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.
On Seattle Met’s list of “Things to Do in Seattle”: the “complex cultural storytelling” of artist Jaune Quick-to-See Smith, now on view for just five more days at the Seattle Art Museum. Jaune Quick-to-See Smith: Memory Map closes after Sunday, May 12—don’t miss it!
Rachel Gallaher for Seattle Magazine features three local designers—Guillermo Bravo, Prima Dona Studios, and Eighth Generation—who are giving “Seattle fashion” a good name.
“‘By creating an inclusive space where young people, Elders, and all our relatives can create and experience art together, we are sowing the seeds for the vibrant Indigenous futures we want to see bloom for generations to come,’ said Asia Tail (Cherokee), yəhaw̓’s executive director, in a press release about the news.”
“‘These desks were from the ‘70s, years I was not yet born. They have seen the fall of Yugoslavia, all the conflicts of the ‘90s, all the segregation, all the war. They still survived. All those generations of kids were all coexisting in a very beautiful mix with each other,’ he said.”
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.
In Rain (C.S. 1854) (1990), long-handled silver spoons are adhered to a wood canvas. Below the spoons, oozing layers of paint, oil, wax, and ink punctuate the work’s surface like drops of rain.
Contemporary Native artist Jaune Quick-to-See Smith was inspired to create Rain (C.S. 1854) in 1990 while traveling through the northeast United States with Seneca artist G. Peter Jemison. She recalls, “When I went up to Buffalo and Syracuse [New York], the Iroquois up there were saying the maple trees were dying because of acid rain.” The incorporation of silver spoons in the work, says Smith, represents “the mouths” of the steel mill companies most responsible for the acid rain. Taken as a whole, the installation calls out the unequal distribution of both environmental harm and financial benefit as well as the sense of capitalist entitlement that allows factories to burn fossil fuels so recklessly.
Rain (C.S. 1854) is one of many environmentally-focused works Smith has created throughout her five-decade career. Tune in to the free smartphone tour of Jaune Quick-to-See Smith: Memory Mapat SAM to hear G. Peter Jemison discuss the significance of this work, its connection to Chief Seattle, and Smith’s passion for environmentalism. The exhibition closes in just over a month on Sunday, May 12—reserve your tickets to see it at SAM before it’s gone!
Rain (C.S. 1854), 1990
NARRATOR: Smith called this work Rain (C.S. 1854). G. Peter Jemison is a member of the Seneca Nation heron clan.
G. PETER JEMISON: As you move around the painting, you would be struck by this light being reflected from the spoons. And I like that idea, because it’s difficult to capture, really, what rain looks like If you try to paint it.
NARRATOR: The “C.S.” of the painting’s subtitle stands for Chief Seattle, who was a Suquamish and Duwamish chief during the middle of the 19th century.
G. PETER JEMISON: Chief Seattle, of course, is famous for making an early statement about the necessity to live in harmony with the natural world, and not to be in the process of destroying it. Perhaps Jaune’s commentary here is related to what is it, that is, now not only in the soil, but what is coming from the atmosphere. Because of the kind of air pollution that we now live with.
NARRATOR: Smith made this painting after traveling around the northeastern United States with Jemison, and encountering the effects of acid rain on forests in upstate New York.
In Trade (Gifts for Trading Land with White People), images related to American colonization appear alongside newspaper headlines describing the dark reality of reservation life. Above, an array of cheap toys, souvenirs, and sports memorabilia—which speak to the commodification of Native American identity—are offered as gifts to white people in exchange for the return of stolen lands. Presented together, the large-scale mixed-media collage is illustrates the historical and contemporary inequities between the United States government and Native American communities.
Jaune Quick-to-See Smith created this work in 1992 as a response to the 500th anniversary of Christopher Columbus’ arrival in North America. Part of the series The Quincentenary Non-Celebration, the work is one of the earliest ‘trade canoes’ Smith developed across her career.
