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Archaeological digs have turned up sculptures in Inuit lands that are thousands of years old, but ?Inuit art? as it is known today only dates back to the beginning of the 1900s. Early art was traditionally produced from soft materials such as whalebone, and tools and objects were also fashioned out of stone, bone, and ivory because these materials were readily available. The Inuit people are known not just for their sculpture but for their graphic art as well, the most prominent forms being lithographs and stonecuts. This work affords easy access to information to those interested in any type of Inuit art. There are annotated entries on over 3,761 articles, books, catalogues, government documents, and other publications.
Art for a New Understanding, an exhibition from Crystal Bridges Museum of American Art opening this October, seeks to radically expand and reposition the narrative of American art since 1950 by charting a history of the development of contemporary Indigenous art from the United States and Canada, beginning when artists moved from more regionally-based conversations and practices to national and international contemporary art contexts.This accompanying book documents and expands on the histories and themes of this exciting exhibition. This fully illustrated volume includes essays by art historians and historians and reflections by the artists included in the collection. Also included are key contemporary writings-from the 1950s onward-by artists, scholars, and critics, investigating the themes of transculturalism and pan-Indian identity, traditional practices conducted in radically new ways, displacement, forced migration, shadow histories, the role of personal mythologies as a means to reimagine the future, and much more. As both a survey of the development of Indigenous art from the 1950s to the present and a consideration of Native artists within contemporary art more broadly, Art for a New Understanding expands the definition of American art and sets the tone for future considerations of the subject. It is an essential publication for any institution or individual with an interest in contemporary Native American art, and an invaluable resource in ongoing scholarly considerations of the American contemporary art landscape at large.
Known for their beautiful textile art, the Kuna of Panama have been scrutinized by anthropologists for decades. Perhaps surprisingly, this scrutiny has overlooked the magnificent Kuna craft of nuchukana-wooden anthropomorphic carvings-which play vital roles in curing and other Kuna rituals. Drawing on long-term fieldwork, Paolo Fortis at last brings to light this crucial cultural facet, illuminating not only Kuna aesthetics and art production but also their relation to wider social and cosmological concerns. Exploring an art form that informs birth and death, personhood, the dream world, the natural world, religion, gender roles, and ecology, Kuna Art and Shamanism provides a rich understanding of this society's visual system, and the ways in which these groundbreaking ethnographic findings can enhance Amerindian scholarship overall. Fortis also explores the fact that to ask what it means for the Kuna people to carve the figure of a person is to pose a riddle about the culture's complete concept of knowing. Also incorporating notions of landscape (islands, gardens, and ancient trees) as well as cycles of life, including the influence of illness, Fortis places the statues at the center of a network of social relationships that entangle people with nonhuman entities. As an activity carried out by skilled elderly men, who possess embodied knowledge of lifelong transformations, the carving process is one that mediates mortal worlds with those of immortal primordial spirits. Kuna Art and Shamanism immerses readers in this sense of unity and opposition between soul and body, internal forms and external appearances, and image and design.
The prehistoric native peoples of the Mississippi River Valley and other areas of the Eastern Woodlands of the United States shared a complex set of symbols and motifs that constituted one of the greatest artistic traditions of the pre-Columbian Americas. Traditionally known as the Southeastern Ceremonial Complex, these artifacts of copper, shell, stone, clay, and wood were the subject of the groundbreaking 2007 book Ancient Objects and Sacred Realms: Interpretations of Mississippian Iconography, which presented a major reconstruction of the rituals, cosmology, ideology, and political structures of the Mississippian peoples. Visualizing the Sacred advances the study of Mississippian iconography by delving into the regional variations within what is now known as the Mississippian Iconographic Interaction Sphere (MIIS). Bringing archaeological, ethnographic, ethnohistoric, and iconographic perspectives to the analysis of Mississippian art, contributors from several disciplines discuss variations in symbols and motifs among major sites and regions across a wide span of time and also consider what visual symbols reveal about elite status in diverse political environments. These findings represent the first formal identification of style regions within the Mississippian Iconographic Interaction Sphere and call for a new understanding of the MIIS as a network of localized, yet interrelated religious systems that experienced both continuity and change over time.
