In McFlag (1996), Jaune Quick-to-See Smith critiques the commercialization of American nationalism by creating a US flag that directly connects the national symbol with corporate branding and advertising. Composed of oil, paper, and newspaper, Smith affixes speakers to the canvas to mimic the dish-like ears of Disney’s iconic mascot Mickey Mouse, and co-opts the ‘big, bigger, biggest’ language of McDonald’s slogans, to humorously depict the US government as being under the control of multinational corporations.
Many artists whose work influenced Smith’s—including Jasper Johns and David Hammons—have also taken liberties with the representation of the American flag. Here, however, Smith’s use is explicitly anti-capitalist. Artist Marie Watt reflects on McFlag as part of the free smartphone tour of Jaune Quick-to-See Smith: Memory Mapat SAM, perceiving the work as a rebuke to powerful empires. All 19 stops of the exhibition’s audio tour are accessible by scanning the QR code next to select artworks on view in SAM’s galleries or by visiting our SoundCloud. Memory Map closes this Sunday, May 12, so don’t miss out—reserve your tickets to see the exhibition before it’s gone.
McFlag, 1996
NARRATOR: Smith titled this work McFlag and gave the canvas “ears” made of speakers that resemble Mickey Mouse’s ears. She layers brand identities like McDonald’s and Disney over the American flag, and suggests that American commercialism and American nationalism have become inseparable.
MARIE WATT: I am Marie Watt, and I am an artist and member of the Seneca Nation of Indians.
I think that one of the things that Jaune Quick-to-See Smith does in this painting is she really does call upon us to think about these different constructs of empire, whether it’s nationhood or the entertainment industry. I am very much aware is when you zoom into this image and you start looking at the collage elements that have washes of paint over them, how there’s phrases like “the last frontier,” and “spirits are rich,” and “prices are low” and “big business,” and it’s interesting to reflect on the relationship between consumerism and stereotypes, between consumerism and colonization, and even consumerism and environmental degradation. And so this piece on one hand, I think is playful and funny, and yet, it also sort of looks at this darker side of empires.
In Warrior for the 21st Century (1999), a figural sculpture periodically dances to the sound of a rattle while an unidentified voice counts to 10 in the Salish language. To create this work, Jaune Quick-to-See Smith collaborated with her son and fellow artist Neal Ambrose-Smith. The sculpture is constructed by objects including an electronic motor, metal chains, steel, deck of cards, fry bread, aspirin, cassette tapes, echinacea, and more. All of these elements, Ambrose-Smith notes, are objects “every warrior needs.”
The artists created this sculpture to reflect serious issues affecting contemporary Native Americans, and armed their warrior with items for facing the challenges of the new millennium. Included are red ochre and sage for ceremonies, as well as the Indian AIDS Hotline telephone number (an important resource given the growing rates of HIV and AIDS in Indigenous communities in the late 1990s, when this work was made). The warrior also carries a copy of the 1855 Treaty of Hellgate, which established the reservation lands of the Confederated Salish and Kootenai Nation, where Smith was born and returns to often. The treaty serves as a reminder of past struggles with the federal government and the limitations of working within a colonial legal structure to protect land, water, and resources.
Learn more about Warrior for the 21st Century from Ambrose-Smith by tuning in to the free smartphone tour of Jaune Quick-to-See Smith: Memory Map at SAM. Produced by the Whitney Museum of American Art, the tour can be accessed online via our SoundCloud or by scanning the QR codes positioned next to select works on view in the exhibition. Memory Map closes in less than one month at SAM. Don’t miss out: reserve your tickets to see it at SAM before it’s too late.
Warrior for the 21st Century, 1999
NARRATOR: In 1999, Smith was commissioned to make a work that could be packed into a small box–a time capsule. Working on the project with her son, Neal Ambrose-Smith, she set out to make the work take up as much space as possible when it was removed from its container.
NEAL AMBROSE-SMITH: And so this, the idea was born of maybe a figure and then it could dance or move. And it could be animatronic.
NARRATOR: Neal Ambrose-Smith.
NEAL AMBROSE-SMITH:So we got these guys down the street to make a motor for us to mount this thing on. And then we decided to use chains instead of ropes to hold it together because they make sound and they collapse.
And it was a lot of fun because Jaune went into this super creative mode of like, oh, we’re going to do some sound. It needs sound. And so we went to this guy’s recording studio and we brought coffee cans full of coffee beans and, you know, to make a rattle sound. And then we got somebody up on the reservation to do a recording from Sophie May, she’s one of our Salish speakers, counting one to ten for “Ten Little Indians.”
The figure itself is a combination of all the things that you might need as a warrior for the 21st century. And when I say warrior, it doesn’t necessarily mean male or female.
So the stomach is frybread and then a T-shirt from the reservation. It says Salish Kootenai on it and it’s red, which is good. And then at each of the joints, we put these little clear boxes like jewelry boxes or something to stuff things in. So there’s sage and there’s some tobacco and the feet are cassettes, you know with like powwow songs. And then there’s a snag bag connected to one of the hands, you know which are gloves. And a snag bag, for those who aren’t in the know is—at a powwow, sometimes you go in there for a snag, which is to get a date. And so a snag bag has lubricants, maybe a condom. Things for safe practice of snagging.
As visitors enter the galleries of Jaune Quick-to-See Smith: Memory Map, they’re greeted by the life-size sculpture of a seated woman with an American flag draped over her lap. She is Indian Madonna Enthroned (1974).
With long braids, a thicket of beaded necklaces, a wool shawl, pheasant feathers, and beaded moccasins, she is a representation of the contemporary Native experience, encompassing all of its tender beliefs and violent histories. Embedded in her chest, where her heart should be, is corn. Just behind her, a hide piece is marked “Property of BIA,” signifying the colonial governmental agency established to control Indigenous people and which is now a part of the Department of the Interior. Meanwhile, in her feathered hands, the Madonna demonstrates a sign of resistance by holding activist Vine Deloria Jr.’s God is Red, a 1972 study of Native spiritual practices.
