A new approach to the work of self-taught artist James Castle that focuses on how his drawings and practice resonate with earlier masters Drawing on the collections of the William Louis-Dreyfus Foundation and the James Castle Collection and Archive, this volume features more than 90 of James Castle’s (1899–1977) landscapes and architectural-interior views, including works that have never been published before. Broadening the discussion of Castle’s work beyond the common emphasis on the role of the artist’s deafness and isolation in rural Idaho, Larry J. Feinberg places the self-taught artist in a larger artistic and cultural context and foregrounds Castle’s prowess as a draftsman. He shows how the artist’s evocative and unconventional images use techniques such as a “bending,” intuitive perspective and subtle shifts of focus. Comparing the descriptive and expressive effects that Castle achieves in his soot drawings with studies by Rembrandt and showing how Castle’s manipulation of space has much in common with Piranesi and M. C. Escher, this study expands our understanding of the artist’s evocative and unconventional images in new and exciting ways. Distributed for the Santa Barbara Museum of Art Exhibition Schedule: Santa Barbara Museum of Art (June 25–September 17, 2023)

O. W. "Pappy" Kitchens (1901-1986) was born in Crystal Springs, Mississippi, and began painting at age sixty-seven. His self-taught, narrative, visual art springs directly from the oral tradition of parable and storytelling with which he grew up. A self-declared folk artist, Kitchens claimed, "I paint about folks, what folks see and what folks do." His magnum opus, The Saga of Red Eye the Rooster, was painted between 1973 and 1976 and presents a homespun Pilgrim's Progress in the form of a beast fable. Kitchens's most ambitious allegorical work, this fable consists of sixty panels, each one measuring fifteen inches square, composed of mixed materials on paper, and executed in three groups of twenty. Kitchens follows Red Eye from foundling to funeral, exploring the life of this extraordinary bird. Red Eye's quasi-human behavior inevitably maneuvers him into conflicts with antagonists of all sorts. He encounters violence, avarice, lust, greed, and most of the other seven deadly sins, dispatching them in heroic fashion until he finally succumbs to his own fatal flaw. In addition to The Saga of Red Eye the Rooster, the volume features personal photos of Kitchens as well as additional works by the artist. Written by distinguished artist and Kitchens's once son-in-law William Dunlap, with an introduction by renowned curator Jane Livingston, Pappy Kitchens and the Saga of Red Eye the Rooster brings much-needed exposure to the life and work of a key Mississippi figure.

A fascinating new look at an extraordinary artist whose deafness led to an acute visual awareness and near photographic memory Self-taught artist James Castle (1899-1977) is primarily known for soot and saliva drawings of meticulously rendered domestic interiors and farm scenes, along with fantastical figures, animals, and architectural constructions made of cardboard and stitched paper. Castle was born into a family of homesteaders in Idaho, and his visual world comprised variations of seemingly ordinary subjects: rural landscapes, houses, barns, and outbuildings; interiors with closed and open doors, beds, bureaus, tile floors, and minutely patterned wallpaper; and color copies of illustrated advertisements for food, fuel, and matches. Castle was a deaf artist who by most accounts never learned to read, write, or speak. In this remarkable book, author John Beardsley discusses how these limitations led to the development of an extraordinary memory, an ability that enabled him to create a large number of distinctly intelligent artworks. Beardsley follows Castle's work as if through a series of rooms (a "Memory Palace")-interiors, exteriors, objects, books, and words-reproducing many previously unknown works and referencing other documents made available for the first time from the James Castle Collection and Archive. Published in association with the James Castle Collection and Archive

Folk art is one of the American South's most significant areas of creative achievement, and this comprehensive yet accessible reference details that achievement from the sixteenth century through the present. This volume of The New Encyclopedia of Southern Culture explores the many forms of aesthetic expression that have characterised southern folk art, including the work of self-taught artists, as well as the South's complex relationship to national patterns of folk art collecting. Fifty-two thematic essays examine subjects ranging from colonial portraiture, Moravian material culture, and southern folk pottery to the South's rich quilt-making traditions, memory painting, and African American vernacular art, and 211 topical essays include profiles of major folk and self-taught artists in the region.

A romantic view of 19th-century Canada -- a domestic complement to the work of Bartlett, Constable, and Kane.Anthony Flower (1792-1875) lived and worked in New Brunswick for most of his life. A farmer with a lifelong passion for art, he painted until his death at the age of eighty-three. His work opens a window on a time and place now gone. His paintings depict the life that he saw around him in rural New Brunswick and the events and scenes described in newspapers of the day.Anthony Flower's art was among the first in New Brunswick to depict rural New Brunswick. Through his paintings, we learn about day-to-day life, religion, how people dressed, what their interests were, and what was important to them, all important pieces to our understanding of everyday life in nineteenth-century Canada.Une vue romantique du Canada du XIXe siAcle. Un complA (c)ment domestique au travail de Bartlett, Constable et Kane.Anthony Flower (1792-1875) a vA (c)cu et travaillA (c) au Nouveau-Brunswick pendant la majeure partie de sa vie. Agriculteur passionnA (c) par l'art, il peint jusqu'A sa mort A l'Acge de quatre-vingt-trois ans. Son travail ouvre une fenAtre sur un temps et un lieu disparu. Ses peintures dA (c)peignent la vie qu'il a vue autour de lui dans les rA (c)gions rurales du Nouveau-Brunswick et les A (c)vA (c)nements et scAnes dA (c)crits dans les journaux de l'A (c)poque.L'art d'Anthony Flower a A (c)tA (c) parmi les premiers A reprA (c)senter le Nouveau-Brunswick rural. A travers ses peintures, nous apprenons la vie quotidienne, la religion, la faAon dont les gens s'habillent, quels sont leurs intA (c)rAts et ce qui est important pour eux, autant d'A (c)lA (c)ments importants pour notre comprA (c)hension de la vie quotidienne au Canada au XIXe siAcle.

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.

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.