Winner of the 2012 Melville J. Herskovits award (African Studies Association) Throughout southwestern Nigeria, Yoruba men and women create objects called aale to protect their properties-farms, gardens, market goods, firewood-from the ravages of thieves. Aale are objects of such unassuming appearance that a non-Yoruba viewer might not register their important presence in the Yoruba visual landscape: a dried seedpod tied with palm fronds to the trunk of a fruit tree, a burnt corncob suspended on a wire, an old shoe tied with a rag to a worn-out broom and broken comb, a ripe red pepper pierced with a single broom straw and set atop a pile of eggs. Consequently, aale have rarely been discussed in print, and then only as peripheral elements in studies devoted to other issues. Yet aale are in no way peripheral to Yoruba culture or aesthetics. In Vigilant Things, David T. Doris argues that aale are keys to understanding how images function in Yoruba social and cultural life. The humble, often degraded objects that comprise aale reveal as eloquently as any canonical artwork the channels of power that underlie the surfaces of the visible. Aale are warnings, intended to trigger the work of conscience. Aale objects symbolically threaten suffering as the consequence of transgression-the suffering of disease, loss, barrenness, paralysis, accident, madness, fruitless labor, or death-and as such are often the useless residues of things that were once positively valued: empty snail shells, shards of pottery, fragments of rusted iron, and the like. If these objects share "suffering" and "uselessness" as constitutive elements, it is because they already have been made to suffer and become useless. Aale offer would-be thieves an opportunity to recognize themselves in advance of their actions and to avoid the thievery that would make the "useless" people.
Loaded with exciting images, this representative treasury of
African folk art features a splendid variety of vibrant images:
chevrons, zigzags, pinwheels, and other geometric designs; birds,
snakes, lizards, scorpions, elephants, and other animals. There are
also human and godlike figures, plus horned and skull-shaped masks.
These 376 black-and-white illustrations offer designers, graphic
artists, and crafters a wealth of unusual and practical
The delightful arts of American Indian tribes in the Southwest are occasionally made in miniature by especially talented artists who dare to work in tiny scale. This book presents, for the first time, a wide array of these miniatures of al the major craft styles of the region. Shown through hundreds of all color photographs, the miniature arts are arranged in sections devoted to beadwork, rattles, sandpaintings, weavings, basketry, Kachinas, paintings, and pottery. The weavings section includes geometric and pictorial styles from each of the regional areas, while the basketry and pottery sections have all the major style areas represented. Wherever possible, the artists and their regions are identified. This collection of truly appealing tiny art works will be enjoyed for many years to come.
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.
Exploring three major hubs of muralist activity in California, where indigenist imagery is prevalent, Walls of Empowerment celebrates an aesthetic that seeks to firmly establish Chicana/o sociopolitical identity in U.S. territory. Providing readers with a history and genealogy of key muralists' productions, Guisela Latorre also showcases new material and original research on works and artists never before examined in print.
An art form often associated with male creative endeavors, muralism in fact reflects significant contributions by Chicana artists. Encompassing these and other aspects of contemporary dialogues, including the often tense relationship between graffiti and muralism, Walls of Empowerment is a comprehensive study that, unlike many previous endeavors, does not privilege non-public Latina/o art. In addition, Latorre introduces readers to the role of new media, including performance, sculpture, and digital technology, in shaping the muralist's "canvas."
Drawing on nearly a decade of fieldwork, this timely endeavor highlights the ways in which California's Mexican American communities have used images of indigenous peoples to raise awareness of the region's original citizens. Latorre also casts murals as a radical force for decolonization and liberation, and she provides a stirring description of the decades, particularly the late 1960s through 1980s, that saw California's rise as the epicenter of mural production. Blending the perspectives of art history and sociology with firsthand accounts drawn from artists' interviews, Walls of Empowerment represents a crucial turning point in the study of these iconographic artifacts.
The first American national museum designed and run by indigenous
peoples, the Smithsonian Institution's National Museum of the
American Indian in Washington DC opened in 2004. It represents both
the United States as a singular nation and the myriad indigenous
nations within its borders. Constructed with materials closely
connected to Native communities across the continent, the museum
contains more than 800,000 objects and three permanent galleries
and routinely holds workshops and seminar series.
