europe, including the Musee Royal de L'Afrique Central, Tervuren in Belgium; Afrika Museum, Berg en Dal, Netherlands; Musee du quai Branly, Paris; Museum Rietberg, Zurich; The British Museum, London; Museu National de Antologia, Lisbon and National Museum, Lagos, Nigeria.

Hominids have always been obsessed with representing their own bodies. The first "selfies" were prehistoric negative hand images and human stick figures, followed by stone and ceramic representations of the human figure. Thousands of years later, moving via historic art and literature to contemporary social media, the contemporary term "selfie" was self-generated. The book illuminates some "selfies". This collection of critical essays about the fixation on the human self addresses a multi-faceted geographic set of cultures -- the Iberian Peninsula to pre-Columbian America and Hispanic America -- analysing such representations from medical, literal and metaphorical perspectives over centuries. Chapter contributions address the representation of the body itself as subject, in both visual and textual manners, and illuminate attempts at control of the environment, of perception, of behaviour and of actions, by artists and authors. Other chapters address the body as subjected to circumstance, representing the body as affected by factors such as illness, injury, treatment and death. These myriad effects on the body are interpreted through the brushes of painters and the pens of authors for social and/or personal control purposes. The essays reveal critics' insights when "selfies" are examined through a focused "lens" over a breadth of cultures. The result, complex and unique, is that what is viewed -- the visual art and literature under discussion -- becomes a mirror image, indistinguishable from the component viewing apparatus, the "lens".

This exciting new investigation explores the rich variety of indigenous arts in the US and Canada from the early pre-contact period to the present day. It shows the importance of the visual arts in maintaining the integrity of spiritual, social, political, and economic systems within Native North American societies and examines such issues as gender, representation, the colonial encounter, and contemporary arts. Basketry, wood and rock carvings, dance masks, and beadwork, are discussed alongside the paintings and installations of modern artists such as Robert Davidson, Emmi Whitehorse, and Alex Janvier.

This remarkable study explores the use of the visual and performing arts to promote nonviolence and social harmony in sub-Saharan Africa. It focuses on Gelede, a popular community festival of masquerade, dance, and song, held several times a year by the Yoruba of Southwestern Nigeria and the Republic of Benin. Babatunde Lawal, an art historian and African scholar who has taught in Nigeria, Brazil, and the United States, is himself a Yoruba and has taken an active part in Gelede. He writes from the perspective of an informed participant/observer of his own culture. Lawal bases his book on extensive field research-observations and interviews-conducted over more than two decades as well as on numerous published and unpublished scholarly sources. He casts significant new light on many previously obscure aspects of Gelede, and he demonstrates a useful methodological approach to the study of non-Western art. The book systematically covers the major aspects of the Gelede spectacle, presenting its cultural background and historical origins as preface to a vivid and detailed description of an actual performance. This is followed by a discussion of the iconography and aesthetics of costume, and an examination of the sculpted images on the masks. The book concludes with a discussion of the moral and aesthetic philosophy of Gelede and its responsiveness to technological and social change. The Gelede Spectacle is illustrated in color and black-and-white with over 100 field and museum photographs, including a rare sequence on the dressing of a masquerader. It offers, in addition, more than 60 Gelede song texts, proverbs, and divination verses, each in the original Yoruba as well as in translation. Lawal's interpretations of these pieces indicate the rich complexities of metaphor and analogy inherent in the Yoruba language and art.

