A SCHOLARLY BOOK REPOSITORY
While today we are experiencing a revival of world art and the so-called global turn of art history, encounters between art historians and anthropologists remain rare. Even after a century and a half of interactions between these epistemologies, a skeptical distance prevails with respect to the disciplinary other. This volume is a timely exploration of the roots of this complex dialogue, as it emerged worldwide in the colonial and early postcolonial periods, between 1870 and 1970.
Exploring case studies from Australia, Austria, Brazil, France, Germany, and the United States, this volume addresses connections and rejections between art historians and anthropologists—often in the contested arena of “primitive art.” It examines the roles of a range of figures, including the art historian–anthropologist Aby Warburg, the modernist artist Tarsila do Amaral, the curator-impresario Leo Frobenius, and museum directors such as Alfred Barr and René d’Harnoncourt. Entering the current debates on decolonizing the past, this collection of essays prompts reflection on future relations between these two fields.
Beautifully illustrated with some 230 photographs, most of them in color, this volume includes biographical sketches of seventy-five makers—potters, weavers, spinners, quilters, embroiderers, cabinetmakers, metalsmiths, clocksmiths, gunsmiths, and artists—who worked in the region from the earliest eighteenth-century settlement days to the late twentieth century. The entry for each artisan is accompanied by one or more images of a signed or marked work, or, in a number of instances, an unmarked work with certain provenance.
These vignettes offer a fascinating glimpse of the people behind the various pieces, describing their background, family life, and where they learned their trade. Using census records and other documentary evidence, White has traced the earliest of these artisans from their origins in such places as Europe and Philadelphia down through the Great Valley of Virginia to their ultimate destinations in southwest Virginia and northeast Tennessee. Along with the photos displaying the products of their craftsmanship, the book also includes a number of evocative images of the artists and their homes and towns, thus giving the reader a fuller sense of the region where these gifted people lived and worked.
One of the few studies to addresses handmade objects in this locale—and one of the even fewer works to focus on the artisans
themselves— Backcountry Makers will be of great value not only to scholars of material culture and the arts in Appalachia but also to those who collect regional antiques and crafts and want to know more about the individuals who made them.
The story of the American Quilt Trail, featuring the colorful patterns of quilt squares painted large on barns throughout North America, is the story of one of the fastest-growing grassroots public arts movements in the United States and Canada. In Barn Quilts and the American Quilt Trail Movement Suzi Parron takes us to twenty-five states as well as Canada to visit the people and places that have put this movement on America’s tourist and folk art map.
Through dozens of interviews with barn quilt artists, committee members, and barn owners, Parron documents a journey that began in 2001 with the founder of the movement, Donna Sue Groves. Groves’s desire to honor her mother with a quilt square painted on their barn became a group effort that eventually grew into a county-wide project. Today, quilt squares form a long imaginary clothesline, appearing on more than three thousand barns scattered along one hundred and twenty driving trails.
With more than eighty full-color photographs, Parron documents here a movement that combines rural economic development with an American folk art phenomenon.
Oaxaca is internationally renowned for its marketplaces and archaeological sites where tourists can buy inexpensive folk art, including replicas of archaeological treasures. Archaeologists, art historians, and museum professionals sometimes discredit this trade in “fakes” that occasionally make their way to the auction block as antiquities. Others argue that these souvenirs represent a long cultural tradition of woodcarving or clay sculpting and are “genuine” artifacts of artisanal practices that have been passed from generation to generation, allowing community members to preserve their cultural practices and make a living. Exploring the intriguing question of authenticity and its relationship to cultural forms in Oaxaca and throughout southern Mexico, Between Art and Artifact confronts an important issue that has implications well beyond the commercial realm.
Demonstrating that identity politics lies at the heart of the controversy, Ronda Brulotte provides a nuanced inquiry into what it means to present “authentic” cultural production in a state where indigenous ethnicity is part of an awkward social and racial classification system. Emphasizing the world-famous woodcarvers of Arrazola and the replica purveyors who come from the same community, Brulotte presents the ironies of an ideology that extols regional identity but shuns its artifacts as “forgeries.” Her work makes us question the authority of archaeological discourse in the face of local communities who may often see things differently. A departure from the dialogue that seeks to prove or disprove “authenticity,” Between Art and Artifact reveals itself as a commentary on the arguments themselves, and what the controversy can teach us about our shifting definitions of authority and authorship.