This book unfolds a history of American basketry, from its origins in Native American, immigrant, and slave communities to its contemporary presence in the fine art world. Ten contributing authors from different areas of expertise, plus over 250 photos, insightfully show how baskets convey meaning through the artists' selection of materials; the techniques they use; and the colors, designs, patterns, and textures they employ. Accompanying a museum exhibition of the same name, the book illustrates how the processes of industrialization changed the audiences, materials, and uses for basketry. It also surveys the visual landscape of basketry today; while some contemporary artists seek to maintain and revive traditions practiced for centuries, others combine age-old techniques with nontraditional materials to generate cultural commentary. This comprehensive treasury will be of vital interest to artists, collectors, curators, and historians of American basketry, textiles, and sculpture.
This volume investigates Pacific collections held in Australian museums, art galleries and archives, and the diverse group of 19th and 20th century collectors responsible for their acquisition. The nineteen essays reveal varied personal and institutional motivations that eventually led to the conservation, preservation and exhibition in Australia of a remarkable archive of Pacific Island material objects, art and crafts, photographs and documents. Hunting the Collectors benchmarks the importance of Pacific Collections in Australia and is a timely contribution to the worldwide renaissance of interest in Oceanic arts and cultures. The essays suggest that the custodial role is not fixed and immutable but fluctuates with the perceived importance of the collection, which in turn fluctuates with the level of national interest in the Pacific neighbourhood. This cyclical rise and fall of Australian interest in the Pacific Islands means many of the valuable early collections in state and later national repositories and institutions have been rarely exhibited or published. But, as the authors note, enthusiastic museum anthropologists, curators, collection managers and university-based scholars across Australia, and worldwide, have persisted with research on material collected in the Pacific.This volume is a very important one for anyone studying the art and material culture of the Pacific. It focuses on collections now in Australia. Even those well versed in museum collections from the Pacific will learn about many important but little-known collectors as well as better-known figures like the anthropologists F. E. Williams and Thomas Farrell, the husband of Queen Emma. This will be a treat for students and specialist alike.-Professor Robert L. Welsch, University of Dartmouth
This description is for the Inuktitut edition.Nunatsiavut, tAcnna Inuit nunakKatigengituk Canada-mit pitAclauttut namminik kavamamik 2005-imi, sanaKattajut sananguatausimajunik adjiKangitunik nunatsualimAcmit Canadamiungutlutik ammalu ukkiuttatop KikKanganettuk Inuit sananguataumajut. SilatsualimAcmi siKinganeluattuk inigijautluni Inutuinnanut, tamakkua satjugiamit inuit Nunatsiavummi iniKainnatut napattop killingani, ammalu Inuit allanguattingit ammalu sananguatingit Nunatsiavummit pitAcsongunginnatut adjigengitunik ukiuttattumi ammalu ukiuttattoKattangimmijuk pigutsianginnik, taikkunangat atuKattasimajut takuminattunik sanagalagiamik suliagijanginnit.Allanguattet nunanganit piusituKanginnit atuKattasimavut ukkusitsajannik ammalu Kijunik sananguagiamut; amilinnik, tuttujannik, ammalu Kisinik atuttausonik sanaKattajut; ammalu tagiulinnit ivinik sanaKattamijut, ammalugiallak allasajannik, kikiatsajak, KallunActtajak, sapangak, ammalu alakkasAcjannik. MAcnnaKammik, sanagalasimavut sanajaunginnatunik takugatsausongutlutik, ilautillugit minguattausimajut, allanguattausimajut, nenittausimajut, adjiliuttausimajut, taggajAcliuttausimajut, ammalu maggalinnit, atautsikut atutlutik piusituKannik atunginnatamminik nutAcngutlutik ammalu nigiugijausimangitunut piusitKatlutik.SakKijAcjuk: Allanguattausimajut ammalu sananguatausimajut Nunatsiavummit sivulligijauvuk angijotluni nuititausimajuk allanguattausimajunit Labrador Inunginnit. Sanajauluasimajuk angijummagimmik apvitattitaulluni takugatsauniattilugit AckKisuttausimajuk taikkununga taijaujunut The Rooms PrAcvinsikkut Allanguattausimajunik Takujapvinganut St. John's-imit, atuagak pitaKalangavuk ungatAcni 80-nik sanajaugesimajunut 45-init adjigengitunit sananguatinut, kinakkoningit iluanemmijut sananguatet, ammalu angijummagik allataumajuk sananguatet pitjutigillugit Nunatsiavummit allasimajuk Heather Igloliorte.SakKijAcjuk pivitsaKattisijuk atuatsiKattajunut, katitsuiKattajunut, allanguattinut piusituKaujunut, ammalu katitsuiKattajunut sunatuinnanik sananguatausimajunit siKinittini ammalu taggatinni takujagiattulAckKut taikkununga adjiKangitunut, sanajautsiasimajunut, ammalu takuminattusiavannik suliagijausimajunut Inuit sananguatinginnut ammalu allanguattinginnut Nunatsiavummit.
