No present without the past. No equality without feminism.Nekt wikuhpon ehpit chronicles the sources, inspiration, and personal circumstances that have shaped Shirley Bear's visual art, poetry, and political activism and presents the integral relationship amongst these important activities in her life.Countering the invisible silent status ascribed to Indigenous women by patriarchal history and convention, Bear's primary focus has been the recovery of the feminine role in the ancestral life of First Nations culture. Featuring more than 30 reproductions of her work with essays by Terry Graff, Susan Crean, and Carol Taylor, Nekt wikuhpon ehpit both depicts and examines the essential feminine imagery of Bear's work in their symbolic, archetypal, or representative forms.Shirley Bear's work has been featured in exhibitions throughout Canada, the United States, and Europe. Her writing has been featured in several anthologies, including Kelusultiek: Original Women's Voices of Atlantic CanadaandThe Colour of Resistance. She received the New Brunswick Excellence in the Arts Award in 2002.

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.

Attracted to the rich ceremonial life and unique architecture of the New Mexico pueblos, many early-twentieth-century artists depicted Pueblo peoples, places, and culture in paintings. These artists' encounters with Pueblo Indians fostered their awareness of Native political struggles and led them to join with Pueblo communities to champion Indian rights. In this book, art historian Sascha T. Scott examines the ways in which non-Pueblo and Pueblo artists advocated for American Indian cultures by confronting some of the cultural, legal, and political issues of the day. Scott closely examines the work of five diverse artists, exploring how their art was shaped by and helped to shape Indian politics. She places the art within the context of the interwar period, 1915-30, a time when federal Indian policy shifted away from forced assimilation and toward preservation of Native cultures. Through careful analysis of paintings by Ernest L. Blumenschein, John Sloan, Marsden Hartley, and Awa Tsireh (Alfonso Roybal), Scott shows how their depictions of thriving Pueblo life and rituals promoted cultural preservation and challenged the pervasive romanticizing theme of the ""vanishing Indian."" Georgia O'Keeffe's images of Pueblo dances, which connect abstraction with lived experience, testify to the legacy of these political and aesthetic transformations. Scott makes use of anthropology, history, and indigenous studies in her art historical narrative. She is one of the first scholars to address varied responses to issues of cultural preservation by aesthetically and culturally diverse artists, including Pueblo painters. Beautifully designed, this book features nearly sixty artworks reproduced in full color.

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.

A fresh exploration of Native American art that positions the work within the broader context of North American art history This landmark publication presents Native American art within the broader context of American art history, through an examination of notable works from a major private collection. The insightful texts provide a new evaluation of the art, culture, and daily life of numerous North American tribes, including Acoma, Apache, Cheyenne, Creek, Crow, Hopi-Twea, Kiowa, Lakota, Pomo, Seneca, Seminole, Tlingit, and Zuni, among others. The works featured in this lavish volume span centuries, from the period prior to contact with European settlers through the early 20th century, and represent the extensive artistic achievements of culturally distinct indigenous peoples. Both known and unrecorded makers' innovative visions are manifest in a wide variety of aesthetic forms and media-from painting, sculpture, and drawing to costume, ceramics, and baskets. Challenging traditional presentations of American Indian art, this publication situates and analyzes them alongside other North American artistic practices. Published by The Metropolitan Museum of Art/Distributed by Yale University Press Exhibition Schedule: The Metropolitan Museum of Art, New York (10/01/18-10/06/19)

Asen, metal sculptures of southern Benin, West Africa, are created to honor the dead and are meant to encourage interaction between visible and spiritual worlds in ancestral rites associated with the belief system known as vodun. Drawing on extensive fieldwork in the former Kingdom of Dahomey, Bay traces more than 150 years of transformations in the manufacture and symbolic meanings of asen against the backdrop of a slave-raiding monarchy, domination by French colonialism, and postcolonial political and social change. Bay expertly reads evidence of the area's turbulent history through analysis of asen motifs as she describes the diverse influences affecting the process of asen production from the point of their probable invention to their current decline in use. Paradoxically, asen represent a sacred African art form, yet are created using European materials and technologies and are embellished with figures drawn from tourist production. Bay's meticulously researched artistic and historical study is a fascinating exploration of creativity and change within Benin's culture.