The Bonnet, the first work of prose by Slovak poet Katarína Kucbelová, defies easy pigeonholing: both political and personal, it is a work of literary reportage, a quest for one’s roots, a critical exploration of folk art and, not least, social commentary on the coexistence of the Slovak majority and the Roma minority, offering a nuanced and sympathetic look at the lives of Roma people in Slovakia, and raising important questions about the nature of prejudice and discrimination. Over two years, the author made regular visits to the remote village of Šumiac in Slovakia to learn the dying craft of bonnet making from one of its last practitioners, Il’ka, an elderly local woman who in the process became her mentor in more ways than one. Through the parallel stories of Il’ka and the narrator’s grandmother, The Bonnet also offers a subtly feminist reading of the position of women in rural Europe from the early twentieth century to the present day.
Sciorra spent thirty-five years researching these community art forms and interviewing Italian immigrant and U.S.-born Catholics. By documenting the folklife of this group, Sciorra reveals how Italian Americans in the city use expressive culture and religious practices to transform everyday urban space into unique, communal sites of ethnically infused religiosity. The folk aesthetics practiced by individuals within their communities are integral to understanding how art is conceptualized, implemented, and esteemed outside of museum and gallery walls. Yard shrines, sidewalk altars, Nativity presepi, Christmas house displays, a stone-studded grotto, and neighborhood processions—often dismissed as kitsch or prized as folk art—all provide examples of the vibrant and varied ways contemporary Italian Americans use material culture, architecture, and public ceremonial display to shape the city’s religious and cultural landscapes.
Written in an accessible style that will appeal to general readers and scholars alike, Sciorra’s unique study contributes to our understanding of how value and meaning are reproduced at the confluences of everyday life.
Joseph Sciorra is the director of Academic and Cultural Programs at the John D. Calandra Italian American Institute, Queens College. He is the editor of Italian Folk: Vernacular Culture in Italian-American Lives and co-editor of Embroidered Stories: Interpreting Women's Domestic Needlework from the Italian Diaspora.
Although the word “Chicano” once held negative connotations, students—along with civil rights activists and artists—adopted it in the late 1960s in order to reimagine and redefine what it meant to be Mexican American in the United States. Chicanismo is the ideology and spirit behind the Chicano Movement and Chicanismo unites the artists whose work is revealed and celebrated in this book.
Jackson’s scope is wide. He includes paintings, prints, murals, altars, sculptures, and photographs—and, of course, the artists who created them. Beginning with key influences, he describes the importance of poster and mural art, focusing on the work of the Mexican artist José Guadalupe Posada and the significance of Mexican and Cuban talleres (print workshops). He examines the importance of art collectives in the United States, as well as Chicano talleres and community art centers, for the growth of the Chicano art movement. In conclusion, he considers how Chicano art has been presented to the general American public.
As Jackson shows, the visual arts have both reflected and created Chicano culture in the United States. For college students—and for all readers who want to learn more about this fascinating subject—his book is an ideal introduction to an art movement with a social conscience.
The Reverend Howard Finster was twenty feet tall, suspended in darkness. Or so he appeared in the documentary film that introduced a teenaged Greg Bottoms to the renowned outsider artist whose death would help inspire him, fourteen years later, to travel the country. Beginning in Georgia with a trip to Finster’s famous Paradise Gardens, his journey—of which The Colorful Apocalypse is a masterly chronicle—is an unparalleled look into the lives and visionary works of some of Finster’s contemporaries: the self-taught evangelical artists whose beliefs and oeuvres occupy the gray area between madness and Christian ecstasy.
With his prodigious gift for conversation and quietly observant storytelling, Bottoms draws us into the worlds of such figures as William Thomas Thompson, a handicapped ex-millionaire who painted a 300-foot version of the book of Revelation; Norbert Kox, an ex-member of the Outlaws biker gang who now lives as a recluse in rural Wisconsin and paints apocalyptic visual parables; and Myrtice West, who began painting to express the revelatory visions she had after her daughter was brutally murdered. These artists’ works are as wildly varied as their life stories, but without sensationalizing or patronizing them, Bottoms—one of today’s finest young writers—gets at the heart of what they have in common: the struggle to make sense, through art, of their difficult personal histories.
