From prehistory to the present, the Indigenous peoples of the Andes have used a visual symbol system-that is, art-to express their sense of the sacred and its immanence in the natural world. Many visual motifs that originated prior to the Incas still appear in Andean art today, despite the onslaught of cultural disruption that native Andeans have endured over several centuries. Indeed, art has always been a unifying power through which Andeans maintain their spirituality, pride, and culture while resisting the oppression of the dominant society. In this book, Mary Strong takes a significantly new approach to Andean art that links prehistoric to contemporary forms through an ethnographic understanding of Indigenous Andean culture. In the first part of the book, she provides a broad historical survey of Andean art that explores how Andean religious concepts have been expressed in art and how artists have responded to cultural encounters and impositions, ranging from invasion and conquest to international labor migration and the internet. In the second part, Strong looks at eight contemporary art types-the scissors dance (danza de tijeras), home altars (retablos), carved gourds (mates), ceramics (ceramica), painted boards (tablas), weavings (textiles), tinware (hojalateria), and Huamanga stone carvings (piedra de Huamanga). She includes prehistoric and historic information about each art form, its religious meaning, the natural environment and sociopolitical processes that help to shape its expression, and how it is constructed or performed by today's artists, many of whom are quoted in the book.

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.

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 volume presents the latest research on Iberian post-Palaeolithic rock art, using innovative methodologies and analyses. With six appendices of data and extensive site gazetteers, the work is essential for those specialists and general readers needing an up-to-the-minute account of this archaeological phenomenon. 6 appendices of data and sites. Spanish text.

A collection of songs by the late Aboriginal singer Dougie Young, who began writing and performing around Wilcannia and western New South Wales in the 1950s and '60s. His songs tell of the life of Aboriginal people in Wilcannia -- and also explore Aboriginality in a way that was quite original for the time, touching on oppression, racism and land rights. Approximate running time: 35 minutes.

Between 1940 and 1960, many Native American artists made bold departures from what was considered the traditional style of Indian painting. They drew on European and other non-Native American aesthetic innovations to create hybrid works that complicated notions of identity, authenticity, and tradition. This richly illustrated volume focuses on the work of these pioneering Native artists, including Pueblo painters Jose Lente and Jimmy Byrnes, Ojibwe painters Patrick DesJarlait and George Morrison, Cheyenne painter Dick West, and Dakota painter Oscar Howe. Bill Anthes argues for recognizing the transformative work of these Native American artists as distinctly modern, and he explains how bringing Native American modernism to the foreground rewrites the broader canon of American modernism.In the mid-twentieth century, Native artists began to produce work that reflected the accelerating integration of Indian communities into the national mainstream as well as, in many instances, their own experiences beyond Indian reservations as soldiers or students. During this period, a dynamic exchange among Native and non-Native collectors, artists, and writers emerged. Anthes describes the roles of several anthropologists in promoting modern Native art, the treatment of Native American "Primitivism" in the writing of the Jewish American critic and painter Barnett Newman, and the painter Yeffe Kimball's brazen appropriation of a Native identity. While much attention has been paid to the inspiration Native American culture provided to non-Native modern artists, Anthes reveals a mutual cross-cultural exchange that enriched and transformed the art of both Natives and non-Natives.

In the 1980s-at the height of Thatcherism and in the wake of civil unrest and rioting in a number of British cities-the Black Arts Movement burst onto the British art scene with breathtaking intensity, changing the nature and perception of British culture irreversibly. This richly illustrated volume presents a history of that movement. It brings together in a lively dialogue leading artists, curators, art historians, and critics, many of whom were actively involved in the Black Arts Movement. Combining cultural theory with anecdote and experience, the contributors debate how the work of the black British artists of the 1980s should be viewed historically. They consider the political, cultural, and artistic developments that sparked the movement even as they explore the extent to which such a diverse body of work can be said to constitute a distinct artistic movement-particularly given that "black" in Britain in the 1980s encompassed those of South Asian, North and sub-Saharan African, and Caribbean descent, referring as much to shared experiences of disenfranchisement as to shades of skin.In thirteen original essays, the contributors examine the movement in relation to artistic practice, public funding, and the transnational art market and consider its legacy for today's artists and activists. The volume includes a unique catalog of images, an extensive list of suggested readings, and a descriptive timeline situating the movement vis-a-vis relevant artworks and films, exhibitions, cultural criticism, and political events from 1960 to 2000. A dynamic living archive of conversations, texts, and images, Shades of Black will be an essential resource. Contributors. Stanley Abe, Jawad Al-Nawab, Rasheed Araeen, David A. Bailey, Adelaide Bannerman, Ian Baucom, Dawoud Bey, Sonia Boyce, Allan deSouza, Jean Fisher, Stuart Hall, Lubaina Himid, Naseem Khan, susan pui san lok, Kobena Mercer, Yong Soon Min, Keith Piper, Zineb Sedira, Gilane Tawadros, Leon Wainwright, Judith Wilson