An engaging explanation of Oceanic art and an important gateway to wider appreciation of Oceanic heritage and visual culture Art from Oceania, the region encompassing the islands of the central and south Pacific, spans hundreds of distinct artistic processes, formats, and mediums. Many people's exposure to Oceanic art comes through its influence on the work of European artists, and therefore Oceanic works themselves often remain difficult for Western viewers to interpret and comprehend. How to Read Oceanic Art, the third book in a series of guides to understanding different artistic genres, helps elucidate this subject through explanation of specific objects. The book analyzes the most illustrative Oceanic pieces from the Metropolitan Museum's collection-including lively painted masks, powerful figurines, and intricately carved wooden poles-which together represent the extraordinary diversity of artistic traditions in the region. Attractive photography and clear, engaging texts explain how and why various works were made as well as how they were used. This publication is an invaluable resource for art historical study, and also an important gateway to wider appreciation of Oceanic heritage and visual culture. Published by The Metropolitan Museum of Art/Distributed by Yale University Press

This book shows, through painstaking research and documentation of artifacts and practices, how art pervades the everyday life of the people of the Sulu Archipelago, such that no divide exists between beauty and function, between artistry and utility.

Guide to petroglyphs found in Arizona, Colorado, Utah and New Mexico. Includes drawings and possible interpretations.

Following India's independence in 1947, Indian artists creating modern works of art sought to maintain a local idiom, an "Indianness" representative of their newly independent nation, while connecting to modernism, an aesthetic then understood as both universal and presumptively Western. These artists depicted India's precolonial past while embracing aspects of modernism's pursuit of the new, and they challenged the West's dismissal of non-Western places and cultures as sources of primitivist imagery but not of modernist artworks. In "Art for a Modern India," Rebecca M. Brown explores the emergence of a self-conscious Indian modernism--in painting, drawing, sculpture, architecture, film, and photography--in the years between independence and 1980, by which time the Indian art scene had changed significantly and postcolonial discourse had begun to complicate mid-century ideas of nationalism.

Through close analyses of specific objects of art and design, Brown describes how Indian artists engaged with questions of authenticity, iconicity, narrative, urbanization, and science and technology. She explains how the filmmaker Satyajit Ray presented the rural Indian village as a socially complex space rather than as the idealized site of "authentic India" in his acclaimed "Apu Trilogy," how the painter Bhupen Khakhar reworked Indian folk idioms and borrowed iconic images from calendar prints in his paintings of urban dwellers, and how Indian architects developed a revivalist style of bold architectural gestures anchored in India's past as they planned the Ashok Hotel and the Vigyan Bhavan Conference Center, both in New Delhi. Discussing these and other works of art and design, Brown chronicles the mid-twentieth-century trajectory of India's modern visual culture.

This is a brief analysis of Indian Pottery, based on a museum exhibit prepared by the author.

The massive wood carvings unique to the Indian peoples of the Northwest Coast arouse a sense of wonder in all who see them. This guide helps the reader to understand and enjoy the form and meaning of totem poles and other sculptures. The author describes the origin and place of totem poles in Indian culture - as ancestral emblems, as expressions of wealth and power, as ceremonial objects, as mythological symbols, and as magnificent artistic works of the people of the Pacific Northwest.

Woven Identities presents the finest examples of classic era Native basketry (1870-1930) along with contemporary examples that exemplify the vibrant nature of the art today from the Southwest, California, Great Basin, Plateau, Northwest Coast and Arctic tribes.

Photography, sculpture, woven work, folk art, painting, found art, and more.When Terry Graff and Alan Syliboy decided to investigate contemporary First Nations art in New Brunswick, they set out on a road trip. They visited the Mi'kmaq Nation communities and Wolastoqey Nation communities. The result was an exhibition and a book, a journal that captured the essence of the road trip through Graff's words and Syliboy's magnificent photographs.The book captures their high-octane meeting with heavy metal musician Eric Miller; Robert Pictou's model boats and surprising works of art; their poignant visit with John Seca Labillois, who conjured a drum from the trunk of a 600-year-old tree; Peter Augustine's collection of antlers; the sacred site of the Sundance ceremony at Big Cove; and the story of the Brooks family's efforts to repatriate the 200-year-old Grandfather Akwiten canoe. Ekpahak brings together a synthesis of cultural traditions and artistic practise that today serves as expressions of self-determination. Photographie, sculpture, travail tissA (c), art populaire, peinture, art trouvA (c), et d'autant plus.Lorsque Terry Graff et Alan Syliboy ont decide d'enqueter sur l'art contemporain des Premieres nations au Nouveau-Brunswick, ils ont entrepris un voyage sur la route. Ils ont visite les communautes de la nation Mikmaq et les communautes de la nation Wolastoqey. Le resultat a ete une exposition et un livre, un journal qui a capture l'essence du voyage sur la route a travers les mots de Graff et les magnifiques photographies de Syliboy. Le livre capture leur rencontre a haut indice d'octane avec le musicien de heavy metal Eric Miller ; les maquettes de bateaux et les uvres d'art surprenantes de Robert Pictou ; leur visite poignante avec John Seca Labillois, qui a evoque un tambour du tronc d'un arbre vieux de 600 ans ; la collection de bois de Peter Augustine ; le site sacre de la ceremonie de Sundance a Big Cove ; et l'histoire des efforts de la famille Brooks pour rapatrier le canoe Akwiten, vieux de 200 ans. Ekpahak offre une synthese des traditions culturelles et des pratiques artistiques qui servent aujourd'hui dexpressions dautodetermination.