Indian Madonna Enthroned is the subject of the third stop on the free smartphone tour of Memory Map. Produced by the Whitney Museum of American Art, the recording features Smith’s son and fellow artist Neal Ambrose-Smith—who helped restore the sculpture after many years spent in storage—discussing the significance of this work and the American flag draped along its lap. Tune in now to learn more about this Madonna!
Memory Map is now on view at SAM! Throughout the run of the exhibition, we’ll be sharing insight from the exhibition’s free smartphone tour to provide additional information about many of the works on view that can’t be found in the galleries. To access all 19 stops on the tour, scan the QR code next to select artworks on view or browse our SoundCloud on your own time.
Indian Madonna Enthroned, 1974
NARRATOR: Take a moment to look at the materials Smith used in this early sculpture, which she called Indian Madonna Enthroned. She has corn at her heart, and pheasant wings for hands. She holds a book by the Standing Rock Sioux writer Vine Deloria, which contrasts Christianity to Native religions, with their focus on the interconnectedness of all living things. While these elements suggest the figure’s connection to nature, other aspects of the work point to the ways she’s constrained by colonial forces.
Her face is literally framed. If you walk around to the back of the sculpture, you’ll see that her child also appears in a frame. Look closely at the hide behind the figure’s head on the frame of the chair, and you’ll see that Smith has stenciled on the words “Property of the BIA”—or Bureau of Indian Affairs.
Smith often collaborates with her son, the artist Neal Ambrose-Smith, who restored parts of this sculpture after many years in storage. He’s talked about the flag on the Madonna’s lap, and its symbolic complexities for Native Americans.
NEAL AMBROSE-SMITH: Many people have different identities regarding flag and flag etiquette and things that are connected to that, like war, for instance, which traditionally is the most documented way of documenting history. When we talk about history, it’s always like every 200 years because there’s a war connected to it or something. In Native identity, we talk about history through the land, and so it goes back 10,000 years, it goes back 40,000 years. We talk about the glaciers, we talk about the winds and the trees and how we’re connected to all that, and so I think for me, that aspect of that flag really brings a lot of those things together.
“Bringing these paintings alive are the vivid colors he uses: marigold yellows, starch whites, olive oil greens and cherry reds that are all catnip to the eye. No matter the direness of what Boafo’s subjects may have been through, brightness (i.e., joy) never abandons them. It all has the effect of making one muse over the origins of these not-so-make-believe characters.”
The Stranger’s Charles Mudede includes the exhibition in a recent “Stranger Suggests”; he has his own take on the exhibition’s connection to W.E.B. Du Bois’s idea of double-consciousness.
“Boafo’s quest to show his work in Ghana attests to his dedication to his home country, which tends to get lost in discussions of his art, the prices for it, and his celebrity. Rather than coasting by on fame, Boafo is using his star power to support Ghana’s art scene.”
“Free Seattle waterfront shuttle bus returns,” reports the Seattle Times’ Mike Lindblom. It offers a fun way to experience the downtown waterfront, including the Olympic Sculpture Park.
“‘The last 15 years of my career have been about turning inward and trying to make something I really wanted to see in the world,’ said Gibson, 51. ‘Now I want to expand the way people think about Indigeneity.’”
Art has always been a passion of mine. I have been drawing and painting since I was a kid, and as I grew up, I knew art needed to be an ever-present aspect of my life, no matter the capacity. I have had some significant figures that helped me come to that conclusion: teachers, mentors, and so many more. With their influence, I came to recognize my path in life: to help people realize their own love of art, just as others did for me. The journey to this point was not without its difficulties, perhaps even a bit tumultuous. Yet, it’s what led me to teaching art classes and, most importantly, my internship here at the Seattle Art Museum.
Being at SAM has been a dream. I truly never expected to be here. During the application and interview process, I admittedly was not the most confident. Had I done enough to deserve to be here? But, I knew if I spoke to my passions, I had a chance. Teaching has always been my way of helping to foster creativity and artistic passion in kids at developmental ages, but being at SAM has allowed me to contribute to something bigger. I have had the opportunity to be a part of an institution dedicated to connecting art with the public and to be a part of a curatorial department that informs, educates, and inspires people through all facets of art—I couldn’t imagine a better place to be!
Seeing all that goes into what makes a museum function successfully has been an education in and of itself. It has been amazing to see the cross-departmental collaboration at work, and to be a part of it. To have conversations with staff across departments and learn more about their contributions to the museum has been one of my favorite parts of this experience thus far. In particular, my conversations with the education, interpretation, and public engagement teams have been so impactful, especially with my mentor. From him, I’ve been able to learn more about what each team is doing in the realms of accessibility and further connecting the public to the work that is displayed in the museum. I have even been given the opportunity to contribute research and content to a few artworks at the Seattle Asian Art Museum and build upon the educational materials already available for them. That kind of experience—to have my contributions be a part of the museum in a permanent capacity—is what I want to continue to do, to leave my mark.
Thankfully, the work that I have done within the curatorial department has given me that chance. I have worked on presentations for exhibition proposals, formatted labels for objects, researched artists for interviews and future exhibitions, imagined my own exhibition, and developed an in-gallery presentation. But, one of the most rewarding parts of this experience has been connecting my conceptual exhibition with the development of my in-gallery presentation because of how personal it became for me.
When I was assigned to curate a potential exhibition featuring ten items from SAM’s collection, I wanted to use this chance to explore my heritage and learn more about the available Filipino art and artifacts. I am incredibly proud of my culture, and it has always been disappointing to see how Filipino art and culture is rarely showcased or discussed in the greater context of Asian culture and history, even though it is incredibly rich and multi-faceted. Even in higher education, where I’ve taken classes dedicated to the history of Asian art and culture, the curriculum usually centers on China, Japan, Korea, and India. And I can imagine most people think of those countries, as well, when they think about Asian culture in general.
Unfortunately, there wasn’t much variety or depth in the artworks from the Philippines at SAM, but there was one set of figures that stood out among the rest: the bulul figures from the Ifugao people of Northern Luzon. Researching these objects provided me with a new direction to take my project. I decided to focus on Indigenous cultures and spirituality throughout the islands in the Pacific. After learning more about the history of the bulul and the Ifugao, it was clear that prehistoric and indigenous Filipino cultures and traditions were more akin to other Oceanic and Austronesian Indigenous cultures found in regions like Micronesia, Polynesia, and Melanesia, with their spiritual beliefs centered on honoring the earth and ancestral relationships. That belief system has been appointed the term animism by western cultures and it is the perspective in which all things—animate and inanimate objects, places, and creatures—possess a distinct spiritual essence.