Tune in to the free smartphone tour of Jaune Quick-to-See Smith: Memory Map to hear contemporary Native American artist Jeffrey Gibson further explore the themes and significance of Smith’s trade canoe. All 19 stops of the exhibition’s are available via our SoundCloud or by scanning the QR codes next to select artworks on view. Memory Map closes Sunday, May 12—reserve your tickets to see it now at the Seattle Art Museum before it’s gone!
Trade (Gifts for Trading Land with White People), 1992
NARRATOR: This is one of Smith’s earliest “Trade Canoes.” From the beginning, she drew on the importance of canoes to Native peoples in order to make complex statements about their experience of American history.
JEFFREY GIBSON: I think for Indigenous people, it is mobility. It is the ability to be able to travel.
My name is Jeffrey Gibson. I’m an artist. I live in the Hudson Valley, and I’m a member of the Mississippi Band of Choctaw Indians and half Cherokee.
What’s interesting about this painting is we don’t know the direction. All the directions are removed. There is no front end of the canoe versus the back end of the canoe. It’s empty and it’s in a chaotic world that that version of the canoe doesn’t really make sense.
All of the kind of text and imagery that she’s put here are the things that have robbed us of knowing the Indigenous definition of a canoe. And I think putting the trash on the string above the painting, those are also just those images and those texts brought into object form, mass-produced all over the world, cheap and plentiful.
This painting of the canoe down below and all of the text and imagery that surrounds it speaks in the same way of this kind of difficult, challenging world for Indigenous people to find and navigate who they are as contemporary people, who they are as traditional people, who they are in relationship to their communities and their families. And then you hang this… I’m going to use the word trash, and I don’t mean that, but I mean it sort of like this very much throwaway culture…this kitsch and camp racist memorabilia hanging above it on the string. I think it’s sort of the audacity of this painting that makes it really successful.
In Jaune Quick-to-See Smith’s striking abstract painting The Vanishing American (1994), a series of Native figures dressed in traditional clothing are surrounded by marks and newspaper clippings with headlines including ‘Support the Tribal Dollar,’ ‘Best if Used by 2000,’ and ‘Built-in Upgradability.’ Clustered together, the figures stand in defensive positions.
This work represents the making of a comeback. Not only the comeback of a person or community of people, but also the return of a mentality that has been erased by contemporary society’s monoculture. Learn more about the significance behind The Vanishing American directly from the artist by tuning in to the free smartphone tour of Jaune Quick-to-See Smith: Memory Mapat SAM. Originally produced by the Whitney Museum of Art, all nineteen stops of the audio tour are accessible by scanning the QR codes throughout the exhibition’s galleries or on your own time via our SoundCloud.
The Vanishing American, 1994
NARRATOR: Smith called this painting The Vanishing American. It mixes brushy abstraction with headlines clipped from newspapers. In the upper right, one reads “What Americans,” pointing loosely to the painting’s ironic explorations of identity.
JAUNE QUICK-TO-SEE SMITH: See there’s always this thing about “the vanishing Native American.” The vanishing American Indian. And we’ve been hit with that all of our lives. That, “oh you guys are so watered down.” “Oh you guys are so mixed blood, you don’t know who you are.” “Oh you’re so bastardized, you have no culture left.”
NARRATOR: Smith said she was inspired to make the painting after a community meal during medicine lodge ceremonies on the lands of the Blackfeet Nation, near her childhood home.
JAUNE QUICK-TO-SEE SMITH:And then when everybody would gather to eat, people would start talking about, “And, you know, the white people are just going to do themselves in with all their poisons and all the pesticides and everything that they’re using on our food. And so they’re just going to be the vanishing white men.” And then everybody would laugh.
So, I came back into the studio, and here I found this sign called built-in upgradability out of some New York Times or some ad or something. And I said, yeah, that really fits what the elders are saying, that we’re going to make it through this. Built-in upgradability, that’s what we have. We’ve been here for thousands and thousands of years. They just got here yesterday. They keep pretending like, oh, we just got here before them. Well, that’s not true. We’ve been here since the creation time. So the making of a comeback.
