The rich artistic traditions of Alaska Natives are the subject of this landmark volume, which examines the work of the premier Alaska artists of the twentieth century. Ranging across the state from the islands of the Bering Sea to the interior forests, Alaska Native Art provides a living context for beadwork and ivory carving, basketry and skin sewing. Examples of work from Tlingit, Aleutian Islanders, Pacific Eskimo, Athabascan, Yupik, and Inupiaq artists make this volume the most comprehensive study of Alaskan art ever published. Alaska Native Art examines the concept of tradition in the modern world. Alaska Native Art is a volume to treasure, a tribute to the incredible vision of Alaska's artists and to the enduring traditions of all of Alaska's Native peoples.

Living Our Cultures, Sharing Our Heritage: The First Peoples of Alaska features more than 200 objects representing the masterful artistry and design traditions of twenty Alaska Native peoples. Based on a collaborative exhibition created by Alaska Native communities, the Smithsonian's National Museum of Natural History, the Smithsonian's National Museum of the American Indian, and the Anchorage Museum at Rasmuson Center, this richly illustrated volume celebrates both the long-awaited return of ancestral treasures to their native homeland and the diverse cultures in which they were created. Despite the North's transformation through globalizing change, the objects shown in these pages are interpretable within ongoing cultural frames, articulated in languges still spoken. They were made for a way of life on the land that is carried on today throughout Alaska. Dialogue with the region's First Peoples evokes past meanings but focuses equally on contemporary values, practices, and identities. Objects and narratives show how each Alaska Native nation is unique—and how all are connected. After introductions to the history of the land and its people, universal themes of “Sea, Land, Rivers,” “Family and Community,” and “Ceremony and Celebration” are explored referencing exquisite masks, parkas, beaded garments, basketry, weapons, and carvings that embody the diverse environments and practices of their makers. Accompanied by traditional stories and personal accounts by Alaska Native elders, artists, and scholars, each piece featured in Living Our Cultures, Sharing Our Heritage evokes both historical and contemporary meaning, and breathes the life of its people.

For over 150 years, Tlingit women artists have beaded colorful, intricately beautiful designs on moccasins, dolls, octopus bags, tunics, and other garments. Painful Beauty suggests that at a time when Indigenous cultural practices were actively being repressed, beading supported cultural continuity, demonstrating Tlingit women’s resilience, strength, and power. Beadwork served many uses, from the ceremonial to the economic, as women created beaded pieces for community use and to sell to tourists. Like other Tlingit art, beadwork reflects rich artistic visions with deep connections to the environment, clan histories, and Tlingit worldviews. Contemporary Tlingit artists Alison Bremner, Chloe French, Shgen Doo Tan George, Lily Hudson Hope, Tanis S’eiltin, and Larry McNeil foreground the significance of historical beading practices in their diverse, boundary-pushing artworks. Working with museum collection materials, photographs, archives, and interviews with artists and elders, Megan Smetzer reframes this often overlooked artform as a site of historical negotiations and contemporary inspirations. She shows how beading gave Tlingit women the freedom to innovate aesthetically, assert their clan crests and identities, support tribal sovereignty, and pass on cultural knowledge. Painful Beauty is the first dedicated study of Tlingit beadwork and contributes to the expanding literature addressing women’s artistic expressions on the Northwest Coast.

Among Southeast Alaska’s best-known tourist attractions are its totem parks, showcases for monumental wood sculptures by Tlingit and Haida artists. Although the art form is centuries old, the parks date back only to the waning years of the Great Depression, when the US government reversed its policy of suppressing Native practices and began to pay Tlingit and Haida communities to restore older totem poles and move them from ancestral villages into parks designed for tourists. Dramatically altering the patronage and display of historic Tlingit and Haida crests, this New Deal restoration project had two key aims: to provide economic aid to Native people during the Depression and to recast their traditional art as part of America’s heritage. Less evident is why Haida and Tlingit people agreed to lend their crest monuments to tourist attractions at a time when they were battling the US Forest Service for control of their traditional lands and resources. Drawing on interviews and government records, as well as on the histories represented by the totem poles themselves, Emily Moore shows how Tlingit and Haida leaders were able to channel the New Deal promotion of Native art as national art into an assertion of their cultural and political rights. Just as they had for centuries, the poles affirmed the ancestral ties of Haida and Tlingit lineages to their lands. Supported by the Jill and Joseph McKinstry Book Fund Art History Publication Initiative. For more information, visit http://arthistorypi.org/books/proud-raven-panting-wolf

Translated into English for the first time, On Contemporary Art, a speech by the renowned novelist César Aira, was delivered at a 2010 colloquium in Madrid dedicated to bridging the gap between writing and the visual arts. On Aira’s dizzying and dazzling path, everything comes under question—from reproducibility of artworks to the value of the written word itself. In the end, Aira leaves us stranded on the bridge between writing and art that he set out to construct in the first place, flailing as we try to make sense of where we stand. Aira’s On Contemporary Art exemplifies what the ekphrasis series is dedicated to doing—exploring the space in which words give meaning to objects, and objects shape our words. Like the great writers Walter Benjamin and Hermann Broch before him, Aira operates in the space between fiction and essay writing, art and analysis. Pursuing questions about reproducibility, art making, and limits of language, Aira’s unique voice adds new insights to the essential conversations that continue to inform our understanding of art.