This richly illustrated book explores the contested history of art and nationalism in the tumultuous last decades of British rule in India. Western avant-garde art inspired a powerful weapon of resistance among India's artists in their struggle against colonial repression, and it is this complex interplay of Western modernism and Indian nationalism that is the core of this book. "The Triumph of Modernism" takes the surprisingly unremarked Bauhaus exhibition in Calcutta in 1922 as marking the arrival of European modernism in India. In four broad sections Partha Mitter examines the decline of oriental art and the rise of naturalism as well as that of modernism in the 1920s, and the relationship between primitivism and modernism in Indian art: with Mahatma Gandhi inspiring the Indian elite to discover the peasant, the people of the soil became portrayed by artists as noble savages. A distinct feminine voice also evolved through the rise of female artists. Finally, the author probes the ambivalent relationship between Indian nationalism and imperial patronage of the arts. With a fascinating array of art works, few of which have either been seen or published in the West, "The Triumph of Modernism" throws much light on a previously neglected strand of modern art and introduces the work of artists who are little known in Europe or America. A book that challenges the dominance of Western modernism, it will be illuminating not just to students and scholars of modernism and Indian art, but to a wide international audience that admires India's culture and history.
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.
This description is for the French edition.Le Nunatsiavut, rA (c)gion inuite du Canada qui possAde une administration autonome depuis 2005, a une production artistique A part dans le monde de l'art canadien et de l'art inuit circumpolaire. Population inuite la plus mA (c)ridionale au monde, le peuple cA'tier du Nunatsiavut a toujours vA (c)cu A cheval sur la limite forestiAre, et les artistes et artisans inuits du Nunatsiavut ont eu accAs A une flore et une faune arctique et subarctique trAs diversifiA (c)es, A partir desquelles ils ont crA (c)A (c) des Auvres d'une surprenante variA (c)tA (c).Les artistes du territoire se sont traditionnellement servis de la pierre et du bois pour sculpter, de la fourrure, du cuir et de la peau de phoque pour l'art mobilier et des graminA (c)es marines pour la vannerie, ainsi que de la laine, du mA (c)tal, du tissu, des perles et du papier. Plus rA (c)cemment, ils ont travaillA (c) avec des techniques que l'on retrouve en art contemporain, comme la peinture, le dessin, la gravure, la photographie, la vidA (c)o et la cA (c)ramique, sans pour autant dA (c)laisser les matA (c)riaux traditionnels, utilisA (c)s de maniAre novatrice et inusitA (c)e.SakKijAcjuk. Art et artisanat du Nunatsiavut est la premiAre publication d'importance sur l'art des Inuits du Labrador. Acrit pour accompagner une exposition itinA (c)rante majeure conAue par The Rooms Provincial Art Gallery Division de St. John's, l'ouvrage comprend plus de 80 reproductions d'Auvres de 45 artistes, une prA (c)sentation de ces derniers et un essai de fond sur l'art au Nunatsiavut signA (c) par la commissaire Heather Igloliorte.SakKijAcjuk "Atre visible" a prendre sa placeadans le dialecte inuktitut du Nunatsiavut) constitue une occasion unique pour les lecteurs, collectionneurs, historiens de l'art et amateurs d'art du Sud comme du Nord de crA (c)er une relation particuliAre avec le travail diffA (c)rent, novateur et toujours saisissant des artistes et artisans inuits contemporains du Nunatsiavut.
The decades of the 1960s, '70s, and '80s were a time of growth and change in producing, marketing, and collecting Native American artwork and craftwork. During this time William R. Wright amassed a collection notable for its broad representation of twentieth-century Native American products. Focusing on the Southwest, he included contemporary Pueblo ceramics, Navajo and Hopi textiles, Navajo, Hopi, and Zuni jewelry, and baskets from some forty different Native American groups. The objects Wright gathered, which are now part of the collections of the Peabody Museum of Archaeology and Ethnology, reflect developments in the intersecting worlds of makers, markets, and collectors, including the challenges faced by makers to successfully balance tradition and innovation in their work and their lives.