With strokes of green, pink, yellow, gray, brown, black, blue, and orange, Untiled (Kalispell) is a colorful and abstract interpretation of the natural environment. Deriving its title from the Montana city just north of where Quick-to-See Smith grew up, the pastel and charcoal drawing counters traditional themes of US landscape painting by depicting an environment that is already inhabited. Although void of people, Smith uses symbols such as animal tracks to signify the wildlife that has always considered the natural environment its home.
Take an up-close look at the abstract details of Untitled (Kalispell) in Jaune Quick-to-See Smith: Memory Map, on view at SAM through Sunday, May 12. Then, learn more about this 1978 artwork by tuning in to the exhibition’s free smartphone tour. Its accessible by scanning the QR code in SAM’s galleries or on your own time via our SoundCloud.
Untitled (Kalispell), 1978
NARRATOR: In the late 1970s, Smith began making landscapes of Montana, where she’d grown up. With their abstract forms, her works stand outside of the US landscape tradition that began in the nineteenth century. Those painters had a white East Coast audience in mind, and painted canvases of the western landscape suggesting that the land there was as empty as it was beautiful—ready to be claimed. In the works on view here, Smith made modest gestures to show that, in fact, the landscape had always been inhabited. Jaune Quick-to-See Smith:
JAUNE QUICK-TO-SEE SMITH: You know, when I go home, I would see fields of mustard, fields of fireweed, or plowed fields. And also, because there was so much talk about the wilderness being empty space, I put bird tracks in, and sometimes little animals, horses. And in some cases here, I’ve got pictographs that you would see on the plateau. So they’re kind of made up landscapes, but they’re all based on what I would see at home.
“Jaune Quick-to-See Smith (citizen of the Confederated Salish and Kootenai Nation) has been a force in the art world for over five decades, creating deeply impactful work and opening doors for the increasing recognition of contemporary art by Native Americans.”
And don’t miss Elizabeth Hunter’s “mother-daughter review” of the exhibition for Seattle’s Child, featuring insights from Smith, reflections on the works on view, and tips for how to make the most of a museum visit with your family.
Spring is here, and so is a new edition of The Stranger’s Art and Performance Magazine featuring a dazzling Anida Yoeu Ali on the cover. Inside the magazine—which you can pick up around the city—catch the interview with Ali that covers “absurdity, grief, the diasporic dilemma, cosmogonies, and Dune.” (Jaune Quick-to-See Smith: Memory Map is also among the mag’s recommendations.)
“The collection—which spans more than six centuries and contains prime examples of Western art history—will serve as a resource for students, faculty and art enthusiasts across the city, said Seattle University President Eduardo Peñalver. ‘I think it’s a win-win for Seattle University and for Seattle,’ he said.”
Inter/National News
The New York Times sends a chorus of three critics—Jason Farago, Travis Diehl, Martha Schwendener—to the Whitney Biennial.
“In a press interview regarding the new display, Musée Picasso President Cécile Debray noted that Gilot was at last ‘being given her rightful place as an artist’ at the Parisian institution through this special exhibition of her work.”
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.
“It’s that maybe [my art] will start to crack this whole issue of Native Americans being invisible. Being Indigenous in making art means that you’re looking at the world through lenses that are curved or changed by your upbringing and by your worldview.”
– Jaune Quick-to-See Smith
Welcome to the world of Jaune Quick-to-See Smith! With Memory Mapnow on view at SAM, we’ll be sharing excerpts from the exhibition’s free smartphone tour throughout its run in Seattle. Produced by the Whitney Museum of American Art, the tour is accessible via our SoundCloud or through your own device by scanning the QR code next to select works on view in the galleries. Verbal descriptions of some of the artworks on view are also available for low/no vision visitors.
The tour’s first stop introduces listeners to Jaune Quick-to-See Smith and the many themes her artwork explores. It also introduces listeners to the guest artists featured throughout the tour, including Neal Ambrose-Smith, Andrea Carlson, Jeffrey Gibson, G. Peter Jemison, Josie Lopez, and Marie Watt. Tune in now!