In doing so, he weaves a true narrative as powerful as the art of its subjects, a work that is at once an enthralling travelogue, a series of revealing biographical portraits, and a profound meditation on the chaos of despair and the ways in which creativity can help order our lives.
Quilts bear witness to the American experience. With a history that spans the early republic to the present day, this form of textile art can illuminate many areas of American life, such as immigration and settlement, the development of our nation’s textile industry, and the growth of mass media and marketing. In short, each quilt tells a story that is integral to America’s history.
Comfort and Glory introduces an outstanding collection of American quilts and quilt history documentation, the Winedale Quilt Collection at the Briscoe Center for American History at the University of Texas at Austin. This volume showcases 115 quilts—nearly one-quarter of the Winedale Collection—through stunning color photographs (including details) and essays about each quilt’s history and construction. The selections span more than two hundred years of American quiltmaking and represent a broad range of traditional styles and functions. Utility quilts, some worn or faded, join show quilts, needlework masterpieces, and “best” quilts saved for special occasions. Texas quilts, including those made in or brought to Texas during the nineteenth century, constitute a significant number of the selections. Color photographs of related documents and material culture objects from the Briscoe Center’s collections—quilting templates, a painted bride’s box, sheet music, a homespun dress, a brass sewing bird, and political ephemera, among them—enrich the stories of many of the quilts.
Craft is a diverse, democratic art form practiced by Americans of every gender, age, ethnicity, and class. Crafting America traces this expansive range of skilled making in a variety of forms, from ceramics and wood to performance costume and community-based practice. In exploring the intertwining of craft and American experience, this volume reveals how artists leverage their craft to realize the values of life, liberty, and the pursuit of happiness.
Accompanying an exhibition of the same title organized by Crystal Bridges Museum of American Art, Crafting America features contributions from scholars that illuminate craft’s relationship to ritual and memory, personal independence, abstraction, and Native American histories. The richly illustrated catalog section—with more than a hundred color images accompanied by lively commentary—presents a vivid picture of American craft over the past eight decades, offering fresh insights on the relationships between objects.
Building upon recent advances in craft scholarship and encouraging more inclusive narratives, Crafting America presents a bold statement on the vital role of craft within the broader context of American art and identity.
Art historians, anthropologists, and sociologists from Latin America, the Caribbean, and the United States discuss artwork from Mexico, Argentina, Chile, Colombia, Ecuador, Panama, Suriname, and Puerto Rico, and many of their essays focus on indigenous artists. They highlight the complex webs of social relations from which folk art emerges. For instance, while several pieces describe the similar creative and technical processes of indigenous pottery-making communities of the Amazon and of mestiza potters in Mexico and Colombia, they also reveal the widely varying functions of the ceramics and meanings of the iconography. Integrating the social, historical, political, geographical, and economic factors that shape folk art in Latin America and the Caribbean, Crafting Gender sheds much-needed light on a rich body of art and the women who create it.
Contributors
Eli Bartra
Ronald J. Duncan
Dolores Juliano
Betty LaDuke
Lourdes Rejón Patrón
Sally Price
María de Jesús Rodríguez-Shadow
Mari Lyn Salvador
Norma Valle
Dorothea Scott Whitten
Since the mid-1980s, whimsical, brightly colored wood carvings from the Mexican state of Oaxaca have found their way into gift shops and private homes across the United States and Europe, as Western consumers seek to connect with the authenticity and tradition represented by indigenous folk arts. Ironically, however, the Oaxacan wood carvings are not a traditional folk art. Invented in the mid-twentieth century by non-Indian Mexican artisans for the tourist market, their appeal flows as much from intercultural miscommunication as from their intrinsic artistic merit.
In this beautifully illustrated book, Michael Chibnik offers the first in-depth look at the international trade in Oaxacan wood carvings, including their history, production, marketing, and cultural representations. Drawing on interviews he conducted in the carving communities and among wholesalers, retailers, and consumers, he follows the entire production and consumption cycle, from the harvesting of copal wood to the final purchase of the finished piece. Along the way, he describes how and why this "invented tradition" has been promoted as a "Zapotec Indian" craft and explores its similarities with other local crafts with longer histories. He also fully discusses the effects on local communities of participating in the global market, concluding that the trade in Oaxacan wood carvings is an almost paradigmatic case study of globalization.
