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Knowing Native Arts brings Nancy Marie Mithlo’s Native insider perspective to understanding the significance of Indigenous arts in national and global milieus. These musings, written from the perspective of a senior academic and curator traversing a dynamic and at turns fraught era of Native self-determination, are a critical appraisal of a system that is often broken for Native peoples seeking equity in the arts. Mithlo addresses crucial issues, such as the professionalization of Native arts scholarship, disparities in philanthropy and training, ethnic fraud, and the receptive scope of Native arts in new global and digital realms. This contribution to the field of fine arts broadens the scope of discussions and offers insights that are often excluded from contemporary appraisals.
Colonized through Art explores how the federal government used art education for American Indian children as an instrument for the "colonization of consciousness," hoping to instill the values and ideals of Western society while simultaneously maintaining a political, social, economic, and racial hierarchy. Focusing on the Albuquerque Indian School in New Mexico, the Sherman Institute in Riverside, California, and the world's fairs and local community exhibitions, Marinella Lentis examines how the U.S. government's solution to the "Indian problem" at the end of the nineteenth century emphasized education and assimilation. Educational theories at the time viewed art as the foundation of morality and as a way to promote virtues and personal improvement. These theories made the subject of art a natural tool for policy makers and educators to use in achieving their assimilationist goals of turning student "savages" into civilized men and women. Despite such educational regimes for students, however, indigenous ideas about art oftentimes emerged "from below," particularly from well-known art teachers such as Arizona Swayney and Angel DeCora. Colonized through Art explores how American Indian schools taught children to abandon their cultural heritage and produce artificially "native" crafts that were exhibited at local and international fairs. The purchase of these crafts by the general public turned students' work into commodities and schools into factories.
Profiles the teacher who died with the NASA crew when the Challenger exploded in 1986, and describes the various ways her enthusiasm for learning and exploration, determination to teach children, and love of life continues all over the world.
Native American Studies covers key issues such as the intimate relationship of culture to land; the nature of cultural exchange and conflict in the period after European contact; the unique relationship of Native communities with the United States government; the significance of language; the vitality of contemporary cultures; and the variety of Native artistic styles, from literature and poetry to painting and sculpture to performance arts.
This A-Z reference contains 275 biographical entries on Native American women, past and present, from many different walks of life. Written by more than 70 contributors, most of whom are leading American Indian historians, the entries examine the complex and diverse roles of Native American women in contemporary and traditional cultures. This new edition contains 32 new entries and updated end-of-article bibliographies. Appendices list entries by area of woman's specialization, state of birth, and tribe; also includes photos and a comprehensive index.
"The moment to savor [Mary Sully]. . . has arrived." —New York Times Dakota Sioux artist Mary Sully was the great-granddaughter of respected nineteenth-century portraitist Thomas Sully, who captured the personalities of America’s first generation of celebrities (including the figure of Andrew Jackson immortalized on the twenty-dollar bill). Born on the Standing Rock reservation in South Dakota in 1896, she was largely self-taught. Steeped in the visual traditions of beadwork, quilling, and hide painting, she also engaged with the experiments in time, space, symbolism, and representation characteristic of early twentieth-century modernist art. And like her great-grandfather Sully was fascinated by celebrity: over two decades, she produced hundreds of colorful and dynamic abstract triptychs, a series of “personality prints” of American public figures like Amelia Earhart, Babe Ruth, and Gertrude Stein. Sully’s position on the margins of the art world meant that her work was exhibited only a handful of times during her life. In Becoming Mary Sully, Philip J. Deloria reclaims that work from obscurity, exploring her stunning portfolio through the lenses of modernism, industrial design, Dakota women’s aesthetics, mental health, ethnography and anthropology, primitivism, and the American Indian politics of the 1930s. Working in a complex territory oscillating between representation, symbolism, and abstraction, Sully evoked multiple and simultaneous perspectives of time and space. With an intimate yet sweeping style, Deloria recovers in Sully’s work a move toward an anti-colonial aesthetic that claimed a critical role for Indigenous women in American Indian futures—within and distinct from American modernity and modernism.
Standing at the intersection of Native history, labor, and representation, Picturing Indians presents a vivid portrait of the complicated experiences of Native actors on the sets of midcentury Hollywood Westerns. This behind-the-scenes look at costuming, makeup, contract negotiations, and union disparities uncovers an all-too-familiar narrative of racism and further complicates filmmakers' choices to follow mainstream representations of "Indianness." Liza Black offers a rare and overlooked perspective on American cinema history by giving voice to creators of movie Indians--the stylists, public relations workers, and the actors themselves. In exploring the inherent racism in sensationalizing Native culture for profit, Black also chronicles the little-known attempts of studios to generate cultural authenticity and historical accuracy in their films. She discusses the studios' need for actual Indians to participate in, legitimate, and populate such filmic narratives. But studios also told stories that made Indians sound less than Indian because of their skin color, clothing, and inability to do functions and tasks considered authentically Indian by non-Indians. In the ongoing territorial dispossession of Native America, Native people worked in film as an economic strategy toward survival. Consulting new primary sources, Black has crafted an interdisciplinary experience showcasing what it meant to "play Indian" in post-World War II Hollywood. Browse the author's media links.
The first American national museum designed and run by indigenous peoples, the Smithsonian Institution?s National Museum of the American Indian in Washington DC opened in 2004. It represents both the United States as a singular nation and the myriad indigenous nations within its borders. Constructed with materials closely connected to Native communities across the continent, the museum contains more than 800,000 objects and three permanent galleries and routinely holds workshops and seminar series. This first comprehensive look at the National Museum of the American Indian encompasses a variety of perspectives, including those of Natives and non-Natives, museum employees, and outside scholars across disciplines such as cultural studies and criticism, art history, history, museum studies, anthropology, ethnic studies, and Native American studies. The contributors engage in critical dialogues about key aspects of the museum?s origin, exhibits, significance, and the relationship between Native Americans and other related museums.
When Indian University--now Bacone College--opened its doors in Indian Territory (now Oklahoma) in 1880, it was a small Baptist institution designed to train young Native Americans to be teachers and Christian missionaries among their own people and to act as agents of cultural assimilation. From 1927 to 1957, however, Bacone College changed course and pursued a new strategy of emphasizing the Indian identities of its students and projecting often-romanticized images of Indianness to the non-Indian public in its fund-raising campaigns. Money was funneled back into the school as administrators hired Native American faculty who in turn created innovative curricular programs in music and the arts that encouraged their students to explore and develop their Native identities. Through their frequent use of humor and inventive wordplay to reference Indianness--"Indian play"--students articulated the (often contradictory) implications of being educated Indians in mid-twentieth-century America. In this supportive and creative culture, Bacone became an "Indian school," rather than just another "school for Indians." In examining how and why this transformation occurred, Lisa K. Neuman situates the students' Indian play within larger theoretical frameworks of cultural creativity, ideologies of authenticity, and counterhegemonic practices that are central to the fields of Native American and indigenous studies today.