New Mexico Colcha Club looks at the history, beauty, and various styles of New Mexico colcha embroidery, and tells the uplifting story of how a small group of determined women revived a cultural tradition destined for extinction. In the 1700s Spanish colonial women in the isolated province of New Mexico wanted to add beauty and warmth to their bedding. They worked their homespun yarn in a long couching stitch to create the flowing needlework that came to be called "colcha embroidery." Highly sought after and valued, a detailed embroidered piece could cost upwards of 46 pesos. (During the same time period, sheep and cows cost 2 and 15 pesos respectively). However, a century later colcha was on its way to oblivion. Like many traditional crafts, this beautiful and skilled artform was becoming obsolete as inexpensive and abundant commercial cloth, modern styles, and machine-made products became more desirable and available. Fast-forward to the 1920s and the Arte Antiguo, a colcha club founded by twelve Hispanic women in the Espanola Valley of New Mexico. Spearheaded by Teofila Ortiz Lujan and then later her daughter, Esther Lujan Vigil, these women heroically sought to rescue colcha and bring it back to its rightful place as a cherished custom. The women traveled to churches to examine vintage altar cloth, hunted through attics and archives in search of examples of the antique embroidery, and sketched old patterns--all in the hopes of keeping colcha from extinction and activating a revival of the embroidery. Esther Lujan Vigil, through her artwork and teaching, keeps the tradition alive and has elevated colcha from a folk art to a fine art. Divided into three sections, the first part of thebook traces the roots of the embroidery tradition and domestic life in colonial New Mexico. The second part looks at the Arte Antiguo's push in the early twentieth century to revive this lost art. The third part focuses on Esther Lujan Vigil's artistic skills and the renaissance of colcha embroidery today. New Mexico Colcha Club features historical and recent photographs of colcha work that demonstrate the beauty, intricacy, and diversity of this Old World custom. This inspirational and informative biography of colcha is folk art enlivened by social history. It is a must read for those interested in Spanish textile traditions and folk art, needlework, and New Mexico history.

In the early twentieth century, Native American baskets, blankets, and bowls could be purchased from department stores, "Indian stores," dealers, and the U.S. government's Indian schools. Men and women across the United States indulged in a widespread passion for collecting Native American art, which they displayed in domestic nooks called "Indian corners." Elizabeth Hutchinson identifies this collecting as part of a larger "Indian craze" and links it to other activities such as the inclusion of Native American artifacts in art exhibitions sponsored by museums, arts and crafts societies, and World's Fairs, and the use of indigenous handicrafts as models for non-Native artists exploring formal abstraction and emerging notions of artistic subjectivity. She argues that the Indian craze convinced policymakers that art was an aspect of "traditional" Native culture worth preserving, an attitude that continues to influence popular attitudes and federal legislation.

Illustrating her argument with images culled from late-nineteenth- and early-twentieth-century publications, Hutchinson revises the standard history of the mainstream interest in Native American material culture as "art." While many locate the development of this cross-cultural interest in the Southwest after the First World War, Hutchinson reveals that it began earlier and spread across the nation from west to east and from reservation to metropolis. She demonstrates that artists, teachers, and critics associated with the development of American modernism, including Arthur Wesley Dow and Gertrude Kasebier, were inspired by Native art. Native artists were also able to achieve some recognition as modern artists, as Hutchinson shows through her discussion of the Winnebago painter and educator Angel DeCora. By taking a transcultural approach, Hutchinson transforms our understanding of the role of Native Americans in modernist culture.

The Safaitic rock art of the North Arabian basalt desert is a unique and understudied material, one of the few surviving traces of the elusive herding societies that inhabited this region in antiquity. Yet little is known about this rock art and its role in the desert societies. Why did these peoples make carvings in the desert and what was the significance of this cultural practice? What can the rock art tell us about the relationship between the nomads and their desert landscape? This book investigates these questions through a comprehensive study of over 4500 petroglyphs from the Jebel Qurma region of the Black Desert in north-eastern Jordan. It explores the content of the rock art, how it was produced and consumed by its makers and audience, and its relationship with the landscape. This is the first-ever systematic study of the Safaitic petroglyphs from the Black Desert and it is unique for the study of Arabian rock art. It demonstrates the value of a material approach to rock art and the unique insights that rock art can provide into the relationship between nomadic herders and the wild and domestic landscape.

