Since the fourteenth century, Eastern Woodlands tribes have used delicate purple and white shells called "wampum" to form intricately woven belts. These wampum belts depict significant moments in the lives of the people who make up the tribes, portraying everything from weddings to treaties. Wampum belts can be used as a form of currency, but they are primarily used as a means to record significant oral narratives for future generations. In Reading the Wampum, Kelsey provides the first academic consideration of the ways in which these sacred belts are reinterpreted into current Haudenosaunee tradition. While Kelsey explores the aesthetic appeal of the belts, she also provides insightful analysis of how readings of wampum belts can change our understanding of specific treaty rights and land exchanges. Kelsey shows how contemporary Iroquois intellectuals and artists adapt and reconsider these traditional belts in new and innovative ways. Reading the Wampum conveys the vitality and continuance of wampum traditions in Iroquois art, literature, and community, suggesting that wampum narratives pervade and reappear in new guises with each new generation.

A Study of the Weatherhead East Asian Institute, Columbia University Kingdom of Beauty shows that the discovery of mingei (folk art) by Japanese intellectuals in the 1920s and 1930s was central to the complex process by which Japan became both a modern nation and an imperial world power. Kim Brandt's account of the mingei movement locates its origins in colonial Korea, where middle-class Japanese artists and collectors discovered that imperialism offered them special opportunities to amass art objects and gain social, cultural, and even political influence. Later, mingei enthusiasts worked with (and against) other groups-such as state officials, fascist ideologues, rival folk art organizations, local artisans, newspaper and magazine editors, and department store managers-to promote their own vision of beautiful prosperity for Japan, Asia, and indeed the world. In tracing the history of mingei activism, Brandt considers not only Yanagi Muneyoshi, Hamada Shoji, Kawai Kanjiro, and other well-known leaders of the folk art movement but also the often overlooked networks of provincial intellectuals, craftspeople, marketers, and shoppers who were just as important to its success. The result of their collective efforts, she makes clear, was the transformation of a once-obscure category of pre-industrial rural artifacts into an icon of modern national style.

Maud Lewis a peint l'interieur de sa minuscule maison d'une seule piece - : pas seulement les murs, mais aussi l'interieure et l'exterieure des portes, les cadres de fenetres, les boites a pain, le petit escalier menant au grenier, le poele a bois, bref tout ce qu'elle avait sous la main. Sa demeure etait un plaisir a regarder. Quatorze ans apres sa mort, l'Art Gallery of Nova Scotia a fait l'acquisition de la maison peinte de Maud Lewis, alors bien connue main en tres mauvais etat. La stabilisation et la restauration de ce precieux artefact ont pose un defi de taille aux conservateurs. En 1998, la maison a ete installee intacte, avec son mobilier, son materiel de peinture et tous ce que l'artiste y avait accumule, dans la salle Scotiabank Maud Lewis.

This book is a mosaic or quilt of folk art around the world, from polychrome clay figures made in Izucar de Matamoros, Puebla (Mexico) to the baskets Maori women create in New Zealand, from Japanese lacquer work and decorated paddles to black dolls in Rio de Janeiro, Brazil. The creative impulse found in three continents, four countries, and four geographical regions are juxtaposed to make up a harmonious whole. The book carries out a detailed dissection of a variety of ethnic, racialized, and gender representations in their contemporary forms.