With these findings, my conceptual exhibition focusing on the important bonds between visual traditions and spiritual beliefs in Indigenous cultures across islands in the Pacific took shape. In my gallery presentation, I wanted to spotlight the bulul figures, the Indigenous culture of the Ifugao people, and its similarity to the cultures of other Pacific Islands, all a divergence from the more discussed modern history of the Philippines (i.e., Spanish colonization, American occupation, and Philippine independence). All I wanted was to share with people the ways that Filipino culture is special, and now I can.
I cannot begin to describe how excited I am to share the research I’ve done so far. It has been such a fulfilling experience to be able to learn more about the history of my culture in the context of art, and being here at SAM has given me the opportunity and the resources to do just that. I am extremely grateful for what this internship has provided me in terms of exploring my passions and building upon what I have already learned. I feel as though I have just scratched the surface as to what I can accomplish here at SAM and I am itching to see the contributions I can make at SAM in the near future.
I’d like to thank SAM Intern Programs Coordinator Samuel Howes for helping me adjust and transition into this internship; to SAM Museum Educator for Digital Learning Ramzy Lakos, for being such an amazing mentor and for our stimulating conversations that I always looked forward to; and, of course, to SAM Susan Brotman Deputy Director for Art José Carlos Diaz—I couldn’t have asked for a better supervisor and mentor.
– Alexa Smith, SAM Emerging Arts Leader Intern in Curation
Artworks of the past never cease to offer new lessons, insights, and interpretations.
In this video created as part of the two-year reinstallation of SAM’s American art galleries, SAM Emerging Museum Professional of American Art and member of the Seneca nation Kari Karsten discusses her research into Spokane-born artist Kenneth Callahan’s The Accident, and the enduring questions artworks such as these can raise, even over 75 years after their creation.
Read more about Kari’s contributions to SAM while serving as an Emerging Arts Leader Intern in this reflection she wrote after completing her year-long thesis for the University of Washington Museology masters program and opening Indigenous Matrix: Northwest Women Printmakers last fall.
Pumpkin spice everything and fall arts previews: It’s the best time of the year! The Seattle Times and Crosscut both highlighted Dawoud Bey & Carrie Mae Weems: In Dialogue, a touring exhibition that opens at SAM on November 17! Get excited about exploring the work and friendship of these two powerhouse photo-based artists.
“…explores their overlapping efforts to reflect the experience of Black people and issues around systems of power.”
“What connects their work, besides a friendship and a medium, is a shared timeframe and understanding of the power of photography as a way to explore — and celebrate — the experiences of Black people.”
And there’s lots on view right now! Seattle Met includes SAM exhibition Indigenous Matrix: Northwest Women Printmakers on their “things to do” list, and Crosscut’s Brangien Davis shouts-out Ryan Molenkamp’s show Ascendant, which “emphasize[s] the beauty of geologic strata and tectonic action” and is on view at SAM Gallery through October 2.
Puget Sound Business Journal is out with their “40 Under 40” list, and Chef Shubert Ho is on it! His Feedme Hospitality & Restaurant Group includes MARKET Seattle at SAM, bringing lobster rolls and other seafood offerings that can only be described as high art. Congrats, Shubert!
Local News
Grace Gorenflo and photographer Daniel Kim of the Seattle Times were there to document the recent opening of Arté Noir, a nonprofit focused on uplifting Black arts and culture founded by Vivian Phillips and directed by Jazmyn Scott.
As part of their fall arts preview, Crosscut’s Margo Vansynghel profiled “four rising Seattle artists to watch”: Moses Sun, Angelique Poteat, Ana María Campoy and Luther Hughes.
Vansynghel also conducted a survey of local arts and culture venues to find out whether attendance is recovering since the pandemic shutdowns. SAM contributed our stats and reflections on the complicated issues——and opportunities—for cultural organizations.
“We are still working to recover from the effects of the closures and attendance numbers alone don’t tell the whole story,” said Seattle Art Museum director and CEO Amada Cruz. “The bigger question we are asking is: Who is being served by, represented in and engaged with the museum and its mission? And who is not?”
Inter/National News
The New York Times recently delivered its fall arts preview, including a feature by Jason Farago on blockbusters and Will Heinrich’s list of exhibitions to see across the country.
“Asked why she was chosen, Ms. Sprung replied, ‘I didn’t ask! I didn’t want to put any shred of doubt in their mind that they picked the right person.’”
– Rachel Eggers, SAM Associate Director of Public Relations
Harlem Street, 1976–77, Carrie Mae Weems, American, born 1953, gelatin silver print, 5 5/16 x 8 15/16 in., Carrie Mae Weems, courtesy of the artist and Jack Shainman Gallery, New York.
Indigenous Matrix: Northwest Women Printmakers, now on view through December 11 in SAM’s third floor galleries, was a year-long journey, the culmination of my thesis project for the University of Washington Museology masters program. Overseen by Barbara Brotherton, Curator of Native American Art at SAM, and Kathryn Bunn-Marcuse, Curator of Northwest Native Art at the Burke Museum, the curation process involved many hours of reflecting on and researching how Indigenous women artists are represented within museums. Western museological practices have on the whole lacked recognition of the importance of women within Indigenous communities, but women have always been a driving force of their creative practices and creations.
I came to this topic because I am Seneca, an Indigenous Nation located in Western New York. Growing up, I was immersed in the creative expressions of my people and was taught the importance of artistic freedoms and legacies. It was not until I graduated high school that I started putting together the pieces of how our artworks carry our stories and culture, aiding in the revitalization and celebration of who we are. Coming into the museological field, my goal is to highlight and promote Indigenous culture through the arts. With great thanks, that is what I was able to accomplish working with SAM over the past year to curate this exhibition.
