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 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. 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.”Loser + Clark, 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.
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. 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. 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.
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.
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?
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.”
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. 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.”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.
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. 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
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
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