Born in Arizona Territory to Italian immigrant parents, De Grazia had a humble childhood as a copper miner’s son, which later influenced his famous persona. De Grazia often held forth at his gallery in Tucson’s Catalina foothills dressed in a pseudo-prospector’s getup of scraggly beard, jeans, flannel shirt, boots, and beat-up cowboy hat. Outrageous stories of womanizing, scores of children, and drinking binges created an eclectic image that fueled stories of mythic proportions, along with global sales of his colorful paintings inspired by the Southwest and Mexico. He made millions through his paintings and the licensing of his art for greeting cards and trinkets. Critics called his work kitsch or commercial, yet thousands of admirers continue to love it.
Calling De Grazia a complicated man doesn’t begin to explain him. He once described himself as “not saint nor devil, but both.” In this first comprehensive biography of De Grazia, authors James W. Johnson with Marilyn D. Johnson tell the story of a life remarkably lived.
It is a story that has gone down in the annals of American art history: a New Yorker visiting upstate Hoosick Falls is entranced by four pictures hanging in the window of a drugstore. Investigating further, he learns they are the handiwork of a 78-year-old widow. Thus begins the rise to fame of Grandma Moses—farmwife, painter, and unlikely celebrity.
In this book Karal Ann Marling, distinguished observer of American visual culture, looks at Grandma Moses as a cultural phenomenon of the postwar period and explores the meaning of her subject matter—and her astonishing fame. What did the “Greatest Generation” see in her simple renderings of people, young and old, tapping maple trees for syrup, making apple butter, gliding across snowy fields on sleighs? Why did Bob Hope, Irving Berlin, and Harry Truman all love her—and the art czars of New York openly despise her? Through the flood of Moses merchandise—splashed across Christmas cards, dishware, yard goods, and gewgaws of every kind—Marling traces the resonances that these “primitive” images struck in an America awkwardly adjusting to a new era of technology, suburbia, and Cold War tensions.
Between the cultural ephemera, folklore, song, and history embedded in Moses’s paintings and the potent advertising shorthand for Americana that her images rapidly became, this book reveals the widespread longing for the memories, comforts, and small victories of a mythic, intimate American past tapped by the phenomenon—in art and commerce alike—of Grandma Moses.
Fine considers the differences among folk art, outsider art, and self-taught art, explaining the economics of this distinctive art market and exploring the dimensions of its artistic production and distribution. Interviewing dealers, collectors, curators, and critics and venturing into the backwoods and inner-city homes of numerous self-taught artists, Fine describes how authenticity is central to the system in which artists—often poor, elderly, members of a minority group, or mentally ill—are seen as having an unfettered form of expression highly valued in the art world. Respected dealers, he shows, have a hand in burnishing biographies of the artists, and both dealers and collectors trade in identities as much as objects.
Revealing the inner workings of an elaborate and prestigious world in which money, personalities, and values affect one another, Fine speaks eloquently to both experts and general readers, and provides rare access to a world of creative invention-both by self-taught artists and by those who profit from their work.
Jones explores the human impulse to create, the necessity for having aesthetically satisfying experiences, and the craving for tradition. He also considers topics such as making chairs, remodeling houses, using and preserving soda-fountain slang, preparing and eating food, and sculpting lifelike figures out of cement.
Arts as intimate as a piece of needlework or a home altar. Arts as visible as decorative iron, murals, and low riders. Through such arts, members of Tucson's Mexican American community contribute much of the cultural flavor that defines the city to its residents and to the outside world. Now Tucson folklorist Jim Griffith celebrates these public and private artistic expressions and invites us to meet the people who create them.
- Josefina Lizárraga learned to make paper flowers as a girl in her native state of Nayarit, Mexico, and ensures that this delicate art is not lost.
- Ornamental blacksmith William Flores runs the oldest blacksmithing business in town, a living link with an earlier Tucson.
- Ramona Franco's family has maintained an elaborate altar to Our Lady of Guadalupe for three generations.
- Signmaker Paul Lira, responsible for many of Tucson's most interesting signs, brings to his work a thoroughly mexicano sense of aesthetics and humor.
- Muralists David Tineo and Luis Mena proclaim Mexican cultural identity in their work and carry on a tradition that has blossomed in the last twenty years.
Featuring a foreword by Tucson author Patricia Preciado Martin and a spectacular gallery of photographs, many by Pulitzer prize-winning photographer José Galvez, this remarkable book offers a close-up view of a community rich with tradition and diverse artistic expression. Hecho a Mano is a piñata bursting with unexpected treasures that will inspire and inform anyone with an interest in folk art or Mexican American culture.