For the exhibition, I selected works by Pitseolak Ashoona, Francis Dick, Myra Kukiiyuat, Jesse Oonark, Susan Point, and Angotigolu Teevee. Our women have continued to drive many aspects of life for Indigenous communities across the world, yet only in recent years have we seen museums and galleries approach working with a feminized view of Native arts. The purpose of this exhibition is to create a learning environment conducive to promoting woman-centered Indigenous narratives and to educate the public on histories and cultures that they may have yet to encounter. Bringing contemporary Indigenous art into an institutional setting helps reframe harmful historical narratives and highlights Native women’s current lived experiences through research that is informed by traditional knowledge and community revitalization efforts.
With this exhibition, I hope to impact the future of Indigenous peoples who work and exhibit within museums and more specifically, art institutions. This work breaks down some of the barriers that many Native peoples face when working with art institutions. As the first exhibition at the Seattle Art Museum to be curated by an Indigenous female-identifying student, Indigenous Matrix is a small—but significant—step in creating more institutional accessibility for emerging museum professionals and Indigenous curators.
– Kari Karsten, SAM Emerging Museum Professional Curatorial Intern
An azure blue circle becomes a stop sign in this canvas now on view in Our Blue Planet: Global Visions of Waterat SAM through May 30. The circle is a jila, or sacred waterhole, in the Great Sandy Desert that you do not dare get too close to. Kurtal is the moral protector of this source of water and can be seen as a swirling black snake. In the painting, Kurtal has called in clouds which appear as horseshoe shapes set against the sky to unleash rain which enables dots of bush onions to grow around the waterhole.
Artist Ngilpirri Spider Snell was once part of a remarkable act of activist painting in 1997 when he joined 42 others to paint a giant canvas mapping all the waterholes and major features of their country around Lake Prinini. It became a document in an appeal for native title legislation and was presented to the Australian government in Canberra where Spider danced on it, wearing a headdress in the shape of a long rain cloud, and revealing his renowned position as a ceremonial dancer.
For the next ten years, this canvas, called the Ngararra Canvas, traveled around Australia and Spider often appeared as part of the delegation to explain what features of the country were being claimed.
By 2007, a Native Title settlement confirmed that what outsiders called “stories” were legal documents, and that paintings were evidence to prove land ownership. Soon thereafter, a major victory gave 80,000 kilometers of land back to its original owners. However, Kurtal’s site was not included, and Spider continued to agitate—taking his grandson back to visit Kurtal in 2015—a trip that became the centerpiece of a film whose clip gives a brief glimpse of his allegiance to the snake spirit and the enormous power he unleashed in the year before his death.
For an account from the Australian Broadcasting Corporation about how the large group painting became an activist force for legal change, this short segment follows the painting back to Lake Prinini with some of the painters in 2018.
– Pam McClusky, SAM Oliver E. and Pamela F. Cobb Curator of African Art
Image: Kurtal, 2005, Ngilpirri Spider Snell, (1930-2016), Australian Aboriginal, Wangkajungua People, Fitzroy Crossing, Kimberley, Western Australia, Synthetic polymer paint on canvas, 83 7/8 x 59 13/18 inches (213 x 152 cm.), Gift of Margaret Levi and Robert Kaplan, 2019.20.14.
Crafted out of wood, paint, and opercula shells, Calvin Hunt’s monster Feast Dish, is a testament to the importance of food, community, and potlatch culture to the Kwakwaka’wakw peoples of British Columbia. Born in 1956, Calvin Hunt is known for his monumental sculptures and is a well-respected artist from the Kwagu’l band located in Fort Rupert. Hunt’s feast dish provides a remarkable contrast to the typical Kwakwaka’wakw dishes.
As many partake in Thanksgiving celebrations, it is pertinent to recognize the cultural significance of the potlatch for the First Nations, along with the impact of the Canadian potlatch ban that restricted Indigenous peoples from practicing their traditions for over sixty years, only officially ending in 1951. The word potlatch, in Kwak’wala means “to give.” Potlatching for the Kwakwaka’wakw continues to this day and has been practiced for as long as spoken and written history can remember.
Feast bowls are carefully carved and ornamented by their creators, specifically designed for their use at potlatches that will hold delicious foods such as eulachon fish oil, seal meat, cranberries, and cinquefoil roots. Hunt’s bowl, however, was crafted specifically for SAM to coincide with the Chiefly Feasts exhibition in 1994. The feast bowl is modeled after Sisiutl, a three-headed sea serpent from Kwakwaka’wakw mythology, who can change between human and animal, along with morphing into a self-propelling canoe whose owner must feed with seals. Operculum shells encircle the mouth of the bowl. In nature, these shells protect marine gastropods (snails) from predators along with preventing the gastropod from drying up if they are exposed to air. With these operculum shells adorning the mouth of Hunt’s bowl where feast food is placed, along with this piece having been created shortly after the potlatch ban was lifted, it can be inferred that these shells are protecting the sacred tradition of potlatching from predatory laws.
Today, and every day, is an occasion to give thanks to Indigenous communities.
Seattle Art Museum acknowledges that we are on the traditional homelands of the Duwamish and the customary territories of the Suquamish and Muckleshoot Peoples. As a cultural and educational institution, we honor our ongoing connection to these communities past, present, and future. We also acknowledge the urban Native peoples from many Nations who call Seattle their home.
– Kari Karsten, SAM Emerging Museum Professional Curatorial Intern
“It’s a chance to peek at the midcentury art movement not through the eyes of scholars, but the eyes of people who looked carefully and only bought what they loved.”
“It has a universal nonspecific vocabulary, and if you give it the time and sit with it quietly, it is as nourishing to heart and soul as any meditation, because it speaks this universal language of emotion. This is what art is supposed to do and this is what cultural collections do for us.”
“‘In a cultural and spiritual sense, having the Indigenous histories of the land — and the current Indigenous presence on the land — recognized in physical formats is hugely meaningful,’ says local artist and curator Asia Tail.”
“Delaney’s multiphased achievement fits in all over the map of 20th-century American art: the Harlem Renaissance, the Stieglitz circle, American Scene painting and Abstract Expressionism, but it is still waiting to be written into these histories.”