Memory Map Introduction
NARRATOR: Welcome to Jaune Quick-to-See Smith: Memory Map. Together we’ll explore five decades of Smith’s career, looking at paintings, prints, drawings and sculpture.
JAUNE QUICK-TO-SEE SMITH: Most people will never have heard of me. And that’s not off-putting.
NARRATOR: Jaune Quick-to-See Smith:
JAUNE QUICK-TO-SEE SMITH: It’s that maybe it will start to crack this whole issue of Native Americans being invisible. Being Indigenous in making art means that you’re looking at the world through lenses that are curved or changed by your upbringing and by your worldview.
NARRATOR: For Smith, who is a citizen of the Confederated Salish and Kootenai Nation, that worldview first began to form in the Pacific Northwest and western Montana. Today, Smith lives and works in New Mexico. Throughout her life and work, she has underscored the importance of the land and of Indigenous communities. As we move through the exhibition, we’ll look at the ways in which Smith addresses the traumas of Native American people with rigor, inventiveness, and critical humor.
You can use this guide to explore the works in any order you wish. As you go, you’ll be hearing not only from Smith but from writers and other artists including Neal Ambrose-Smith, Andrea Carlson, Jeffrey Gibson, G. Peter Jemison, Josie Lopez, and Marie Watt.
“‘This humorous creature provides a lot of joy to people,’ Ali said in a recent interview. ‘It’s really beautiful to see how approachable this entity is, especially amongst children and families. ‘The Buddhist Bug’ has a way of softening people and eliciting curiosity.’”
“Ukiyo-e was considered low-brow art due to the highly reproducible nature of woodblock prints, which reigned supreme during the movement. Woodblock prints allowed artists to create a high volume of prints that they could sell cheaply. Even so, the level of detail and sophistication of technique found in woodblock prints is awe-inspiring.”
“…We experience a powerful feminism that looks at women holding each other and life size masks transformed from historical traditions to suggest the many sides of strong women.”
“‘Joyce J. Scott’s sophisticated and virtuosic use of a wide range of materials brings beauty and biting irony to bear on subjects ranging from the traumatic to the transcendental,’ the show’s co-curators, Cecilia Wichmann and Catharina Manchanda, said upon announcing the show last summer.”
– Rachel Eggers, SAM Associate Director of Public Relations
Image: Live Performance of The Buddhist Bug at Wei-Ling Contemporary Gallery, Kuala Lumpur, Malaysia, 2019, Anida Yoeu Ali, Cambodian American, b. 1974, Image courtesy of the artist, photo: Nina Ikmal.
My first recreational adventure after settling in Seattle in 2021 was to SAM. As I had just recently decided to pursue a second degree in art history, I felt strangely comfortable throughout my visit. I left the museum that day filled with countless stories told through the installations, a growing curiosity for art curation, and a hope that I would be back soon.
And lucky for me, that desire came true. Working under the supervision of Theresa Papanikolas, SAM Ann M. Barwick Curator of American Art, as an Emerging Arts Leader Intern over the last few months has allowed me to explore what curators do. As part of my role, I was tasked with research and writing supplementary information for the upcoming exhibition Jaune Quick-to-See Smith: Memory Map. Opening Thursday, February 29 at SAM, the retrospective will survey five decades of Smith’s (Confederated Salish and Kootenai Nation) work. My work focused on researching and creating an in-gallery display for the exhibition that highlights the artist’s relationship to Seattle.
My research began with sifting through existing scholarship and archival materials on Smith. The more I read, the more I came to understand her as a leading contemporary Native American artist who examines American life by engaging with powerful ideas of Indigenous memory, culture, and history. Although I compiled a hefty list of Seattle public art, exhibition, and curatorial projects she participated in, I felt that it lacked cohesion since the documents appeared separate from existing discussions of her work. How, then, could I organize them together in a display case?
I temporarily filed these questions away as I sifted through 150 newly acquired scans from Smith’s personal archives dating from 1996 to 1998. These digitized letters outlined years of correspondence regardingthe West Seattle Cultural Trail, a public art project she created alongside local artists Donald Fels and Joe Fedderson (Okanogan and Arrow Lakes).