Rising dramatically from the desert floor, Arizona's windswept mesas have been home to the Hopis for hundreds of years. A people known for protecting their privacy, these Native Americans also have a long and less known tradition of weaving baskets and plaques. Generations of Hopi weavers have passed down knowledge of techniques and materials from the plant world around them, from mother to daughter, granddaughter, or niece.
This book is filled with photographs and detailed descriptions of their beautiful baskets—the one art, above all others, that creates the strongest social bonds in Hopi life. In these pages, weavers open their lives to the outside world as a means of sharing an art form especially demanding of time and talent. The reader learns how plant materials are gathered in canyons and creek bottoms, close to home and far away. The long, painstaking process of preparation and dying is followed step by step. Then, using techniques of coiled, plaited, or wicker basketry, the weaving begins.
Underlying the stories of baskets and their weavers is a rare glimpse of what is called "the Hopi Way," a life philosophy that has strengthened and sustained the Hopi people through centuries of change. Many other glimpses of the Hopi world are also shared by author and photographer Helga Teiwes, who was warmly invited into the homes of her collaborators. Their permission and the permission of the Cultural Preservation Office of the Hopi Tribe gave her access to people and information seldom available to outsiders.
Teiwes was also granted access to some of the ceremonial observances where baskets are preeminent. Woven in brilliant reds, greens, and yellows as well as black and white, Hopi weavings, then, not only are an arresting art form but also are highly symbolic of what is most important in Hopi life. In the women's basket dance, for example, woven plaques commemorate and honor the Earth and the perpetuation of life. Other plaques play a role in the complicated web of Hopi social obligation and reciprocity.
Living in a landscape of almost surreal form and color, Hopi weavers are carrying on one of the oldest arts traditions in the world. Their stories in Hopi Basket Weaving will appeal to collectors, artists and craftspeople, and anyone with an interest in Native American studies, especially Native American arts. For the traveler or general reader, the book is an invitation to enter a little-known world and to learn more about an art form steeped in meaning and stunning in its beauty.
Teiwes explains the role of the Katsina spirit in Hopi religion and that of the kachina doll—the carved representation of a Katsina—in the ritual and economic life of the Hopis. In tracing the history of the kachina doll in Hopi culture, she shows how these wooden figures have changed since carvers came to be influenced by their marketability among Anglos and how their carving has been characterized by increasingly refined techniques. Unique to this book are Teiwes's description of the most recent trends in kachina doll carving and her profiles of twenty-seven modern carvers, including such nationally known artists as Alvin James Makya and Cecil Calnimptewa. Enhancing the text are more than one hundred photographs, including twenty-five breathtaking color plates that bring to life the latest examples of this popular art form.
Kaira M. Cabañas shows that at the center of this advocacy stood such significant proponents as psychiatrists Osório César and Nise da Silveira, who championed treatments that included painting and drawing studios; and the art critic Mário Pedrosa, who penned Gestaltist theses on aesthetic response. Cabañas examines the lasting influence of this unique era of Brazilian modernism, and how the afterlife of this “outsider art” continues to raise important questions. How do we respect the experiences of the mad as their work is viewed through the lens of global art? Why is this art reappearing now that definitions of global contemporary art are being contested?
Learning from Madness offers an invigorating series of case studies that track the parallels between psychiatric patients’ work in Western Europe and its reception by influential artists there, to an analogous but altogether distinct situation in Brazil.
In this fascinating book, Kathryn Rousso, an accomplished textile artist, takes a detailed look at the state of maguey culture, use, and trade in Guatemala. She has spent years traveling in Guatemala, highlighting maguey workers’ interactions in many locations and blending historical and current facts to describe their environments. Along the way, Rousso has learned the process of turning a raw leaf into beautiful and useful textile products and how globalization and modernization are transforming the maguey trade in Guatemala.
Featuring a section of full-color illustrations that follow the process from plant to weaving to product, Maguey Journey presents the story of this fiber over recent decades through the travels of an impassioned artist. Useful to cultural anthropologists, ethnobotanists, fiber artists, and interested travelers alike, this book offers a snapshot of how the industry stands now and seeks to honor those who keep the art alive in Guatemala.