This volume examines selected objects from the Wright collection to explore the market-influenced environment of modern Native American makers and their work, from what some consider the low end of tourist art multiples to the high end of unique, signed fine art objects.
Although Franz Boas--one of the most influential anthropologists of the twentieth century--is best known for his voluminous writings on cultural, physical, and linguistic anthropology, he is also recognized for breaking new ground in the study of so-called primitive art. His writings on art have major historical value because they embody a profound change in art history. Nineteenth-century scholars assumed that all art lay on a continuum from primitive to advanced: artworks of all nonliterate peoples were therefore examples of early stages of development. But Boas's case studies from his own fieldwork in the Pacific Northwest demonstrated different tenets: the variety of history, the influence of diffusion, the symbolic and stylistic variation in art styles found among groups and sometimes within one group, and the role of imagination and creativity on the part of the artist. This volume presents Boas's most significant writings on art (dated 1889-1916), many originally published in obscure sources now difficult to locate. The original illustrations and an extensive, combined bibliography are included. Aldona Jonaitis's careful compilation of articles and the thorough historical and theoretical framework in which she casts them in her introductory and concluding essays make this volume a valuable reference for students of art history and Northwest anthropology, and a special delight for admirers of Boas.
Claude Levi-Strauss's fascination with Northwest Coast Indian art dates back to the late 1930s. "Sometime before the outbreak of the Second World War," he writes, "I had already bought in Paris a Haida slate panel pipe." In New York in the early forties, he shared his enthusiasm with a group of Surrealist refugee artists with whom he was associated. "Surely it will not be long," he wrote in an article published in 1943, "before we see the collections from this part of the world moved from ethnographic to fine arts museums to take their just place amidst the antiquities of Egypt of Persia and the works of medieval Europe. For this art is not unequal to the greatest, and, in the course of the century and a half of its history that is known to us, it has shown evidence of a superior diversity and has demonstrated apparently inexhaustible talents for renewal." In The Way of the Masks, first published more than thirty years later, he returned to this material, seeking to unravel a persistent problem that he associated with a particular mask, the Swaihwe, which is found among certain tribes of coastal British Columbia. This book, now available for the first time in an English translation, is a vivid, audacious illustration of Levi-Strauss's provocative structural approach to tribal art and culture. Bringing to bear on the Swaihwe masks his theory that mythical representations cannot be understood as isolated objects, Levi-Strausss began to look for links among them, as well as relationships between these and other types of masks and myths, treating them all as parts of a dialogue that has been going on for generations among neighboring tribes. The wider system that emerges form his investigation uncovers the association of the masks with Northwest coppers and with hereditary status and wealth, and takes the reader as far north as the Dene of Alaska, as far south as the Yurok of northern California, and as far away in time and space as medieval Europe. As one reader said of this book, "It will be controversial, as his work always is, and it will stimulate more scholarship on the Northwest Coast than any other single book that I can think of."
Since Columbus first called the natives of the Americas "Indians," the sources of their art and culture have been a puzzle. The strange mixture of objects of Asian appearance with those decidedly un-Asian has provided fuel for controversy between those who see the American cultures as products of diffusion and those who see them as independent inventions. Origins of Pre-Columbian Art cuts through this old dispute to provide a fresh look at ancient cultural history in the Americas and the Pacific basin.
Using evidence from archaeology, ethnology, and psychology, Terence Grieder suggests that contact between individuals across cultural borders is the root of both invention and diffusion. By tracing the spread of early symbolic techniques, materials, and designs from Europe and Asia to the lands of the Pacific and to the Americas, he displays the threads woven through humanity's common cultural heritage.
While archaeology provides examples of ancient symbols, ethnology reveals widely separated modern peoples still using these symbols and giving them similar meanings. Mapping these patterns of use and meaning, the author describes three waves of migration from Asia to the Americas, each carrying its own cluster of ideas and the symbols that expressed them.
First Wave cultures focused on their environment and on the human body, inventing symbols that compared people and nature. Second Wave symbolism emphasized the center and the periphery: the village and the horizon; the tree or pole as world axis; and the world's rim, where spirits exist. These cultures created masks to give form to those beings beyond the horizon. The heavens were finally incorporated into the system of symbols by Third Wave peoples, who named the celestial bodies as gods, treasured heaven-colored stones, and represented the world in pyramids.