Making a foundational contribution to Mesoamerican studies, this book explores Aztec painted manuscripts and sculptures, as well as indigenous and colonial Spanish texts, to offer the first integrated study of food and ritual in Aztec art. Aztec painted manuscripts and sculptural works, as well as indigenous and Spanish sixteenth-century texts, were filled with images of foodstuffs and food processing and consumption. Both gods and humans were depicted feasting, and food and eating clearly played a pervasive, integral role in Aztec rituals. Basic foods were transformed into sacred elements within particular rituals, while food in turn gave meaning to the ritual performance. This pioneering book offers the first integrated study of food and ritual in Aztec art. Elizabeth Moran asserts that while feasting and consumption are often seen as a secondary aspect of ritual performance, a close examination of images of food rites in Aztec ceremonies demonstrates that the presence-or, in some cases, the absence-of food in the rituals gave them significance. She traces the ritual use of food from the beginning of Aztec mythic history through contact with Europeans, demonstrating how food and ritual activity, the everyday and the sacred, blended in ceremonies that ranged from observances of births, marriages, and deaths to sacrificial offerings of human hearts and blood to feed the gods and maintain the cosmic order. Moran also briefly considers continuities in the use of pre-Hispanic foods in the daily life and ritual practices of contemporary Mexico. Bringing together two domains that have previously been studied in isolation, Sacred Consumption promises to be a foundational work in Mesoamerican studies.

A Hopi Indian will tell you that a kachina is a supernatural being who is impersonated by a man wearing a mask. Small wooden dolls carved in the likenesses of the various kachinas are used to help to teach Hopi children the tribal religion and traditions. Each child receives a doll made especially for him by his male relatives. He treasures the doll and studies it so that he can learn to recognised and respect the host of spirit kachinas that people the Hopi world. Kachinas are difficult to classify because different Hopi pueblos have different ideas about their appearance and their functions. The late Dr Harold Colton identified 266 different kinds of kachina dolls, and in this book he describes the meaning, the making, and the principal features of all of them.

When Buffalo Bill's Wild West show traveled to Paris in 1889, the New York Times reported that the exhibition would be ""managed to suit French ideas."" But where had those ""French ideas"" of the American West come from? And how had they, in turn, shaped the notions of ""cowboys and Indians"" that captivated the French imagination during the Gilded Age? In Transnational Frontiers, Emily C. Burns maps the complex fin-de-siecle cultural exchanges that revealed, defined, and altered images of the American West. This lavishly illustrated visual history shows how American artists, writers, and tourists traveling to France exported the dominant frontier narrative that presupposed manifest destiny - and how Native American performers with Buffalo Bill's Wild West and other traveling groups challenged that view. Many French artists and illustrators plied this imagery as well. At the 1900 World's Fair in Paris, sculptures of American cowboys conjured a dynamic and adventurous West, while portraits of American Indians on vases evoked an indigenous people frozen in primitivity. At the same time, representations of Lakota performers, as well as the performers themselves, deftly negotiated the politics of American Indian assimilation and sought alternative spaces abroad. For French artists and enthusiasts, the West served as a fulcrum for the construction of an American cultural identity, offering a chance to debate ideas of primitivism and masculinity that bolstered their own colonialist discourses. By examining this process, Burns reveals the interconnections between American western art and Franco-American artistic exchange between 1865 and 1915.

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.