The Man Who Painted the Universe: The Story of a Planetarium in the Heart of the North Woods introduces readers to the mild-mannered astronomy enthusiast whose creativity, ingenuity, fervor, and endurance realized a dream of galactic proportions. The story of this stargazer from Wisconsin’s North Woods so inspired two newspapermen, authors Ron Legro and Avi Lank, that they sought to document the story of the Kovac Planetarium for a new generation of stargazers and dreamers.
Winner of the National Book Critics Circle Award
A Smithsonian Book of the Year
A New York Review of Books “Best of 2020” Selection
A New York Times Best Art Book of the Year
An Art Newspaper Book of the Year
A powerful document of the inner lives and creative visions of men and women rendered invisible by America’s prison system.
More than two million people are currently behind bars in the United States. Incarceration not only separates the imprisoned from their families and communities; it also exposes them to shocking levels of deprivation and abuse and subjects them to the arbitrary cruelties of the criminal justice system. Yet, as Nicole Fleetwood reveals, America’s prisons are filled with art. Despite the isolation and degradation they experience, the incarcerated are driven to assert their humanity in the face of a system that dehumanizes them.
Based on interviews with currently and formerly incarcerated artists, prison visits, and the author’s own family experiences with the penal system, Marking Time shows how the imprisoned turn ordinary objects into elaborate works of art. Working with meager supplies and in the harshest conditions—including solitary confinement—these artists find ways to resist the brutality and depravity that prisons engender. The impact of their art, Fleetwood observes, can be felt far beyond prison walls. Their bold works, many of which are being published for the first time in this volume, have opened new possibilities in American art.
As the movement to transform the country’s criminal justice system grows, art provides the imprisoned with a political voice. Their works testify to the economic and racial injustices that underpin American punishment and offer a new vision of freedom for the twenty-first century.
These guerrilla artists—some military officers and some civilians—lived clandestinely with the fighters, moving camp alongside them, going on reconnaissance missions, and carrying their sketchbooks, ink, and watercolors into combat. Trained by professors from the Hanoi Institute of Fine Arts who journeyed down the perilous Ho Chi Minh Trail to ensure a pictorial history of the war, they recorded battles and events from Operation Junction City to Khe Sanh to the Tet Offensive. They also sketched as the spirit moved them, rendering breathtaking landscapes, hut and bunker interiors, activities at base camps, troops on the move, portraits for the families of fallen soldiers, and the unimaginable devastation that the conflict left in its wake.
Their collective record—which Sherry Buchanan skillfully compiles here—is an extraordinary historical and artistic document of people at war. As such, it serves as a powerful response to the self-centeredness of American accounts of Vietnam, filling a profound gap in our national memory by taking us into the misunderstood worlds of those whom we once counted among our worst enemies.
Traditional quilts serve many purposes over the course of a useful life. Beginning as a beautiful bed covering, a quilt may later function as a ground cover at picnics until years of wear relegate it to someone's ragbag for scrap uses.
Observing this life cycle led authors John Forrest and Deborah Blincoe to the idea that quilts, like living things, have a natural history that can be studied scientifically. They explore that natural history through an examination of the taxonomy, morphology, behavior, and ecology of quilts in their native environment—the homes of humans who make, use, keep, and bestow them.
The taxonomy proposed by Forrest and Blincoe is rooted in the mechanics of replicating quilts so that it can be used to understand evolutionary and genetic relationships between quilt types. The morphology section anatomizes normal and abnormal physical features of quilts, while the section on conception and birth in the life cycle discusses how the underlying processes of replication intersect with environmental factors to produce tangible objects.
This methodology is applicable to many kinds of crafts and will be of wide interest to students of folklore, anthropology, and art history. Case studies of traditional quilts and their makers in the Catskills and Appalachia add a warm, human dimension to the book.
Born in 1942, Jerry Brown helped out in his father’s pottery shop as a young boy. There he learned the methods and techniques for making pottery in a family tradition dating back to the 1830s. His responsibilities included tending the mule that drove the mill that was used to mix clay (called “mud” by traditional potters). Business suffered as demand for stoneware churns, jugs, and chamber pots waned in the postwar years, and manufacture ceased following the deaths of Brown’s father and brother in the mid-1960s. Brown turned to logging for his livelihood, his skill with mules proving useful in working difficult and otherwise inaccessible terrain. In the early 1980s, he returned to the family trade and opened a new shop that relied on the same methods of production with which he had grown up, including a mule-powered mill for mixing clay and the use of a wood-fired rather than gas-fueled kiln.
