Catalogue of an exhibition held at the Winnipeg Art Gallery from June 1 to Sept. 19, 2004.

Cape Dorset-born Annie Pootoogook (1969-2016) explored, celebrated, and depicted her northern community in unprecedented ways. Pootoogook belonged to a family of famed Inuit artists that included her parents Eegyvudluk and Napachie, and her grandmother, the celebrated Pitseolak Ashoona. In 1997, Pootoogook started working at the West Baffin Eskimo Co-operative's Kinngait Studios, where she produced drawings in ink and crayon on a monumental scale. In addition to depicting scenes of everyday life in the North--including people watching TV, playing cards, shopping, or cooking dinnerh--Pootoogook depicted such difficult subjects as alcoholism, domestic abuse, food scarcity, and the effects of intergenerational trauma. Pootoogook's compelling drawings resulted in her national and international recognition. Author Nancy G. Campbell reveals how the strength of Pootoogook's work speaks not to what she saw but the way she saw it, and how her distinct images of nude women, spiritual encounters, and domestic scenes led the way for the works of many contemporary Inuit artists.

"An outstanding set of studies that work well with each other to produce truly substantial and rich insights into the making and consuming of art in the colonial and post-colonial world."—Susan S. Bean, Curator, Peabody Essex Museum

This is an illustrated oral biography created from recorded interviews by Dorothy Harley Eber in 1970. In these interviews, and through her drawings and prints, Pitseolak makes what Inuit call the old way come alive, reflecting on life on the land, its pleasure and trials. Her story later became an NFB animated documentary. This second edition, appearing more than 30 years after the first, contains additional drawings and prints by Pitseolak Ashoona and a new introduction by Eber that provides more information about the artist and the circumstances under which her groundbreaking oral biography came about. Pitseolak Ashoona, who died in 1983, was known for lively prints and drawings showing the things we did long ago before there were many white men and for imaginative renderings of spirits and monsters. She began creating prints in the late 1950s after James Houston started printmaking experiments at Cape Dorset, creating several thousand images of traditional Inuit life. Pitseolak Ashoona was elected a member of the Royal Canadian Academy of Arts in 1974 and was also a member of the Order of Canada.

The tiny Canadian hamlet of Cape Dorset, just south of the Arctic Circle, has been known since the late 1950s as the capital of Inuit art, thanks to the community’s many talented artists. Here, 12 female artists and writers reflect on a way of life that is now threatened. Each has a story to tell — of growing up female in a harsh environment, of adapting to new cultures and learning the nuances of familiar ways, of learning new art forms through which to portray the best, and worst, of their extraordinary lives. Interwoven with vivid images of a unique culture and a stern landscape are the women’s thoughtful comments on their creative inspirations. Each speaks her concerns with energy, channelling her passions through art that is at once subtle and bold, delicate in detail yet forceful. Two hundred illustrations, over 50 in full color, depict the artists’ striking graphics, sculpture, and jewelry.

The story of the Blind Man and the Loon is a living Native folktale about a blind man who is betrayed by his mother or wife but whose vision is magically restored by a kind loon. Variations of this tale are told by Native storytellers all across Alaska, arctic Canada, Greenland, the Northwest Coast, and even into the Great Basin and the Great Plains. As the story has traveled through cultures and ecosystems over many centuries, individual storytellers have added cultural and local ecological details to the tale, creating countless variations. In The Blind Man and the Loon: The Story of a Tale, folklorist Craig Mishler goes back to 1827, tracing the story's emergence across Greenland and North America in manuscripts, books, and in the visual arts and other media such as film, music, and dance theater. Examining and comparing the story's variants and permutations across cultures in detail, Mishler brings the individual storyteller into his analysis of how the tale changed over time, considering how storytellers and the oral tradition function within various societies. Two maps unequivocally demonstrate the routes the story has traveled. The result is a masterful compilation and analysis of Native oral traditions that sheds light on how folktales spread and are adapted by widely diverse cultures.

Ruth Phillips argues that these practices are "indigenous" not only because they originate in Aboriginal activism but because they draw on a distinctively Canadian preference for compromise and tolerance for ambiguity. Phillips dissects seminal exhibitions of Indigenous art to show how changes in display, curatorial voice, and authority stem from broad social, economic, and political forces outside the museum and moves beyond Canadian institutions and practices to discuss historically interrelated developments and exhibitions in the United States, Britain, Australia, and elsewhere. Drawing on forty years of experience as an art historian, curator, exhibition critic, and museum director, she emphasizes the complex and situated nature of the problems that face museums, introducing new perspectives on controversial exhibitions and moments of contestation. A manifesto that calls on us to re-imagine the museum as a place to embrace global interconnectedness, Museum Pieces emphasizes the transformative power of museum controversy and analyses shifting ideas about art, authenticity, and power in the modern museum.