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 first comprehensive look at the National Museum of the American Indian encompasses a variety of perspectives, including those of Natives and non-Natives, museum employees, and outside scholars across disciplines such as cultural studies and criticism, art history, history, museum studies, anthropology, ethnic studies, and Native American studies. The contributors engage in critical dialogues about key aspects of the museum's origin, exhibits, significance, and the relationship between Native Americans and other related museums.

Christian Texts for Aztecs: Art and Liturgy in Colonial Mexico is a cultural history of the missionary enterprise in sixteenth-century Mexico, seen primarily through the work of Catholic missionaries and the native populations, principally the Aztecs. Also known as the Mexica or Nahuas, speakers of the Nahuatl tongue, these Mesoamerican people inhabited the central plateau around Lake Texcoco and the sacred metropolis of Tenochtitlan, the site of present-day Mexico City. It was their language that the mendicant missionaries adopted as the lingua franca of the evangelization enterprise. Conceived as a continuation of his earlier, well-received City, Temple, Stage, Jaime Lara's new work addresses the inculturation of Catholic sacraments and sacramentals into an Aztec worldview in visual and material terms. He argues that Catholic liturgy-similar in some ways to pre-Hispanic worship-effectively "conquered"the religious imagination of its new Mesoamerican practitioners, thus creating the basis for a uniquely Mexican Catholicism. The sixteenth-century friars, in partnership with indigenous Christian converts, successfully translated the Christian message from an exclusively Eurocentric worldview to a system of symbols that made sense to the indigenous civilizations of Central Mexico. While Lara is interested in liturgical texts with novel or recycled metaphors, he is equally interested in visual texts such as neo-Christian architecture, mural painting, feather work, and religious images made from corn. These, he claims, were the sensorial bridges that allowed for a successful, if not wholly orthodox, inculturation of Christianity into the New World. Enriched by more than 280 color images and eleven appendices of translations from Latin and Nahuatl, Lara's study provides rich insights on the development of sacramental practice, popular piety, catechetical drama, and parish politics. Song, dance, flowers, and feathers-of utmost importance in the ancient religion of the Aztecs-were reworked in ingenious ways to serve the Christian cause. Human blood, too, found renewed importance in art and devotion when the indigenous religious leaders and the mendicant friars addressed the fundamental topic of the Man on the cross. An important work on worship, liturgy, and the visual imagination, Christian Texts for Aztecs: Art and Liturgy in Colonial Mexico is a vivid look at a unique cultural adaptation of Christianity. "I have deeply enjoyed and have been intellectually enriched by reading Jaime Lara's Christian Texts for Aztecs: Art and Liturgy in Colonial Mexico. This book will transform how we understand the process of evangelization of Mexico in the sixteenth-century. Clearly written and persuasively argued, Lara reveals how metaphor allows for cross-cultural communication as the deepest level of the Human experience, religious belief. This is demonstrated by a nuanced but richly documented history of the period. Drawing upon architecture, painting and a variety of different kinds of primary sources, this study blends a deep understanding of Aztec religious beliefs so as to articulate the very complex development of Colonial Mexican Christianity. Most importantly, Lara demonstrates how Aztec beliefs and practices were not only incorporated into Catholic teaching and ritual practice, but how they transformed that teaching and practice. Moreover, Lara makes so very evident the centrality of Music and Art in this complicated interaction."-Thomas Cummins, Dumbarton Oaks Professor of the History of Pre-Columbian and Colonial Art, Harvard University. "We have seen many interpretations of the story of the faith in America; some have called it 'black,' and others 'white' or 'grey.' Whatever version one may appropriate, Jaime Lara has provided us with a unique, rich focus: the worship experience of a people called to be renewed by Christianity and the creative expressions of Christian faith in unique images and paintings. Jaime Lara's book is a treasure to cherish for many years, an addition to any personal or public Library, and a legacy that engages readers to embark on a journey in which history, liturgical theology, and good art become one's traveling companions."-Rev. Fr. Juan J. Sosa, Presidente, Instituto Nacional Hispano de Liturgia, Inc.

Indigenous museums and cultural centres have sprung up across the developing world, and particularly in the Southwest Pacific. They derive from a number of motives, ranging from the commercial to the cultural political (and many combine both). A close study of this phenomenon is not only valuable for museological practice but, as has been argued, it may challenge our current bedrock assumptions about the very nature and purpose of the museum. This book looks to the future of museum practice through examining how museums have evolved particularly in the non-western world to incorporate the present and the future in the display of culture. Of particular concern is the uses to which historic records are put in the service of community development and cultural renaissance.

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.

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.