As I meticulously pieced together these lengthy conversations, I watched the project unfold from a front row seat. It gave me a glimpse into the public arts process, the intentionality required, and the communications exchanged between differing personalities. I thought back to the initial questions Theresa encouraged me to consider within my work: What is Smith’s presence in Seattle? How do we illustrate it? I then recalled an interview in which Smith was quoted as saying, “All of our stories, all of our origin stories come out of the land.” Her words led me to reevaluate the trail’s physical dependence on land and its goal to “share in the collective memory of the West Seattle community.”
Suddenly, the collaborative storytelling throughout her oeuvre did not exclude what she accomplished in Seattle. From the trail, my project expanded outwards into three main themes for the display: her dedication to teaching, and the importance of language in her practice, and the role collaboration has played throughout her career. Regarding the retrospective, Smith says “in this long journey, it is step by step, hand over hand, something like climbing a rope.” Therefore, my goal became to guide visitors to see Seattle as a crucial strand in the rope she climbed.
To demonstrate Smith’s dedication to education, her correspondences with Donald Fels revealed their shared interest in involving local students in the project’s development. Smith was adamant that the trail give visibility to hidden stories, and the accompanying Voices of the Community booklet gave students the opportunity to share their perspectives through poetry. Her commitment to education also extends beyond the trail to her other public works, lectures, and children’s workbooks. Considering how her Olympic Junior College art teacher once told her “she could teach… but she shouldn’t count on being a painter,” she powerfully accomplished both. Therefore, when she said “I go out and teach… that’s what my life is about, my work is about,” it is important that our illustration of her presence in Seattle brilliantly reflects this.
That said, the trail allows other dimensions of teaching in her practice to be explored, such as writing. Countless letters between Smith and other Indigenous colleagues reveal that the Native stories told on the trail are intended to teach visitors, and that their accuracy was of the utmost importance.
This intricate combination of writing and collaboration is evident throughout her own curatorial practice, which first blossomed in Seattle. In each exhibition, she approached texts intentionally because writing inclusively “[showcases] the voices of Native artists.” As a curator, her exhibitions helped propel the trajectory of Native recognition in the arts, in turn increasing visibility for new artists. Altogether, her curatorial practice emphasizes that writing and “networking [are] as much for her artistic medium as paint and canvas.”
Lastly, Smith’s insistence on collectivity through collaboration is not limited to her immediate Native community. Her cooperation with other artists of color is a lesser known fact, despite her clear belief that “passion for our art and for one another,” commitment “to narrative work,” and a “strong sense of survival” bonds them together. Therefore, as part of this last theme, which explores Smith’s involvement with Asian Americans through the trail project, I hope to challenge this chronically overlooked detail.
Numerous letters reveal Smith’s dedication to including Asian American voices in retelling the history of Alki Beach. She spent weeks researching, and gaining approval from local experts and friends to ensure that the communities would be “proud of what is there.” With these letters, I hope to underscore how the diverse experiences and relationships that influence her are not constrained by gallery walls. These strands of her personal history may not be immediately apparent on the surface of her artworks, but through her ties to the city we share, they come to life.
As a result of my in-gallery contributions to Memory Map, I hope visitors leave SAM with a clear understanding of how Smith and her relationship to Seattle do not stand in isolation. Their interconnectedness leaves room for the viewer to contemplate how their presence in the exhibition’s galleries is also an act of collaboration and learning with Smith. Therefore, it is important that her voice rings throughout my work, such that the answer to her question “can I take these feelings and attach them to a passerby?” is an overwhelming yes.
I went into this internship eager to peel back the mysterious layers of museum work, in order to discover what processes are involved in curating exhibitions. Sitting at my desk in the corner of SAM’s administrative offices, I was initially afraid that I would feel alone. However, that sentiment couldn’t have been further from the truth. As I uncovered the intentional collaborations that flowed through Smith’s storytelling, I realized the same started swirling into mine. Through this experience, I found myself learning how to research unfamiliar topics with courage, and approach art curation as a storyteller. This growth was only possible because of the incredible SAM staff, who I want to take the time to thank.