Dynast and Divinity presents a major part of the extraordinary corpus of ancient Ife art in terra-cotta, stone, and metal, dating from the ninth to the fifteenth centuries. Artists at Ife, the ancient city-state of the Yoruba people of West Africa (located in present-day southwestern Nigeria), created sculpture that ranks among the most aesthetically striking and technically sophisticated in the world. Dynasty and Divinity reveals the extraordinarily creative range of Ife art through a diversity of objects that includes handsome idealized portrait heads, exquisite miniatures, expressive caricatures of old age, lively animals, and sculptures showing the impressive regalia worn by Ife's kings and queens. Together, these illuminate one of the world's greatest art centers and demonstrate the technological sophistication of Ife artists, as well as the rich aesthetic language they developed in order to convey ideas about worldly and divine power.--The refined sculptures from Ife demonstrate the dignity and self-assurance associated with the idea of dynasty, as well as the results of misfortunes and violence that could befall human beings--both fates shaped by divine as well as human interventions. Among the many masterpieces from Ife art in this book are a group of life-size copper portrait heads, carved stone animals, and the spectacular seated male figure found in the town of Tada, Nigeria, shown dressed in an elaborate textile. All of the objects come from the collection of the Nigerian National Commission for Museums and Monuments.--Henry John Drewal, a noted scholar of Yoruba and African diaspora arts, explores the significance of Ife's stone, terra-cotta, and metal sculptures in the context of Yoruba history and culture. Today, the city of Ife is still a spiritual heartland for the 29 million Yoruba people living in Nigeria and countless descendants in the Americas and elsewhere in the world. Drewal explores the purposes for which this art may have been made and its relationship to Yoruba ideas about leadership, divinity, gender, and aesthetics. In an introductory essay, Enid Schildkrout, an anthropologist who has curated major exhibitions on Africa, shows how this first assemblage of the full range of Ife art gives the most complete portrayal of an ancient African city ever presented in a single exhibition.--Dynasty and Divinity: Ife Art in Ancient Nigeria accompanies an exhibition co-organized by the Museum for African Art, New York City, and the Fundacion Marcelino Botin, Santander, Spain, in collaboration with the National Commission for Museums and Monuments, Nigeria. The exhibition will appear at the British Museum, London, as Kingdom of Ife: Sculptures of West Africa.

This book explores the roles of contemporary urban shrines and their visual traditions in Benin City. It focuses on the charismatic priests and priestesses who are possessed by a pantheon of deities, the communities of devotees, and the artists who make artifacts for their shrines. The visual arts are part of a wider configuration of practices that include song, dance, possession and healing. These practices provide the means for exploring the relationships of the visual to both the verbal and performance arts that feature at these shrines. The analysis in this book raises fundamental questions about how the art of Benin, and non-Western art histories more generally, are understood. The book throws critical light on the taken-for-granted assumptions which underpin current interpretations and presents an original and revisionist account of Benin art history.

Believed to represent a king, the beautiful bronze head in the British Museum is one of seventeen objects unearthed in 1938-9 at the town of Ife in Nigeria. The stunning naturalism and sophisticated craftsmanship of the objects challenged Western perceptions of African art at the time, which were largely based around abstract wooden figures. It was consequently assumed at first that they must have been made by Europeans or under European influence. In time, however, they came to be seen as wholly African, probably dating from the twelfth to fourteenth centuries, and representative of a hitherto unknown artistic tradition on that continent. The bronze head from Ife is one of the most prized objects in the British Museum's African collections. This book tells its fascinating story, from its discovery to its reception and exhibition in Britain, where it influenced and inspired several major artists. The author also describes how the head has taken on a new life and significance in its homeland, where images of it have abounded since Nigeria declared independence from Britain in 1960.

Between 1890 and 1918, British colonial expansion in Africa led to the removal of many African artifacts that were subsequently brought to Britain and displayed. Annie Coombes argues that this activity had profound repercussions for the construction of a national identity within Britain itself-the effects of which are still with us today. Through a series of detailed case studies, Coombes analyzes the popular and scientific knowledge of Africa which shaped a diverse public's perception of that continent: the looting and display of the Benin "bronzes" from Nigeria; ethnographic museums; the mass spectacle of large-scale international and missionary exhibitions and colonial exhibitions such as the "Stanley and African" of 1890; together with the critical reaction to such events in British national newspapers, the radical and humanitarian press and the West African press. Coombes argues that although endlessly reiterated racial stereotypes were disseminated through popular images of all things "African," this was no simple reproduction of imperial ideology. There were a number of different and sometimes conflicting representations of Africa and of what it was to be African-representations that varied according to political, institutional, and disciplinary pressures. The professionalization of anthropology over this period played a crucial role in the popularization of contradictory ideas about African culture to a mass public. Pioneering in its research, this book offers valuable insights for art and design historians, historians of imperialism and anthropology, anthropologists, and museologists.