" Miskwabik, Metal of Ritual examines the thousands of beautiful and intricate ritual works of art -- from ceremonial weaponry to delicate copper pendants and ear ornaments -- created in eastern North America before the arrival of Europeans. The first comprehensive examination of this 3,000-year-old metallurgical tradition, the book provides unique insight into the motivation of the artisans and the significance of these objects, and highlights the brilliance and sophistication of the early civilizations of the Americas.Comparing the ritual architecture and metallurgy of the original Americans with the ethnological record, Amelia M. Trevelyan begins to unravel the mystery of the significance of the objects as well as their special functions within the societies that created them. The book includes dozens of striking color and black and white photographs.

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.

A companion to The Archaeology of Rock-Art (Cambridge, 1998), this new collection addresses the most important component of the rock-art panel: its landscape. The book draws together the work of many well-known scholars from key regions of the world known for rock-art and rock-art research. It provides insight into the location and structure of rock-art and its role within the landscapes of ancient worlds.

" Rock Art of Kentucky is the first comprehensive documentation of the fragile remnants of Kentucky's prehistoric Native American rock art sites. Found in twenty-two of Kentucky's counties, these sites pan a period of more than three thousand years. The most frequent design elements in Kentucky rock art are engravings of the footprints of birds, quadrupeds, and humans. Other design elements include anthropomorphs, mammals, birds, reptiles, fish, and abstract and geometric figures. Included in the book are stunning illustrations of the sixty confirmed sites and ten destroyed or questionable sites. In the thirty some years during which this information was collected, there has been an alarming deterioration of many of the sites. Ancient carvings have been destroyed by graffiti or have lost extensive detail because of climatic or environmental conditions, such as acid rain. Although all the Kentucky sites are officially listed on the National register of Historic Places, several no long exist or are at present inaccessible. In addition to making data available for the first time to the national and international archaeological community for further comparative and interpretive studies, Rock Art of Kentucky is also for nonspecialists interested in prehistoric Kentucky and Native American studies.

What does rock art say about gender and how can our understanding of gender shape the way that we view rock art? A significant contribution to the relatively unexplored field of gender in rock art, this volume contains a wealth of information for archaeologists, anthropologists, and art historians interested in past gender systems. Hays-Gilpin argues that art is at once a product of its physical and social environment and at the same time a tool of influence in shaping behavior and ideas within a society. Taking this stance, rock art is shown to be very often one of the strongest lines of evidence avaliable to scholars in understanding ritual practices, gender roles, and ideologicial constructs of prehistoric peoples. Subsequently issues of representation and the people who made these forms of art are also discussed.

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.

South Africa has a very long history of mural art, beginning with the ancient San or 'Bushmen' painted rock shelter. More recent are the various indigenous African traditions of decorating the homestead, and the wall painting practices of European settlers.

"Allen J. Christenson offers us in this wonderful book a testimony to contemporary Maya artistic creativity in the shadow of civil war, natural disaster, and rampant modernization. Trained in art history and thoroughly acquainted with the historical and modern ethnography of the Maya area, Christenson chronicles in this beautifully illustrated work the reconstruction of the central altarpiece of the Maya Church of Tz'utujil-speaking Santiago Atitla n, Guatemala. The much-loved colonial-era shrine collapsed after a series of destructive earthquakes in the twentieth century. Christenson's close friendship with the Cha vez brothers, the native Maya artists who reconstructed the shrine in close consultation with village elders, enables him to provide detailed exegesis of how this complex work of art translates into material form the theology and cosmology of the traditional Tz'utujil Maya.

"With the author's guidance, we are taught to see this remarkable work of art as the Maya Christian cosmogram that it is. Although it has the triptych form of a conventional Catholic altarpiece, its iconography reveals a profoundly Maya narrative, replete with sacred mountains and life-giving caves, with the whole articulated by a central axis mundi motif in the form of a sacred tree or maize plant (ambiguity intended) that is reminiscent of well-known ancient Maya ideas. Through Christenson's focused analysis of the iconography of this shrine, we are able to see and understand almost firsthand how the modern Maya people of Santiago Atitla n have remembered the imagined universe of their ancestors and placed upon this sacred framework their received truths in time present." -- Gary H. Gossen, Distinguished Professor Emeritus of Anthropology and Latin American Studies, University at Albany, SUNY

In the early twentieth century, a group of elite East coast women turned to the American Southwest in search of an alternative to European-derived concepts of culture. In "Culture in the Marketplace" Molly H. Mullin provides a detailed narrative of the growing influence that this network of women had on the Native American art market--as well as the influence these activities had on them--in order to investigate the social construction of value and the history of American concepts of culture.
Drawing on fiction, memoirs, journalistic accounts, and extensive interviews with artists, collectors, and dealers, Mullin shows how anthropological notions of culture were used to valorize Indian art and create a Southwest Indian art market. By turning their attention to Indian affairs and art in Santa Fe, New Mexico, she argues, these women escaped the gender restrictions of their eastern communities and found ways of bridging public and private spheres of influence. Tourism, in turn, became a means of furthering this cultural colonization. Mullin traces the development of aesthetic worth as it was influenced not only by politics and profit but also by gender, class, and regional identities, revealing how notions of "culture" and "authenticity" are fundamentally social ones. She also shows how many of the institutions that the early patrons helped to establish continue to play an important role in the contemporary market for American Indian art.
This book will appeal to audiences in cultural anthropology, art history, American studies, women's studies, and cultural history.