I truly started to see curatorial work as storytelling after my lunches with Museum Educator for Digital Learning Ramzy Lakos, where he also encouraged me to use Smith’s own voice to frame my in-gallery display. It was after an insightful conversation with Catharina Manchanda, SAM Jon and Mary Shirley Curator of Modern and Contemporary Art, that compelled me to incorporate Smith’s involvement with other communities of color. I want to thank Carrie Dedon, SAM Assistant Curator of Modern and Contemporary Art, for reminding me to courageously explore the intersections of my studies and extend a special thank you to my cubicle-mate, Danelle Jay, SAM Curatorial Print and Content Associate, for always lending a listening ear, and reminding me that our storytelling should relate to people. Most of all, I want to thank Theresa, for her indispensable expertise, patience, and genuine collaborative spirit that has made my SAM internship an incredible experience.
As my internship draws to a close, I look forward to seeing how my display comes to life when Memory Map opens at SAM this spring and urge you to visitthe West Seattle Cultural Trailin the meantime. I am excited to take everything I have learned at SAM into my future endeavors, and am looking forward to where I next go.
– Elizabeth Xiong, SAM Emerging Arts Leader in Curatorial
“With his distinct blend of Pacific Northwest iconography, and Mexican and Asian influences, Arreguín became a key figure in Pacific Northwest art history and paved the way for a generation of artists of Latin American descent.”
Inter/National News
Ted Loos of The New York Times reports on the gift of art and funds made to museums and causes across the country by Jack Shear, the widower of the artist Ellsworth Kelly. The expansive gift honors the centenary of Kelly’s birth. SAM is among the recipients of $50,000, which will support the museum’s mission.
“Making it happen was no picnic”: Emily Anthes for The New York Times on the American Museum of Natural History’s new exhibit of leafcutter ants (yes, there are pictures).
“Redefines what ‘American’ means”: The New York Times’ Jillian Steinhauer on Memory Map, the overdue retrospective of Jaune Quick-To-See Smith that just opened at the Whitney Museum of American Art and travels to SAM in 2024.
“But if the current wave of attention has opened up new possibilities for Indigenous artists, particularly younger ones, credit is due less to the institutions than to Smith and others of her generation for the tireless work they did to ‘break the buckskin ceiling,’ in her words. The Whitney retrospective makes that clear.”
Are you keeping up with Nancy Guppy of Art Zone? In the latest episode, she visits the Frye Art Museum’s exhibition of Katherine Bradford paintings, on view through May 14.
“‘If you saw my score, which I always keep close at hand, you’d see I’ve written breathe! Breathe! Breathe! all over it,’ says [Anne] Allgood, who has studied and now teaches singing technique. ‘I use the inhalations as a chance to relax, reset, refuel, even if they are very quick.’”
Inter/National News
Have a listen to The Week in Art, The Art Newspaper’s podcast; this edition, they talk about Hilma af Klint and Piet Mondrian: Forms of Life at the Tate Modern, a reconstructed Roman gateway, and Jaune Quick-to-See Smith: Memory Map, which just opened at the Whitney Museum of American Art and heads to SAM in 2024.
“We Need More Nuance When Talking About Repatriation”: Patricia Marroquin Norby pens an opinion piece for Hyperallergic reflecting on her last three years as the Metropolitan Museum of Art’s first-ever curator of Native American art.
LA-based artist Lauren Halsey has debuted a new monument on the roof garden of the Met. Halsey was the winner of SAM’s 2021 Gwendolyn Knight and Jacob Lawrence Prize and the museum acquired her Untitled (2022), a work of hand-carved gypsum that resembles the new monument.
“Where the ancient Egyptians covered the walls of their tombs and shrines with illustrations from the Book of the Dead, Halsey and her team of artists and artisans have created an immersive Book of Everyday Life, one focused on, but by no means restricted to, contemporary Black urban existence, evoked and preserved in words and images carved into hundreds of concrete panels.”