Folklorist Joey Brackner met Brown in 1983, and the two quickly became close friends who collaborated together on a variety of documentary and educational projects in succeeding years—efforts that led to greater exposure, commercial success, and Brown’s recognition as a National Heritage Fellow by the National Endowment for the Arts. For years, Brown spoke of the urge to write his life story, but he never set pen to paper. In 2015, Brackner took the initiative and interviewed Brown, recording his life story over the course of a weekend at Brown’s home. Of Mules and Mud is the result of that marathon interview session, conducted one year before Brown passed away.
Brackner has captured Jerry Brown’s life in his own words as recounted that weekend, lightly edited and elaborated. Of Mules and Mud is illustrated with photos from all phases of Brown’s life, including a color gallery of 28 photos of vessel forms made by Brown throughout his career that collectors of folk pottery will find invaluable.
The art works in Outliers and American Vanguard Art come from three distinct periods when the intersections between mainstream and outlier artists were most dynamic and productive, ushering in exhibitions of art based on various degrees of co-existence, inclusion, and assimilation. Works by such diverse artists as Charles Sheeler, Christina Ramberg, and Matt Mullican are set in conversation with a range of works by such self-taught artists as Horace Pippin, Janet Sobel, and Henry Darger. Cooke also examines a recent increase of radically expressive work that challenges what it means to be an outlier today. She reveals how these distinctions have been freighted with a particularly American point of view as she investigates our assumptions about creativity, artistic practice, and the role of the artist in contemporary culture.
Outliers and American Vanguard Art is the most comprehensive show ever to examine outliers in dialogue with their established peers. It is sure to inspire vigorous conversation about how artists and the work they make are represented.
The term outsider art has been used to describe work produced exterior to the mainstream of modern art by certain self-taught visionaries, spiritualists, eccentrics, recluses, psychiatric patients, criminals, and others beyond the perceived margins of society. Yet the idea of such a raw, untaught creativity remains a contentious and much-debated issue in the art world. Is this creative instinct a natural, innate phenomenon, requiring only the right circumstances—such as isolation or alienation—in order for it to be cultivated? Or is it an idealistic notion projected onto the art and artists by critics and buyers?
David Maclagan argues that behind the critical and commercial hype lies a cluster of assumptions about creative drives, the expression of inner worlds, originality, and artistic eccentricity. Although outsider art is often presented as a recent discovery, these ideas, Maclagan reveals, belong to a tradition that goes back to the Renaissance, when the modern image of the artist began to take shape. In Outsider Art, Maclagan challenges many of the current opinions about this increasingly popular field of art and explores what happens to outsider artists and their work when they are brought within the very world from which they have excluded themselves.
So describes well-known and beloved folklorist James S. Griffith as he takes us back through the decades to a town in northern Sonora where a statue is saved—and in so doing, a community is saved as well.
In Saints, Statues, and Stories Griffith shares stories of nearly sixty years of traveling through Sonora. As we have come to expect through these journeys, “Big Jim”—as he is affectionately known by many—offers nothing less than the living traditions of Catholic communities. Themes of saints as agents of protection or community action are common throughout Sonora: a saint coming out of the church to protect the village, a statue having a say in where it resides and paying social calls to other communities, or a beloved image rescued from destruction and then revered on a private altar. A patron saint saves a village from outside attackers in one story—a story that has at least ten parallels in Sonora’s former mission communities. Details may vary, but the general narrative remains the same: when hostile nonbelievers attack the village, the patron saint of the church foils them.
Griffith uncovers the meanings behind the devotional uses of religious art from a variety of perspectives—from artist to audience, preservationist to community member. The religious artworks transcend art objects, Griffith believes, and function as ways of communicating between this world and the next. Setting the stage with a brief geography, Griffith introduces us to roadside shrines, artists, fiestas, saints, and miracles. Full-color images add to the pleasure of this delightful journey through the churches and towns of Sonora.
Along with photographer Jack Parsons, Marie Romero Cash visited every church in the region and documented, identified, and measured each santos. Together they photographed more than 500 pieces, including 19 moradas (places of worship for Penitentes) and the Archdiocese of Santa Fe Collection housed at the Museum of International Folk Art.