Discover the ancient images in ancient landscapes through this guide. Learn how the designs were created and what is known about the people who made them. A directory to 28 outstanding sites in 7 states. Includes an information guide to southwestern research centers, websites, and national and international rock-art organizations.

While significant advances have been made in direct dating French and Spanish rock art, direct dates obtained by AMS for the New World are extremely scarce and existing stylistic chronologies cannot be trusted. These papers from the International Rock Art Congress held in Bolivia in 1997 focus in the dating problem. They also reflect discussion of the earliest art in the light of recent research and as seen from a world palaeo-art perspective.

Jewish texts are a hidden treasure of information on Jewish art and artists, the patronage and use of art, and the art created by non-Jews. Most of these texts are written in Hebrew and Aramaic. Those scholars able to read them do not understand their art historical importance, while many art historians who would understand these references are hindered from access to these texts because of language barriers. Jewish Texts on the Visual Arts includes fifty-one newly translated texts dating from the biblical period to the twentieth century. They touch on issues such as iconoclasm, the art of the ‘other’, artists and their practices, synagogue architecture, Jewish ceremonial art, and collecting. Through the introduction and essays that accompany each text, Vivian Mann articulates the importance and relevance of these sources to our understanding of art history.

Whether painted by artist-warriors depicting their feats in battle or by other Native American artists, 19th and 20th century ledger drawings--drawn on blank sheets of ledger books obtained from U.S. soldiers, traders, missionaries, and reservation employees--provide an excellent visual source of information on the Great Plains Native Americans. An art form representing a transition from drawing on buffalo hide to a paper medium, ledger drawings range in style, content, and quality from primitive and artistically poor to bold and sharp with lavish use of color. Although interest in ledger drawings has increased in the last 20 years, there has never been a guide to holdings of these drawings. By bringing together the diverse and scattered institutions that hold them, this book will make finding the drawings quicker and easier. Illustrated with examples of ledger drawings, the guide identifies the libraries, archives, historical societies, and museums that hold ledger drawings. The institutions listed range from those with large collections, such as the Smithsonian, Yale, and Oklahoma museums, to institutions with only a few drawings. The book also includes a bibliography of books and articles about Indian pictographic art. The index will enable researchers to locate art by individual artists and tribes.

In the early 1990s, a major exhibition Chicano Art: Resistance and Affirmation, 1965-1985 toured major museums around the United States. As a first attempt to define and represent Chicano/a art for a national audience, the exhibit attracted both praise and controversy, while raising fundamental questions about the nature of multiculturalism in the U.S.

This book presents the first interdisciplinary cultural study of the CARA exhibit. Alicia Gaspar de Alba looks at the exhibit as a cultural text in which the Chicano/a community affirmed itself not as a "subculture" within the U.S. but as an "alter-Native" culture in opposition to the exclusionary and homogenizing practices of mainstream institutions. She also shows how the exhibit reflected the cultural and sexual politics of the Chicano Movement and how it serves as a model of Chicano/a popular culture more generally.

Drawing insights from cultural studies, feminist theory, anthropology, and semiotics, this book constitutes a wide-ranging analysis of Chicano/a art, popular culture, and mainstream cultural politics. It will appeal to a diverse audience in all of these fields.

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.

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

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 study of the cattle-horned initiation masks of southern Senegal and the Gambia weaves together art history, history, and cultural anthropology to give a detailed view of Casamance cultures, as they have interacted and changed over the past two centuries. Based on seven field trips to West Africa and fifteen years of research in colonial archives and museum collections from Dakar to Leipzig, Professor Mark's work presents a subtle interpretation of Casamance horned masquerades, their complex ritual symbolism, and the metaphysical concepts to which they allude. In tracing the cultural interaction and changing identity of the peoples of the Casamance, the author convincingly argues for a dynamic approach to art and ethnic identity. Culture should be seen not as a fixed entity but as a continuing process. This dynamic model reflects the history of interaction between Manding and Diola and between Muslim and non-Muslim, that has produced hybrid masks.