“I’m making landscapes that I can live in through an ongoing definition of contemporary life and art. Not about America, but from America.”
– Brad Kahlhamer
It is a painting that, for many SAM staff, is one of the first and last artworks seen during a given workday—a painting embedded in the daily commute from the staff entrance to various offices. And, having worked from home for a majority of the past year, it is both a ritual and an artwork deeply missed.
The painting, titled Loser + Clark, is by artist Brad Kahlhamer. Completed in 1999, the work was featured in a solo exhibition at Deitch Projects, New York, that same year. Its size—84 x 120 inches—is large. The paint, applied in “brushy, sinewy networks,” is set against a white ground.[1] The artist’s light washes of color form an abstracted landscape, upon which shapes and forms are scattered, almost floating: “animals, figures in canoes, wobbly Happy Faces, skyscraper-like stacks of music amplifiers, scrawled phrases, portraits and self-portraits.”[2]Loser + Clark,[3] like other works included in the 1999 exhibition, ironically titled Friendly Frontier, came out of a then-recent trip Kahlhamer had made to Montana and the Dakotas—a trip taken to deeper explore and experience the history and mythology of the American landscape.[4]
Kahlhamer was born in Tucson in 1956 to Native parents, and adopted by German-American parents as an infant. Raised between Arizona and Wisconsin, and later living in New York City as an adult, the artist considers his upbringing a nomadic one.[5] Relatedly, his paintings function as what he calls a “third place”: “distinct from the ‘first place’ of his Native American heritage, and the ‘second place’ of his . . . upbringing with his adoptive parents”—a way to express and understand two different realities.[6] Viewing both himself and his artwork as “tribally ambiguous,” Kahlhamer embraces notions of cultural hybridity to produce a vision of America that is uniquely his own.[7]
The artist’s biography informs the mythology of his work, which is infused with rich symbolism. Red, white, and blue, for example, represent Kahlhamer’s version of the American flag, “constructed out of sky, water, and the American earth.” Color, too, holds meaning: the color black is the East, and his towers of black amplifiers signify skyscrapers and urban development; “blue [is] for the sky, the wind, and velocity. Browns and reds [are] for the earth and for flesh. Yellow [is] for understanding. Transparency and openness [are] about possibility.[8]
For the artist’s 2019 exhibition at the Minnesota Museum of American Art, A Nation of One, Kahlhamer’s notion of the “third place” was presented as a space that is at once a site of singularity and isolation, as well as unification. And while the term means something very specific within the context of Kahlhamer’s life and work, isolation and unity have certainly been ever-present themes this past year. But even more than that, the painting offers space to reflect on what America is—real and imagined—and what it might mean to be American. It is also a vital reminder, every day, that we are on Indigenous land.
– Elisabeth Smith, SAM Collections and Provenance Associate
Hear artist Preston Singletary talk about the imagery in his work and how he uses the medium of glass to reconnect and reinterpret traditional Tlingit art and culture.
In addition to being a visual artist, Preston Singletary is a musician and member of Khu.éex’, an Indigenous band. The band focuses on bringing awareness to social issues affecting Indigenous communities and keeping tribal culture and endangered ancient languages alive through music, storytelling, and art.
Listen to a Khu.éex’ song. As you listen, think about the story being told through the song and how this might be visually represented in Keet Shagoon.
Excerpt from”Khu.éex’: the Magic of Noise” by Heartstone Studios.
Watch this clip of Singletary describing how his glass art flows like music.
Singletary was inspired by YéilX’eenh (RavenScreen), which hangs in SAM’s galleries across from Keet Shagoon. YéilX’eenh (Raven Screen) is an interior house screen like those that can be found in the clan houses of the Tlingit tribal community. These screens separate the chief’s quarters from the rest of the clan house. The small hole in the middle of the screen acts as a portal that is used by the chief to make dramatic entrances when entertaining guests or at potlatches. The imagery on the screen depicts a family crest—in this case, it depicts Raven.
How are these artworks similar? How are they different? How are the materials the artists use different? What could these continuities and departures tell us?
Formline by Steve Brown, courtesy of Sealaska Heritage.
Both Keet Shagoon and YéilX’eenh use formline design, a stylistic approach that serves as the foundation for designs by artists from central British Columbia to southeast Alaska. Objects like animals or people are depicted with one continuous outline, called a form line, and then filled with different shapes that represent anatomical details like eyes, wings and fins, thus creating positive and negative space within the delineated object.
Formline designs are typically made up of four basic shapes. See how many you can identify in both the contemporary artwork and the traditional artwork the next time you visit SAM.
“I kind of got a bit of an illicit thrill out of cutting them up.”
– Brian Jungen
Though first launched in 1984, a new pair of Air Jordan 1 sneakers still regularly fetches a price tag of $150-250. This past summer, a rare pair of Air Jordan 1 High sneakers worn by Michael Jordan in 1985 sold at auction for $615,000, no doubt propped up by the popularity of the recent Jordan docuseries, The Last Dance, which premiered during nationwide stay-at-home recommendations. The shoes have held their status and notoriety in basketball and sneakerhead culture for decades, so how does their status change when a contemporary artist cuts them apart?
Brian Jungen’s (Dane-Zaa, Canadian) sculptures are rendered from dismantled Nike sneakers and echo the ovoid shapes and abstracted figures prominent in the traditional Indigenous cultural designs of Northwest Coast peoples. Jungen gained wide recognition for his series, Prototypes for New Understanding (1998-2005), which presented reassembled sneakers as Northwest Coast-inspired masks. However, Broken Arrangement (2015-16) presents an even more abstracted form, fluid in what might be perceived from each angle: an open mouth, a staring eye, or perhaps a raised tail.
While attempting to decipher the shapes, what becomes unmistakable is the ubiquitous Nike “swoosh” logo that appears throughout the disassembled and rearranged sneakers. Jungen’s appropriation of Nike’s iconic shoe comments simultaneously on the widespread commodification and cultural cooptation in contemporary society. Not lost on the artist is Nike’s stature as a corporate icon headquartered in the Pacific Northwest, as well as its influence on global consumer culture and problematic history of exploitative labor practices. Jungen’s reassembly of Nike products and iconography into works reflecting Northwest Coast design is an act that confronts the value placed on Indigenous cultures and artworks by Western society—indeed a broken arrangement in its own right.