Exquisite blankets, sarapes and ponchos handwoven by southwestern peoples are admired throughout the world. Despite many popularized accounts, serious gaps have existed in our understanding of these textiles--gaps that one man devoted years of scholarly attention to address.

During much of his career, anthropologist Joe Ben Wheat (1916-1997) earned a reputation as a preeminent authority on southwestern and plains prehistory. Beginning in 1972, he turned his scientific methods and considerable talents to historical questions as well. He visited dozens of museums to study thousands of nineteenth-century textiles, oversaw chemical tests of dyes from hundreds of yarns, and sought out obscure archives to research the material and documentary basis for textile development. His goal was to establish a key for southwestern textile identification based on the traits that distinguish the Pueblo, Navajo, and Spanish American blanket weaving traditions--and thereby provide a better way of identifying and dating pieces of unknown origin.

Wheat's years of research resulted in a masterful classification scheme for southwestern textiles--and a book that establishes an essential baseline for understanding craft production. Nearly completed before Wheat's death, "Blanket Weaving in the Southwest" describes the evolution of southwestern textiles from the early historic period to the late nineteenth century, establishes a revised chronology for its development, and traces significant changes in materials, techniques, and designs.

Wheat first relates what Spanish observers learned about the state of native weaving in the region--a historical review that reveals the impact of new technologies andeconomies on a traditional craft. Subsequent chapters deal with fibers, yarns, dyes, and fabric structures--including an unprecedented examination of the nature, variety, and origins of bayeta yarns--and with tools, weaves, and finishing techniques.

A final chapter, constructed by editor Ann Hedlund from Wheat's notes, provides clues to his evolving ideas about the development of textile design. Hedlund--herself a respected textile scholar and a protA(c)gA(c)e of Wheat's--is uniquely qualified to interpret the many notes he left behind and brings her own understanding of weaving to every facet of the text. She has ensured that Wheat's research is applicable to the needs of scholars, collectors, and general readers alike. Throughout the text, Wheat discusses and evaluates the distinct traits of the three textile traditions. More than 200 photos demonstrate these features, including 191 color plates depicting a vast array of chief blankets, shoulder blankets, ponchos, sarapes, diyugi, mantas, and dresses from museum collections nationwide. In addition, dozens of line drawings demonstrate the fine points of technique concerning weaves, edge finishes, and corner tassels. Through his groundbreaking and painstaking research, Wheat created a new view of southwestern textile history that goes beyond any other book on the subject. "Blanket Weaving in the Southwest" addresses a host of unresolved issues in textile research and provides critical tools for resolving them. It is an essential resource for anyone who appreciates the intricacy of these outstanding creations.

Don Smith or Lelooska (1933-1996) was well known in the Pacific Northwest as a Native American artist and storyteller. Of "mixed blood" Cherokee heritage, he was adopted as an adult by the prestigious Kwakiutl Sewid clan and had relationships with elders from a wide range of tribal backgrounds. Initially producing curio items for sale to tourists and regalia for Oregon Indians, he emerged in the late 1950s as one of a handful of artists who proved critical in the renaissance of Northwest Coast Indian art. He also developed into a supreme performer and educator, staging shows of dances, songs, and storytelling. During his peak years from the 1970s to the early 1990s, his shows attracted as many as 30,000 people annually. In this book, historian and family friend Chris Friday shares and annotates interviews that he conducted with Lelooska between 1993 and 1996. In the process, he develops a portrait that is large enough to embrace the contradictory elements of Lelooska's life. What, he asks, is Native identity? What is "authenticity" in art? How are we to understand the concept of pan-Indianism? What are the politics of Indian tribal adoption? By engaging these questions and the contradictions that produce them, Friday honors Lelooska's complexity and constructs Lelooska's life as a prism for viewing the shifting and historically indeterminate nature of twentieth-century Indian identities.

