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As the Great Depression touched every corner of America, the New Deal promoted indigenous arts and crafts as a means of bootstrapping Native American peoples. But New Deal administrators' romanticization of indigenous artists predisposed them to favor pre-industrial forms rather than art that responded to contemporary markets. In A New Deal for Native Art, Jennifer McLerran reveals how positioning the native artist as a pre-modern Other served the goals of New Deal programs—and how this sometimes worked at cross-purposes with promoting native self-sufficiency. She describes federal policies of the 1930s and early 1940s that sought to generate an upscale market for Native American arts and crafts. And by unraveling the complex ways in which commodification was negotiated and the roles that producers, consumers, and New Deal administrators played in that process, she sheds new light on native art’s commodity status and the artist’s position as colonial subject. In this first book to address the ways in which New Deal Indian policy specifically advanced commodification and colonization, McLerran reviews its multi-pronged effort to improve the market for Indian art through the Indian Arts and Crafts Board, arts and crafts cooperatives, murals, museum exhibits, and Civilian Conservation Corps projects. Presenting nationwide case studies that demonstrate transcultural dynamics of production and reception, she argues for viewing Indian art as a commodity, as part of the national economy, and as part of national political trends and reform efforts. McLerran marks the contributions of key individuals, from John Collier and Rene d’Harnoncourt to Navajo artist Gerald Nailor, whose mural in the Navajo Nation Council House conveyed distinctly different messages to outsiders and tribal members. Featuring dozens of illustrations, A New Deal for Native Art offers a new look at the complexities of folk art “revivals” as it opens a new window on the Indian New Deal.
This is a catalogue of the exhibition organized in 1970 by the Indian Arts and Crafts Board of the US Department of the Interior. It is the first historical survey and evaluation of paintings by artists of Sioux descent, from the early 1800s to 1970. Information about the various tribes of the Siouan language group is included. Pictures of the artists and brief biographies are included with a representation of their works. -- Description from Amazon website, viewed 12/12/2021
The Indian Arts and Crafts Act was enacted by Congress to prevent the fraudulent sale of arts and crafts as Indian-made when they are not. Seemingly benign in intent, the act creates false distinctions, argues Sheffield, about who or what is "Indian" or "Indian-made." "Indians" are defined by the act according only to their political status - as members of federally or state-recognized tribes, or as individuals certified by either. Excluded are artists-craftspeople who are Indian according to ancestry or sociocultural traits but not according to the statutory definition. The result, Sheffield claims, is an "arbitrary process that creates arbitrary effects.".
Crafting Identity goes far beyond folklore in its ethnographic exploration of mask making in central Mexico. In addition to examining larger theoretical issues about indigenous and mestizo identity and cultural citizenship as represented through masks and festivals, the book also examines how dominant institutions of cultural production (art, media, and tourism) mediate Mexican “arte popular,” which makes Mexican indigeneity “digestible” from the standpoint of elite and popular Mexican nationalism and American and global markets for folklore. The first ethnographic study of its kind, the book examines how indigenous and mestizo mask makers, both popular and elite, view and contest relations of power and inequality through their craft. Using data from his interviews with mask makers, collectors, museum curators, editors, and others, Pavel Shlossberg places the artisans within the larger context of their relationships with the nation-state and Mexican elites, as well as with the production cultures that inform international arts and crafts markets. In exploring the connection of mask making to capitalism, the book examines the symbolic and material pressures brought to bear on Mexican artisans to embody and enact self-racializing stereotypes and the performance of stigmatized indigenous identities. Shlossberg’s weaving of ethnographic data and cultural theory demystifies the way mask makers ascribe meaning to their practices and illuminates how these practices are influenced by state and cultural institutions. Demonstrating how the practice of mask making negotiates ethnoracial identity with regard to the Mexican state and the United States, Shlossberg shows how it derives meaning, value, and economic worth in the eyes of the state and cultural institutions that mediate between the mask maker and the market.
Filled with valuable information for hobbyists, survival enthusiasts, family campers - and everyone who enjoys outdoor life, Mountainman Crafts and Skills is the essential illustrated guide to wilderness living and survival. How to make your own clothing, shelter, and equipment are all covered in step-by-step detail—through illustrations by the author himself. Learn how to make and use hunting tools and utensils, wild game traps, mountainman clothing, powder flasks and horns, tents, deer-horn jewelry, and much more. Wilderness survival skills are also covered, with instruction geared at both novice and expert. Learn how to trap wild game, tan hides, shoot with black powder, make a fire, and cook a hearty meal with only the barest of essentials.
In the early twentieth century, Native American baskets, blankets, and bowls could be purchased from department stores, “Indian stores,” dealers, and the U.S. government’s Indian schools. Men and women across the United States indulged in a widespread passion for collecting Native American art, which they displayed in domestic nooks called “Indian corners.” Elizabeth Hutchinson identifies this collecting as part of a larger “Indian craze” and links it to other activities such as the inclusion of Native American artifacts in art exhibitions sponsored by museums, arts and crafts societies, and World’s Fairs, and the use of indigenous handicrafts as models for non-Native artists exploring formal abstraction and emerging notions of artistic subjectivity. She argues that the Indian craze convinced policymakers that art was an aspect of “traditional” Native culture worth preserving, an attitude that continues to influence popular attitudes and federal legislation. Illustrating her argument with images culled from late-nineteenth- and early-twentieth-century publications, Hutchinson revises the standard history of the mainstream interest in Native American material culture as “art.” While many locate the development of this cross-cultural interest in the Southwest after the First World War, Hutchinson reveals that it began earlier and spread across the nation from west to east and from reservation to metropolis. She demonstrates that artists, teachers, and critics associated with the development of American modernism, including Arthur Wesley Dow and Gertrude Käsebier, were inspired by Native art. Native artists were also able to achieve some recognition as modern artists, as Hutchinson shows through her discussion of the Winnebago painter and educator Angel DeCora. By taking a transcultural approach, Hutchinson transforms our understanding of the role of Native Americans in modernist culture.
Beginning in the 1920s anthropologists, traders, and other admirers of traditional Native American cultures--appalled by the degradation of fine crafts into tourist trinkets--began cultivating a fine-arts market for indigenous textiles, jewelry, ceramics, and basketry. In More Than Curiosities, Susan Labry Meyn explores how this grassroots revival led to the founding of the Indian Arts and Crafts Board in 1935. Meyn demonstrates how the Board and its activities--such as development and marketing of quality arts and crafts, targeted loan programs, and the creation of artisans' cooperatives--not only aided in the development of a source of sustained income for Native artists, but also were pivotal in overcoming the larger Euro-American indifference toward Native culture. Under the leadership of René d'Harnoncourt, the Board facilitated cross-cultural understanding and provided the mechanisms that allowed Native American artists to revive traditional practices and adapt them to an Anglo market. Meyn's novel study will become an invaluable contribution to scholars of the period, artists, and anyone interested in Native American studies.