Jungen has expanded his exploration of the connections between sport and global economic systems. In 2004, Jungen created the enormous installation Court, a full-length basketball court comprised satirically, and somewhat precariously, of sewing machine tables that evoke the scope and scale of sweatshop labor. More recently, Jungen has considered connections between the basketball court, community, and ritual. Just last year he installed new work against the backdrop of a basketball court during the exhibition Brian Jungen: Friendship Centre, at the Art Gallery of Ontario, not necessarily as critique, but as a “. . . site of, you know, incredible pain for people who you know weren’t involved or interested in sports. But it’s also a place for a lot of First Nations people that is a site of ceremony, especially for gatherings and dancing . . . So that’s kind of what how that started—and I wanted to create a space in a museum that seemed a bit more kind of welcoming, or a place that possibly a lot of youth could identify with.”[1]
As with all things, professional basketball looked different in 2020. In the past few weeks, fans watched as the Seattle Storm and Los Angeles Lakers won the 2020 WNBA and NBA championship titles, respectively. The teams and players slogged through a condensed summer of play in the “bubble” on three basketball courts at Disney properties in Orlando, Florida. Daily COVID-19 tests, wristband tracking devices, no fans, and limited contact with family members resulted in zero positive cases during the season. Remarkably, it worked. That’s not to say the season, both in basketball and in America, was without struggle and anger directed at racial injustice and police violence across the country.[2] Players boycotted, made actionable demands of league management and government officials, and used their international platforms to call attention to crises happening in communities across the country. The NBA is a multibillion-dollar global industry, yet the players challenged each other to reconfigure the bubble and their sport’s stature within popular culture to deliver a powerful message for people watching amidst a global pandemic and social upheaval.
As Jungen articulates, “sport fulfills the very basic human need for ceremony, and that used to take place in many different cultures on a much smaller scale, very locally. Now I think that takes place with mass media and professional sports for a lot of people.”[3]Broken Arrangement is about much more than basketball and sneakers, of course. Jungen’s sculpture challenges knowledge and perceptions of Indigenous art and artistry through popular culture’s reverence for mass produced objects. Ripped apart and transformed into an entirely new object, the source material is simultaneously familiar and difficult to decipher in its final form. We’re trying to make sense of a lot of broken things right now, and one can only hope that they will become as beautiful and meaningful as Jungen’s arrangement.
– Philip Nadasdy, SAM Associate Director of Public Engagement
Acquired last year and newly installed in SAM’s third floor galleries, Jeffrey Gibson’s 2017 painting Between Rabbit and Fox is a commanding and alluring work. Measuring 70 x 50 1/8 inches, the painting’s luminous acrylic and graphite surface, with its alternating and overlapping blocks and triangles of color, captivates from even across the gallery.
A citizen of the Mississippi Band of Choctaw Indians and also of Cherokee heritage, Gibson grew up between the United States, Germany, and Korea. Much like his personal background, which evades easy categorization, Gibson’s artistic practice engages a wide range of materials, ideas, and forms. He has characterized his mode of making in the context of anthropophagia, borrowing from Brazilian poet Oswald de Andrade (1890-1954), whose concept centers on the idea of metaphorically cannibalizing, or absorbing, other cultures as a way to gain strength and assert creative autonomy.[1]
Abstraction is inextricable from the long and unique histories of Indigenous visual and material culture in America. Gibson, deeply invested in these histories, also forges his own connections to Modernist geometric abstraction. Whether he blends the hard edge abstraction we see in parfleche designs with the abstraction of Modernist painting, or reimagines traditional beadwork for entirely new applications, Gibson is able to succinctly explore complex themes of cultural hybridity and the history of abstraction and craft.
Gibson has, over time, learned to embrace and celebrate a certain state of “in-between-ness”—being between different cultures and different aesthetic histories.[2] And as the title of the painting Between Rabbit and Fox suggests, even the pattern we see is in-between. Like a highly abstracted Rorschach test or Magic Eye stereogram, our eye flits about the surface of the canvas, seeing both a stylized rabbit and fox flash before our eyes. This state of indeterminacy—of being in flux—is important for Gibson, and it’s important for us, as viewers, to experience and embody this hybridity (if even for a moment) as well.
– Elisabeth Smith, SAM Collections and Provenance Associate
Your next chance to experience the Olympic Sculpture Park through the Indigenous lens of SAM’s winter resident is tonight, February 27 from 7 to 9 pm! Architectural designer and artist Kimberly Deriana (Mandan/Hidatsa) has spent the last two months working in the park researching, offering workshops, and constructing a temporary installation. Deriana has used her residency as a space for sharing Indigenous knowledge surrounding the many uses of cattail materials. The temporary cattail and cedar structure she has created is a space where everyone is invited to gather and experience cultural celebration. The event will include performances by Aiyanna Jade Stitt and Hailey Tayathy, and storytelling and song by Kayla Guyett and Paige Pettibon.
Kimberly Deriana specializes in sustainable, environmental Indigenous architecture, housing, and planning. Deriana’s methodologies focus on incorporating Indigenous lifestyle practices in relation to past, present, and future, designing for the 7 generations. We sat down with her to learn a little more about her experience as SAM’s artist in residence and to learn more about her creative process.
SAM: What goals do you have for your residency at the Olympic Sculpture Park?
KIMBERLY DERIANA: I want to activate the park through an Indigenous lens. As an architect designer and somebody who loves urban design, I’ve been drawn to this park since I first moved here. Part of creating visibility is bringing other people along in the process and giving them opportunities, too. I really try to include people and families who have been doing this work for years while giving new urban Native people outlets in every project on which I work.
This residency is a learning opportunity for me; the way I enjoy learning is to involve others. It’s about the way we learn as a community, the way we make as a community, and the way we approach being in the world and sustainability. When you’re gathering cattails, there’s an appropriate time to gather and there are appropriate places to gather. Learning all of that protocol has been really eye-opening. Because I grew up as an urban Native and wasn’t always shown those protocols, I try to make a conscious effort to create space and time for the protocol knowledge as an adult.