"This is a much needed, important collection-a goldmine of sources for scholars and students. The texts articulate the key Primitivist aesthetic discourses of the period, offering crucial insight into the complex and always changing nexus between culture, politics, and representation. Because of the breadth of the materials covered and the controversies they raise, this anthology is one of the all too rare volumes that not only will provide reference materials for years to come but also will feature centrally in classroom discussions."--Suzanne Preston Blier, author of "African Vodun: Art, Psychology, and Power

"For almost a century art historians have fretted about the notion of primitivism in the arts. This comprehensive-in both senses of the word-anthology is a peerless source of the history of responses to works categorized as 'primitive.' In its range, the book touches upon all the troubling questions-formal, anthropological, political, historical-that have bedeviled the study of the arts of Oceania, Africa, and North and South America, and provides the grounds, at last, for intelligent pursuit of keener distinctions. I regard this book as a superb contribution to the study of Modern art; in fact, indispensable."--Dore Ashton, author of "Noguchi East and West

"An extraordinarily useful and complete collection of primary documents, many translated for the first time into English, and almost all unlikely to be encountered elsewhere without serious effort. Its five sections, each with a lively and scholarly introduction, reveal the diverse views of artists and writers on primitive art from Matisse, Picasso, and Fry to many far less known and sometimes surprising figures. The bookalso uncovers the politics and aesthetics of the major museum exhibitions that gained acceptance for art that had been both reviled and mythologized. Recent texts included are all germane. This book will be invaluable for any college course on the topic."--Shelly Errington, author of "The Death of Authentic Primitive Art and Other Tales of Progress

"An exceptionally valuable anthology of seventy documents--most heretofore unavailable in English--on the ongoing controversies surrounding Primitivism and Modern art. Insightfully chosen and annotated, the collection is brilliantly introduced by Jack Flam's essay on the historical progression, contexts, and cultural complexities of more than one hundred years' ideas about Primitivism. Rich, timely, illuminating."--Herbert M. Cole, author of "Icons: Ideals and Power in the Art of Africa

The years between 1922 and 1961, often referred to as the "Dark Ages of Northwest Coast art," have largely been ignored by art historians, and dismissed as a period of artistic decline. Tales of Ghosts compellingly reclaims this era, arguing that it was instead a critical period during which the art played an important role in public discourses on the status of First Nations people in Canadian society. Those with an interest in First Nations and Canadian history and art history, anthropology, museology, and post-colonial studies will be delighted by the publication of this major contribution to their fields.

J. David Lewis-Williams is world renowned for his work on the rock art of Southern Africa. In this volume, Lewis-Williams describes the key steps in his evolving journey to understand these images painted on stone. He describes the development of technical methods of interpreting rock paintings of the 1970s, shows how a growing understanding of San mythology, cosmology, and ethnography helped decode the complex paintings, and traces the development of neuropsychological models for understanding the relationship between belief systems and rock art. The author then applies his theories to the famous rock paintings of prehistoric Western Europe in an attempt to develop a comprehensive theory of rock art. For students of rock art, archaeology, ethnography, comparative religion, and art history, Lewis-Williams' book will be a provocative read and an important reference.

What is so "primitive" about primitive art? And how do we dare to use our standards to judge it? Drawing on an intriguing mixture of sources-including fashion ads and films, her own anthropological research, and even comic strips like "Doonesbury"--Price explores the cultural arrogance implicit in Westerners' appropriation of non-Western art.
"[Price] presents a literary collage of the Western attitude to other cultures, and in particular to the visual art of the Third and Fourth Worlds. . . . Her book is not about works of 'primitive art' as such, but about the Western construction 'Primitive Art.' It is a critique of Western ignorance and arrogance: ignorance about other cultures and arrogance towards them."--Jeremy Coote, "Times Literary Supplement"
"The book is infuriating, entertaining, and inspirational, leaving one feeling less able than before to pass judgment on 'known' genres of art, but feeling more confident for that."--Joel Smith, "San Francisco Review of Books"
"[A] witty, but scholarly, indictment of the whole primitive-art business, from cargo to curator. And because she employs sarcasm as well as pedagogy, Price's book will probably forever deprive the reader of the warm fuzzies he usually gets standing before the display cases at the local ethnographic museum."--"Newsweek"

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.