Emphasizing the interpretation of art in its many forms, Grieder has found that such seemingly minor decorations as bark cloth clothing and tattoos have deep meaning. Ancient art, he argues, was the vehicle for ancient science, serving to express insights into biology, astronomy, and the natural world.
Northwest Coast peoples were maritime engineers who mastered the
art of building dugout canoes from gigantic red cedars, using only
tools made from bone, stone, and wood. Ubiquitous, these elegant
craft were used for everyday and ceremonial purposes, for fishing,
hunting and trading, for feasting and potlatching, and in
warfare--they were the keys that unlocked the treasure chest of the
Painstakingly constructed by hand of plant fiber and precious feathers from endemic birds of Hawai'i, feather cloaks and capes provided spiritual protection to Hawaiian chiefs for centuries while proclaiming their royal status. Few of the artworks known as n? hulu ali'i, or royal feathers, survive today except in museums and private collections. Through photographs and scholarly essays, Royal Hawaiian Featherwork highlights approximately seventy-five rare examples of the finest featherwork extant: capes and cloaks ('ahu'ula), royal staffs (k?hili), feather lei (lei hulu manu), helmets (mahiole), feathered god images (akua hulu manu), and related paintings and works on paper. With their brilliant coloring and abstract compositions of crescents, triangles, circles, quadrilaterals, and lines, the artworks are both beautiful and rich in cultural significance. This lavishly illustrated volume also serves as the catalogue to accompany the first exhibition of Hawaiian featherwork to be staged on the U.S. continent, scheduled for a six-month run starting in August 2015 at the Fine Arts Museums of San Francisco. The book and exhibition provide an overdue opportunity for the public to discover the central role these artworks played in the culture and history of the Hawaiian Islands, to explore their unparalleled technical craftsmanship, and to discover an aesthetic tradition unique to the Hawaiian archipelago.
The tipi is an iconic symbol of Native North American culture, recognized throughout the world. "Tipi: Heritage of the Great Plains" reveals the history and significance of this remarkable architectural form from the 1830s to the present. Ideally suited to a nomadic lifestyle on the Plains, the tipi was the heart of Plains social, religious, and creative traditions. Trade and innovation brought new materials and ways of living to Plains people. As the nomadic way of life gave way to more permanent settlements, the tipi evolved in form but remained central to Plains culture and identity.
The book examines the history and continuing tradition of the tipi by focusing on tribes from three geographical regions: the Blackfeet, Crow, Shoshone, and Northern Cheyenne in the north; the Arapaho and many Sioux groups, including Dakota, Yankton, Yanktonai, Lakota, Hunkpapa, and Oglala, in the Central Plains; and the Pawnee, Osage, Kiowa, Southern Cheyenne, Comanche, and Plains Apache in the south. Included are first-person narratives by Native people-elders, artists, military veterans, and an architect-that tell of the lasting cultural significance of the tipi within an ongoing process of cultural and artistic interpretation.
The volume is richly illustrated with historic and contemporary photographs and artwork. Art made by women, who were the tipi makers and owners, include furnishings, clothing, and accessories. Associated with tipi-centered family life, these objects feature intricate beadwork, quill embroidery, and painting. Other artwork relate to the male warrior tradition: tipi liners, traditionally painted by men with their war exploits, as well as other objects associated with warfare and warrior societies. Children's life in the tipi is illustrated by cradles, garments, toys, and games. Works by contemporary Native artists represent modern interpretations of traditional forms. Dispelling stereotypes of the tipi as a picturesque vestige of the past, "Tipi: Heritage of the Great Plains" demonstrates how the tipi remains a part of a living culture deeply rooted in tradition.
Nancy B. Rosoff is Andrew W. Mellon Curator of the Arts of the Americas and Susan Kennedy Zeller is associate curator of Native American art, both at the Brooklyn Museum. Other contributors include Heywood and Mary Lou Big Day (Crow), Christina E. Burke, Teri Greeves (Kiowa), Barbara A. Hail, Emma I. Hansen (Pawnee), Michael P. Jordan, Dixon Palmer (Kiowa), Lyndreth Palmer (Kiowa), Harvey Pratt (Southern Cheyenne/Arapaho), Bently Spang (Northern Cheyenne), Dennis Sun Rhodes (Arapaho), and Daniel C. Swan."
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