When I Remember I See Red: American Indian Art and Activism in California features contemporary art by First Californians and other American Indian artists with strong ties to the state. Spanning the past five decades, the exhibition includes more than sixty-five works in various media, from painting, sculpture, prints, and photography, to installation and video. More than forty artists are represented, among them pioneers such as Rick Bartow, George Blake, Dalbert Castro, Frank Day, Harry Fonseca, Frank LaPena, Jean LaMarr, James Luna, Karen Noble, Fritz Scholder, Brian Tripp, and Franklin Tuttle, as well as emerging and mid-career artists. Taking cues from their forebears, members of the younger generation often combine art and activism, embracing issues of identity, politics, and injustice to produce innovative-and frequently enlightening-work. The exhibition, along with the accompanying catalogue, transcends borders, with some California artists working outside the state, and several artists of non-California tribes living and creating within its boundaries. Diverse cultural influences coupled with the extraordinary dissemination of images made possible by technology have led to new forms of expression, making When I Remember I See Red a richly layered experience. Published in association with the Crocker Art Museum Exhibition dates: Crocker Art Museum, Sacramento: October 20, 2019-January 26, 2020 Institute of American Indian Arts, Museum of Contemporary Native Arts, Santa Fe: August 14, 2020-January 3, 2021 Autry Museum of the American West, Los Angeles: July 18, 2021-February 27, 2022

As the international art market globalizes the indigenous image, it changes its identity, status, value, and purpose in local and larger contexts. Focusing on a school of Australian Aboriginal painting that has become popular in the contemporary art world, Robyn Ferrell traces the influence of cultural exchanges on art, the self, and attitudes toward the other.

Aboriginal acrylic painting, produced by indigenous women artists of the Australian Desert, bears a superficial resemblance to abstract expressionism and is often read as such by viewers. Yet to see this art only through a Western lens is to miss its unique ontology, logics of sensation, and rich politics and religion. Ferrell explores the culture that produces these paintings and connects its aesthetic to the brutal environmental and economic realities of its people. From here, she travels to urban locales, observing museums and department stores as they traffic interchangeably in art and commodities.

Ferrell ties the history of these desert works to global acts of genocide and dispossession. Rethinking the value of the artistic image in the global market and different interpretations of the sacred, she considers photojournalism, ecotourism, and other sacred sites of the western subject, investigating the intersection of modern art and postmodern culture. She ultimately challenges the primacy of the "European gaze" and its fascination with sacred cultures, constructing a more balanced intercultural dialogue that deemphasizes the aesthetic of the real championed by western philosophy.

Over the course of his career, artist Paul Dyck (1917-2006) assembled more than 2,000 nineteenth-century artworks created by the buffalo-hunting peoples of the Great Plains. Only with its acquisition by the Plains Indian Museum at the Buffalo Bill Center of the West has this legendary collection become available to the general public. Plains Indian Buffalo Cultures allows readers, for the first time, to experience the artistry and diversity of the Paul Dyck Collection - and the cultures it represents. Richly illustrated with more than 160 color photographs and historical images, this book showcases a wide array of masterworks created by members of the Crow, Pawnee, Lakota, Arapaho, Cheyenne, Shoshone, Hidatsa, Mandan, Arikara, Dakota, Kiowa, Comanche, Blackfoot, Otoe, Nez Perce, and other Native groups. Author Emma I. Hansen provides an overview of Dyck's collection, analyzing its representations of Native life and heritage alongside the artist-collector's desire to assemble the finest examples of nineteenth-century Plains Indian arts available to him. His collection invites discussion of Great Plains warrior traditions, women's artistry, symbols of leadership, and ceremonial arts and their enduring cultural importance for Native communities. A foreword by Arthur Amiotte provides further context regarding the collection's inception and its significance for present-day Native scholars. From hide clothing, bear claw necklaces, and shields to buffalo robes, tipis, and decorative equipment made for prized horses, the artworks in the Paul Dyck Collection provide a firsthand glimpse into the traditions, adaptations, and innovations of Great Plains Indian cultures.