The tragic death of Wilson Duff at the age of 51, cut short the life of one of the leading experts on the arts and cultures of native peoples of the Northwest Coast. An anthropology professor at the University of B.C., his death, by his own hand, terminated his uncommonly perceptive research into the philosophy and psychology of Native art. Bird of Paradox consists of unpublished works by Duff which present his unique theoretical ideas that contribute to art scholarship, as well as creative writings and poetry which expose his emotional experiences with and feelings toward Native art and culture. Editor E. N. Anderson has provided detailed introductory material recounting Duff's life and work, and puts Duff's final contributions in the context of Northwest coast life.

Baskets made by the people of the mid-Columbia River are among the finest examples of Indian textile art in North America, and they are included in the collections of most major museums. The traditional designs and techniques of construction reveal a great artistic heritage that links modern basketmakers to their ancestors. Yet baskets are also everyday objects of a utilitarian nature that reveal much about mid-Columbia culture---a flat twined bag has greatest value when it is plump with dried roots, a coiled basket when full of huckleberries. In Columbia River Basketry, Mary Schlick writes about the weavers who at the time of European contact lived along the Columbia River from just above its confluence with the Yakima River westward to the vicinity of present-day Portland, Oregon, and Indian groups living along the river. She presents the baskets in the context of the lives of the people who created and used them. She also writes about the descendants of the early basket weavers, to whom basketry skills have been passed and from whom she herself learned to make baskets. Schlick blends mythology, personal reminiscences, materials, and basketry techniques. Written with deep understanding and appreciation of the artists and their work, Columbia River Basketry will be an inspirational sourcebook for basket weavers and other craftspeople. It will also serve as an invaluable reference for scholars, curators, and collectors in identifying, dating, and interpreting examples of Columbia River basketry.

This description is for the Inuktitut edition. Nunatsiavut, tanna Inuit nunakKatigengituk Canada-mit pitalauttut namminik kavamamik 2005-imi, sanaKattajut sananguatausimajunik adjiKangitunik nunatsualimamit Canadamiungutlutik ammalu ukkiuttatop KikKanganettuk Inuit sananguataumajut. Silatsualimami siKinganeluattuk inigijautluni Inutuinnanut, tamakkua satjugiamit inuit Nunatsiavummi iniKainnatut napattop killingani, ammalu Inuit allanguattingit ammalu sananguatingit Nunatsiavummit pitasongunginnatut 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, Kallunattajak, sapangak, ammalu alakkasajannik. MannaKammik, sanagalasimavut sanajaunginnatunik takugatsausongutlutik, ilautillugit minguattausimajut, allanguattausimajut, nenittausimajut, adjiliuttausimajut, taggajaliuttausimajut, ammalu maggalinnit, atautsikut atutlutik piusituKannik atunginnatamminik nutangutlutik ammalu nigiugijausimangitunut piusitKatlutik. SakKijajuk: Allanguattausimajut ammalu sananguatausimajut Nunatsiavummit sivulligijauvuk angijotluni nuititausimajuk allanguattausimajunit Labrador Inunginnit. Sanajauluasimajuk angijummagimmik apvitattitaulluni takugatsauniattilugit akKisuttausimajuk taikkununga taijaujunut The Rooms Pravinsikkut Allanguattausimajunik Takujapvinganut St. John's-imit, atuagak pitaKalangavuk ungatani 80-nik sanajaugesimajunut 45-init adjigengitunit sananguatinut, kinakkoningit iluanemmijut sananguatet, ammalu angijummagik allataumajuk sananguatet pitjutigillugit Nunatsiavummit allasimajuk Heather Igloliorte. SakKijajuk pivitsaKattisijuk atuatsiKattajunut, katitsuiKattajunut, allanguattinut piusituKaujunut, ammalu katitsuiKattajunut sunatuinnanik sananguatausimajunit siKinittini ammalu taggatinni takujagiattulakKut taikkununga adjiKangitunut, sanajautsiasimajunut, ammalu takuminattusiavannik suliagijausimajunut Inuit sananguatinginnut ammalu allanguattinginnut Nunatsiavummit.