Tell us about the workshops and youth that you
worked with to include Indigenous communities.
I’ve always done art and design but being in
the art scene is a new space for me; I wanted to explore the co-creation
process. Sharing resources is an important component of the process, I believe.
This space has a very educational, institutional vibe and it lends itself to
the scope needed for community workshops. The scale of the work required to
enliven the space needs many hands. The piece itself is practice and healing work.
The collaborators and I were here most
weekends in January and February. Since we are on Suquamish and Duwamish
traditional lands, one weekend we had Indigenous teachers from Suquamish. These
amazing women who are educators for and from their community—Tina, Jackson, and
Kippy Joe— and the amount of information and knowledge that they share in four hours is just indescribable. You
can’t get that on YouTube or from a professor. You have to experience their
oral teachings to begin to understand the richness and depth of the knowledge.
We had three Indigenous youth that day, and then we had a couple visitors just stop by who were interested in what we were doing. We had time to teach them and they got to learn. Every weekend I’ve had at least one Indigenous teen come in and help work with us through a partnership with yəhaw̓.
What are some of the historical uses of cattail mats?
In this region, mats were traditionally used as sheathing for summer structures. Mats are used all over the world, globally and indigenously for different surfaces. In the Plateau, Plains, Woodlands, and Southeast regions, mats are used for protection and warmth on their architectural structures.
Cattails have a multitude of uses. They protect us. When they’re just in the ground they clean the water and remove toxins. They can be food; they can be shelter; they can be water. When gathering cattails in the right spots, their uses extend beyond those listed so that one can understand the sustainability that the plant provides. Plant knowledge leads to understanding sustainability; sustainability leads to healing; healing leads to understanding their sacredness. I want everyone to know this.
I’m trying to make paper with cattails because
I think that’s a more respectful use of them since they were gathered in the
late fall season. I am super excited to do more scientific research on the
sustainability of cattails, learning more traditional knowledge about them, and
weaving. I realize you can approach a project and commit to working with a
material, but then all these other sacred teachings come up, such as how to work with other materials and plants.
It’s not homogenous when we’re learning about our plant relatives.
Why have some of the cattails been cut and
others left long and uneven?
As I started the process of creating this temporary installation with cattails some teachers said it was okay to gather now. When we made some mats, I knew they were not ideal materials and then, in the middle of the month, I learned that you should gather cattails at the end of summer for making mats. For this reason, some of the mats are trimmed and others are raggedy, in order to reveal the imperfection of the process. I like to break things apart until they become abstract, so that even though I’m using really traditional materials, the way I use them means you can’t necessarily tell what it is. For example, maybe your eye reads it as hair or as a bone or antlers. The raggedy mats—having them be more than one thing–helped convey that abstract concept. I think that process was kind of successful.
My architectural background makes me interested in exploring this building and wall system and I started to research and dissect like I normally do for a project. In architecture, you’re always researching and then drawing your theory. In art, you’re fabricating your theory. That’s when all this new information appeared to me. When you start to source your material and put it together, like, “This is why you have to harvest at a certain time and why you have to know where to gather and to get the reeds that are a certain height.” There are just all these little steps that make the process more efficient and that our ancestors knew and had good engineering minds for. I’m still doing it by trial and error and trying to find mentors.
The description of the temporary installation
mentions that the structure is a portal for healing. How is this present in the
work that is in the PACCAR Pavilion?
The sculpture forms a circular arbor and basket-like space. It incorporates some of the knowledge of the medicine wheel into the directions of the space and the layout. The teachings of the medicine wheel helps to orient our bodies with the land, plants and animals, nature and natural forces. In Plains tribes, you enter from the East like the sunrise. Here, in the West, a lot of structures face the water. All of the weavings that we made with Tina and Kippy are on that side and create filtered views to the water as much as possible since the water is so special. The North can reference the future, moving on, and death in some ways, too. The northern, open view gives people the opportunity to see that beautiful view of the park. The cattail threshold symbolizes a doorway into the future. A sustainable future holds the promise of healing.
– Chelsea Werner-Jatzke, SAM’s Content Strategist & Social Media Manager
Follow Carla Rossi, an immortal trickster and your unofficial tour guide through Jeffrey Gibson: Like a Hammer. Gibson’s contemporary art combines powwow, pop culture, and punching bags to explore what modernity means within Indigenous cultures. Carla Rossi combines drag, clowning, and entitlement to address complacency, and the confusion of “mixed” identities. See through Carla’s eyes when you visit Like a Hammer.
This video is one of a series presenting Northwest Native American artists responding to Gibson’s work. The character of Carla was created by Anthony Hudson, a multidisciplinary artist, writer, performer, and filmmaker. Hudson, a member of the Grand Ronde tribe, started performing as Carla as an art project in 2010 and has since turned Carla into a full-fledged persona, body of work, and occupation. Hudson prefers the term “drag clown” over “drag queen” because he’s not trying to emulate women. Carla is a tool for critique. When he performs as Carla, Hudson wear whiteface in direct allusion to whiteness, clowning, and as a critical inversion of blackface.
Jeffrey Gibson believes, “everyone is at the intersection of multiple cultures times, histories. . . . that there’s a lot more to be gained at the space in between mapped points then there is at the mapped points. . . . I’m always looking for these in-between spaces of things.” Similarly, Anthony Hudson (Grand Ronde), is interested in “in the edge – that line between satire and sincerity, between critique and reification—as a site where transgression and transformation occur.”
Jeffrey Gibson is of Cherokee heritage and a citizen of the Mississippi Band of Choctaw Indians. He grew up in urban settings in Germany, South Korea, the United States, and England, and his work draws on his experiences in different cultural environments. In his artwork, materials used in Indigenous powwow regalia, such as glass beads, drums, trade blankets, and metal jingles, are twined together with aspects of queer club culture as well as the legacies of abstract painting. Jeffrey Gibson: Like a Hammer is a major museum exhibition presenting a significant selection of this contemporary artist’s exuberant artwork created since 2011. The presentation in Seattle closes on May 12.