Cash's extensive research into these formerly "anonymous" artisans fills a gap in the study of this unique form, making Santos indispensable for art historians and the general reader interested in the culture and art of the American Southwest.
Bobbie Malone reaches beyond the quilts to tell O'Brien's own story, from her initial foray into the quilting world to her developed dedication to the craft. Contributions from leaders in the art, textile and quilting community, including Melanie Herzog and Marin Hanson, contextualize O'Brien's work in the greater community of quiltmakers and artists. This book celebrates the life and ingenuity of a Japanese-born American immigrant whose oeuvre is equally Japanese and Wisconsinite—and entirely distinctive.
But one day Ed’s life was permanently altered. While plowing his field, he became convinced he was having a heart attack. Ed stopped his work and lay down on the ground. Staring at the sky, he saw himself as a large tortoise struggling to swim across a river. On his back were five small tortoises—his children—clinging to him for survival. And then, as he lay there in the freshly plowed dirt, Ed received a vision from God, telling him that he would be restored to health if he would agree to do one thing: make musical instruments and give them to children.
And so he did. Beginning with a few simple hand tools, Ed worked tirelessly for twenty-five years to create over two hundred instruments, each a crazy quilt of heavy, rough-sawn wood scraps joined with found objects. A rusty door hinge, a steak bone, a stack of dimes, springs, saw blades, pot lids, metal pipes, glass bottles, aerosol cans—Ed used anything he could to build a working guitar, fiddle, or dulcimer. On each instrument Ed inscribed “True Faith, True Light, Have Faith in God.”
True Faith, True Light: The Devotional Art of Ed Stilley documents Ed Stilley’s life and work, giving us a glimpse into a singular life of austere devotion.
Unlike many other handicrafts in the Mexican state of Oaxaca, which have long cultural and historical trajectories, Oaxacan woodcarving began in the second half of the twentieth century and has always been done for the commercial market. In The Value of Aesthetics, Alanna Cant explores how one family’s workshop in the village of San Martín Tilcajete has become the most critically and economically successful, surpassing those of neighbors who use similar materials and techniques. The dominance of this family is tied to their ability to produce a new aesthetic that appeals to three key “economies of culture”: the tourist market for souvenirs, the national market for traditional Mexican artesanías, and the international market for indigenous art.
Offering a new analytical model by which anthropologists can approach visual aesthetics and conceptualize the power of artworks as socially active objects, The Value of Aesthetics shows how aesthetic practices produce and redefine social and political relationships. By investigating the links between aesthetics and issues of production, authorship, ownership, and identity, Cant shows aesthetic change to be a process that ultimately repackages everyday life into commodified objects in Oaxaca.
Women and Ledger Art calls attention to the extraordinary achievements of these strong women who have chosen to express themselves through ledger art. Author Richard Pearce foregrounds these contributions by focusing on four contemporary women ledger artists: Sharron Ahtone Harjo (Kiowa), Colleen Cutschall (Oglala Lakota), Linda Haukaas (Sicangu Lakota), and Dolores Purdy Corcoran (Caddo). Pearce spent six years in continual communication with the women, learning about their work and their lives. Women and Ledger Art examines the artists and explains how they expanded Plains Indian history.
With 46 stunning images of works in various mediums—from traditional forms on recovered ledger pages to simulated quillwork and sculpture, Women and Ledger Art reflects the new life these women have brought to an important transcultural form of expression.
Relatively few people in America build their own homes, but many yearn to make the places they live in more truly their own. Yard Art and Handmade Places profiles twenty homemakers who have used their yards and gardens to express their sense of individuality, to maintain connections to family and heritage, or even to create sacred spaces for personal and community refreshment and healing. Jill Nokes, an authority on native plants and ecological restoration, traveled across the state of Texas, seeking out residents who had transformed their yards and gardens into oases of art and exuberant personal expression. In this book, she presents their stories, told in their own words, about why they created these handmade places and what their yard art has come to mean to them and to their communities.
Rather than viewing yard art as a curiosity or oddity, Nokes treats it as an integral part of home-making, revealing how these places become invested with deep personal or social meaning. Yard Art and Handmade Places celebrates the fact that, despite the proliferation of look-alike suburbs, places still exist where people with ordinary means and skills are shaping space with their own hands to create a personal expression that can be enjoyed by all.
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