One of the first people in Europe to consider the gifts which the Aztec ruler Montezuma gave to Hernan Cortes as works of art was Albrecht Durer: 'Nothing I have yet seen has given me such joy as the objects brought to the king from the new gold countries [...] Some pieces display an extraordinary skill; I have been astonished by the ingenuity of the inhabitants of those far distant lands,' he wrote. It was 1520 and those works had been sent to Brussels. The five centuries that have passed since the beauty of these objects was first noticed seem not to have been enough for the ancient cultures of Latin America to be fully understood. This catalogue of pre-Columbian art is a fresh attempt to examine and come to terms with artworks produced by a section of mankind that came to the attention of Europeans only after the voyages of Columbus and other explorers. It illustrates the collection of pre-Columbian art of Giancarlo and Inti Ligabue, one of the few collections of its kind in Italian hands: over 150 pieces from Mesoamerica and South America, an extraordinary corpus of objects which give testament to the excellence achieved by ancient artists. But it also tells the story of certain rare objects which belonged to the Medici Collection, one of Europe's greatest treasures. Among these are two atlatls, spear-throwers covered in gold-leaf from the Aztec or Mixtec cultures, a Taino necklace dating from the fourteenth or fifteenth century, and a Teotihuacan stone mask. These objects are accompanied by pieces from private European collections and a number of significant artworks from the Quai Branly Museum in Paris. Essays by leading scholars and archaeologists, such as C. Phillips, C.F. Baudez, J.M. Hoppan, J.J. Leyenard, F. Kauffmann Doig, C. Cavatrunci, D. Domenica, and M. Polia, weave both scientific and humanistic interpretations of Amerindian thought. The Giancarlo and Inti Ligabue Collection of masterpieces of ancient Latin American cultures is part of a huge and broad-ranging hoard of objects gathered over a period of almost fifty years.

Examines a host of rock art sites from Nova Scotia to Maryland. Rock art, petroglyphs, and pictographs have been made by indigenous peoples for thousands of years. Images have been found on bedrock, cliff faces, ridge tops, and boulders and in rock shelters. Some rock surfaces are covered with abstract and geometric designs such as concentric circles, zigzag lines, grids, and cross-hatched and ladder-like patterns. Others depict humans, footprints and handprints, mammals, serpents, and mythic creatures. All were meticulously pecked, incised or painted. This ancient art form connects us to Native Americans' past, traditions, world views, and sacred places. Rock Art in an Indigenous Landscape: From Atlantic Canada to Chesapeake Bay is the culmination of the research of preeminent rock art scholar Edward J. Lenik. Here, he profiles more than 64 examples of rock art in varied locations from Nova Scotia to Maryland. Chapters are organized geographically and lead the reader through coastal sites, rivers and streams, lakes and ponds, and upland sites. Lenik discusses the rock art examples in the context of the indigenous landscape, noting the significance of the place of discovery. Coverage includes a meticulous description of the design or motif and suggestions of time frame, artist-makers, and interpretations. Where possible, indigenous views on the artifacts enrich the narrative. Other invaluable elements are a discussion of how to identify indigenous rock art; a glossary of rock art terms and features and archaeological culture periods; an up-to-date bibliography; and an appendix of a number of reported but unconfirmed petroglyph sites in the regions.

Object Lives and Global Histories in Northern North America explores how close, collaborative looking can discern the traces of contact, exchange, and movement of objects and give them a life and political power in complex cross-cultural histories. Red River coats, prints of colonial places and peoples, Indigenous-made dolls, and an Englishwoman's collection provide case studies of art and material culture that correct and give nuance to global and imperial histories. The result of a collaborative research process involving Indigenous and non-Indigenous contributors, this book looks closely at the circumstances of making, use, and circulation of these objects: things that supported and defined both Indigenous resistance and colonial and imperial purposes. Contributors re-envision the histories of northern North America by focusing on the lives of things flowing to and from this vast region between the eighteenth and the twentieth centuries, showing how material culture is a critical link that tied this diverse landscape to the wider world. An original perspective on the history of northern North American peoples grounded in things, Object Lives and Global Histories in Northern North America provides a key analytical and methodological lens that exposes the complexity of cultural encounters and connections between local and global communities.