Ancient Andean cultures used complex recording devices known as quipu, fashioned from tally cords, which
allowed for the communication and recording of information essential to daily
life. The quipu were essential tools
for many Andean communities: they were a medium that enabled reading, writing,
and, importantly, remembering. Such Indigenous practices nearly disappeared due
to colonial suppression. Not unlike the quipu,
the Cuna mola—or blouse—produced in
the San Blas Islands represents the resilience of a community in the face of
colonization.
The Cuna Indians are an Indigenous people who live along the Atlantic
coast of Panama and Colombia. In the 16th century they were driven by the
Spanish from their original home in Colombia, and moved west toward the coast. Mola, as we know them today, evolved from
elaborate body painting. In the mid-18th century, when European settlers
introduced cloth to the region, women began to wear simple blouses, painting
them with natural dyes in the same manner they had previously decorated their
bodies.
To make these elaborate blouses, an artist—importantly a woman—begins
with multiple pieces of different colored cloth, and bastes one on top of the
other. After cutting multiple designs, the maker then hems the edges with fine
stitches. From there additional elements are added, such as embroidery,
positive appliqué, or incisions that reveal the layers of cloth below. This
reverse appliqué technique is an intricate and time-intensive process that has
been mastered and handed down from generation to generation.
The history of the mola is
inextricable from the history of colonialism in Latin America. It evolved in
spite of European contact and continues to be shaped by contact with non-Native
people today. For example, traditional Cuna designs—on both the body,
originally, and the blouses—include abstracted linear patterns, stylized flora
and fauna, and figures from Cuna mythology. When interactions with outsiders
increased due to the construction of the Panama Canal, motifs such as
trademarks, slogans, and American products appeared. Further, in the first
decades of the 20th century, the Panamanian government tried to ban many Cuna
customs, including their language and traditional dress. A resistance was
mounted, and in 1925 the Dule Revolution resulted in the autonomy of the Cuna
people, granting them the right to govern their own territory and culture
autonomously. The mola can thus be
seen as a vibrant textile tradition that represents the strength and resilience
of the Cuna people.
– Elisabeth Smith, Collection & Provenance Associate
How many Everlast punching bags has Jeffrey Gibson turned into hanging sculptures? What number did Nina Simone’s “I Put a Spell on You” reach on the Billboard chart? What do these two things have to do with each other? Visit Jeffrey Gibson: Like a Hammer and find out before it closes May 12!
Jeffrey Gibson: Like a Hammer is a major museum exhibition presenting a significant selection of this contemporary artist’s exuberant artwork created since 2011. Gibson’s complex work reflects varied influences, including fashion and design, abstract painting, queer identity, popular music, and the materials and aesthetics of Native American cultures. The more than 65 works on view include beaded punching bags, figures and wall hangings, abstract geometric paintings on rawhide and canvas, performance video, and a new multimedia installation.
“I think that Gibson’s work holds a lot of humor, and this piece specifically does, which I find to be such an accessible entry point to much more nuanced conversations around Indigenous issues.” – Christine Babic
Watch as visual and performance artist Christine Babic unpacks Jeffrey Gibson’s use of Indigenous materials in his abstract painting on rawhide, Someone Great Is Gone on view in Jeffrey Gibson: Like a Hammer, on view at SAM through May 12. Gibson is of Cherokee heritage and a citizen of the Mississippi Band of Choctaw Indians. He grew up in urban settings in Germany, South Korea, the United States, and England, and his work draws on his experiences in different cultural environments. In his artwork, materials used in Indigenous powwow regalia, such as glass beads, drums, trade blankets, and metal jingles, are twined together with aspects of queer club culture as well as the legacies of abstract painting.
Christine Babic’s artwork explores geographical heritage, colonial discourse & her Chugach Alutiiq identity. She was SAM’s annual artist in residence at the Olympic Sculpture Park in winter of 2019. You can learn more about her and her artwork in an interview she did with SAM.
Around this time of year, the cornucopia could very well be the most ubiquitous Western symbol of abundance, evoking a more agrarian past. However, this Tlingit “berrying basket” (kadádzaa yéit)—made by Tlingit women and children for harvesting berries—holds similar cultural (and more practical) significance for the indigenous peoples of the Pacific Northwest, as it would be used to collect special foods for the culmination of potlatch feasts.1
The potlatch ceremony, as practiced by the Tlingit (as well as many other indigenous groups in the Pacific Northwest and Canada2), centers on gift-giving. Potlatches take place for a variety of reasons, ranging from births and deaths to weddings and house building. Often replete with dancing, singing, storytelling, and the distribution of gifts, an important aspect of these lavish celebrations is the communal feast, to which such baskets contribute.
As both a practical and aesthetic object, this berrying basket features a traditional Tlingit embroidery design identified as “head of salmon berry,” a modern motif likely copied from an oil cloth pattern.3 Decorative yellow triangles and trapezoids punctuate the zigzagging black and brown bands. Slightly wider than it is tall, flared baskets such as this would be used to collect berries by knocking them right off the bush.
While the imagery of baskets overflowing with corn, squash, and grapes might appear hackneyed during these autumn months, food plays an undeniably central role in our social gatherings. Whether your get-togethers take years to plan (as is the case with some potlatches!), a few weeks, days, or hours (there is no shame in take-out . . . ), these celebrations with friends and family surely incorporate enough food to fill a berrying basket, many times over.
– Elisabeth Smith, Collections Coordinator
1 This basket in particular was one of many produced in the late 19th and early 20th centuries, sold as souvenirs to tourists. Though derivative of traditional Tlingit berry and cooking baskets, it features the traditional geometric embroidery designs developed by the Tlingit.
2 This includes the Haida, Kwakwaka’wakw, Makah, Nuxalk, and Tsimshian, to name only a few.
3 Frances Lackey Paul, Spruce Basketry of the Alaska Tlingit (Lawrence, Kansas: Haskell Institute, 1944).
Image: Kak (basket) Kadádzaa yéit (berrying basket), ca. 1900, Tlingit, spruce root, maidenhair fern stem, and grass (twining and false embroidery), 11 1/2 x 10 in., Gift of John H. Hauberg, 83.234