World is Africa brings together more than 30 important texts by Eddie Chambers, who for several decades has been an original and a critical voice within the field of African diaspora art history. The texts range from book chapters and catalogue essays, to shorter texts. Chambers focuses on contemporary artists and their practices, from a range of international locations, who for the most part are identified with the African diaspora. None of the texts are available online and none have been available outside of the original publication in which they first appeared. The volume contains several new pieces of writing, including a consideration of the art world 'fetishization' of the 1980s, as the manifestation of a reluctance to accept the majority of Black British artists as valid individual practitioners, choosing instead to shackle them to exhibitions that took place three decades ago. Another new text re-examines the 'map paintings' of Frank Bowling, the Guyana-born artist who was the subject of a major retrospective at Tate Britain in 2019. The third introduces the little-known record sleeve illustrations of Charles White, the American artist who was the subject of a major retrospective in 2018 at major galleries across the US. Among the other new texts is a critical reflection on the patronage the Greater London Council extended to Black artists in 1980s London. World is Africa makes a valuable contribution to the emerging discipline of black British art history, the field of African diaspora studies and African diaspora art history.

Winner, 2021 Melva J. Dwyer AwardItee Pootoogook belonged to a new generation of Inuit artists who are transforming and reshaping the creative traditions that were successfully pioneered by their parents and grandparents in the second half of the 20th century.A meticulous draughtsman who worked with graphite and coloured pencil, Itee depicted buildings in Kinngait that incorporated a perspectival view, a relatively recent practice influenced by his training as a carpenter and his interest in photography. His portraits of acquaintances and family members similarly bear witness to the contemporary North. Whether he depicts them at work or resting, his subjects are engaged in a range of activities from preparing carcasses brought in from hunting to playing music or contemplating the landscape of the North.Itee was also an inventive landscapist. Many of his finest Arctic scenes emphasize the open horizon that separates land from sky and the ever-shifting colours of the Arctic. Rendering the variable light of the landscape with precision, he brought a level of attention that contributed, over time, to his style.Featuring more than 100 images and essays by curators, art historians, and contemporary artists, Itee Pootoogook: Hymns to Silence celebrates the creative spirit of an innovative artist. It is the first publication devoted exclusively to his art.

More than any other civilisation, China is renowned for its long tradition of ceramic production, from its terracotta and stoneware works in ancient times to the imperial porcelain manufactured at Jingdezhen from the end of the fourteenth century. These works have been admired and collected over centuries for their outstanding quality and refinement. Now two hundred masterpieces from prominent private collections around the world have been brought together for the first time in a new book. The Baur Collections in Geneva, formed between 1928 and 1951, and the Zhuyuetang Collection (the Bamboo and Moon Pavilion in Hong Kong), which has been building since the late 1980s, reveal the elegance and variety of imperial monochrome porcelain wares produced during the Ming (1368-1644) and Qing (1644-1911) dynasties, which followed on from the Tang (618-907) and Song (960-1279) periods. These restrained pieces - both profane and sacred - exemplify the values of simplicity and modesty espoused by classical Chinese texts. With chapters devoted to the historical, cultural and technical contexts in which these pieces were made, this book will be a key reference on Chinese monochrome ceramics for all lovers of the subject, as well as students, researchers and connoisseurs. Text in English and French with Chinese summaries.

Winner, 2018 Canadian Museums Association Award of Outstanding Achievement in EducationShortlisted, 2018 Atlantic Publishers Marketing Association Best Atlantic Published Book AwardNunatsiavut, the Inuit region of Canada that achieved self-government in 2005, produces art that is distinct within the world of Canadian and circumpolar Inuit art. The world's most southerly population of Inuit, the coastal people of Nunatsiavut have always lived both above and below the tree line, and Inuit artists and craftspeople from Nunatsiavut have had access to a diverse range of Arctic and Subarctic flora and fauna, from which they have produced a stunningly diverse range of work. Artists from the territory have traditionally used stone and woods for carving; fur, hide, and sealskin for wearable art; and saltwater seagrass for basketry, as well as wool, metal, cloth, beads, and paper. In recent decades, they have produced work in a variety of contemporary art media, including painting, drawing, printmaking, photography, video, and ceramics, while also working with traditional materials in new and unexpected ways. SakKijAcjuk: Art and Craft from Nunatsiavut is the first major publication on the art of the Labrador Inuit. Designed to accompany a major touring exhibition organized by The Rooms Provincial Art Gallery of St. John's, the book features more than 80 reproductions of work by 45 different artists, profiles of the featured artists, and a major essay on the art of Nunatsiavut by Heather Igloliorte. SakKijAcjuk -- "to be visible" in the Nunatsiavut dialect of Inuktitut -- provides an opportunity for readers, collectors, art historians, and art aficionados from the South and the North to come into intimate contact with the distinctive, innovative, and always breathtaking work of the contemporary Inuit artists and craftspeople of Nunatsiavut.