Review panel unanimously agrees that totem pole should not be removed from city’s arts collection

Richards Studio Collection : On March 11, 1958, Miss Tacoma Home Show of 1958, Marilyn Ganes, was photographed leaning out of the front door of a BMW Isetta 300 parked near the Tacoma Totem Pole.
Richards Studio Collection : On March 11, 1958, Miss Tacoma Home Show of 1958, Marilyn Ganes, was photographed leaning out of the front door of a BMW Isetta 300 parked near the Tacoma Totem Pole.

Lewis Kamb, The News Tribune

TACOMA, Wash – They mulled over its decrepit condition, speculated about who carved it and discussed its historical and cultural significance – both as a potential sacred artifact and a beloved object of commercial kitsch.

But in the end, all voting members of a specially convened review panel agreed Tuesday: Tacoma’s totem pole should remain part of the city’s art collection.

“I think it’s important to keep it,” said Jack Curtright, a longtime Tacoma dealer of Native American art. “It’s been here, I grew up with it. It’s been an icon of this community.”

Tacoma’s Arts Commission took the unusual step of convening the so-called deaccession review panel to determine whether the aging totem pole, which has become a falling hazard in downtown Fireman’s Park, should be removed from Tacoma’s collected public artworks.

On May 26, 1924, the Los Angeles Newsboys’ Quartette posed in front of the Tacoma Hotel and totem pole. Source: Marvin D. Boland Collection, Tacoma Public Library
On May 26, 1924, the Los Angeles Newsboys’ Quartette posed in front of the Tacoma Hotel and totem pole. Source: Marvin D. Boland Collection, Tacoma Public Library

Commissioned by civic boosters in 1903, the more than 80-foot long cedar log carved in what’s purported to be Native iconography aimed to help put Tacoma on the map.

But age, rot and insect infestation have structurally weakened the pole, forcing public works officials to fence it off and temporarily brace it with steel rods. City officials are now grappling with what to do with a historic object that’s become a public safety threat.

“If it falls to the south, it will fall on a freeway ramp,” said Frank Terrill, the city’s senior plans examiner, who’s been monitoring the pole since the 1990s. “…I think we’ve reached the limits of the ability for it to stand (on its own) before it’s toppled by high winds.”

As both a designated city landmark and a public art piece, the pole falls under the dual authority of Tacoma’s Landmarks Preservation Commission and Arts Commission.

Last month, a landmarks subcommittee unofficially recommended it be taken down and publicly left to rot – once considered a customary Alaskan Native practice for poles at the end of their lifespan. The arts board then sought to separately consider the pole’s significance as a public artwork and called to convene Tuesday’s review panel.

Made up of arts and landmarks commissioners, a city planner, an art dealer, museum curators and a Native carver, the review panel held a ranging discussion about the pole’s cultural and historical importance, its artistic merit and its condition.

Then, members were tasked with deciding whether — based on a list of critieria in the city’s deaccession policy, including public safety and damage considerations – the pole should be removed from Tacoma’s arts collection.

Robin Wright, curator of Native American art for the University of Washington’s Burke Museum, noted the checkered history of the pole’s creation may never be resolved.

“The 64,000 dollar question is: Who carved it,” Wright said. “And I can’t tell just by looking at. It’s sort of been mysteriously hidden, and over time the story has changed.”

Records variably describe civic boosters hiring Alaskan or British Columbian Natives to carve the pole, partly to best a 60-foot tall totem pole erected in Seattle. As the story goes, for $3,000, the commissioned tribal members secretly carved a log donated by the St. Paul & Tacoma Lumber Company, until its public unveiling in 1903 – a day before President Theodore Roosevelt visited town.

But Native art authorities among the panel agreed the iconography appears inauthentic and the carving less than expert.

“It’s entirely possible that it was even a non-Native person” who carved Tacoma’s pole, Wright conjectured, “and they kept them secret because he was not Native.”

But while its cultural value remains dubious, panel members agreed its historical value as a city icon is undeniable.

JD Elquist, a member of the arts and landmarks commissions, said he reconsidered his previous recommendation — that the pole be removed, laid down and left to decay — as some tribes traditionally have done.  Some experts noted — and Elquist acknowledged — that decaying poles are also commonly preserved.

Curtwright added that because “it doesn’t look like it’s a sacred artifact,” it’s probably not culturally appropriate to let it decay.

Elquist said his change of heart largely came from the panel’s recognition the pole is more important as a city artifact than a Native one.

“Due to the history of what it means to the people of Tacoma,” Elquist said, “it’s important that it stay around as long as possible.”

Elquist ultimately made the motion that the pole not be “deaccessed” from the municipal art collection; all other voting members agreed.

But the panel could not come up with a clear recommendation as to what the city should do next – whether to brace the pole in place, take it down, find a place to house it indoors or erect a new pole.

“Money, of course, does come to play,” city arts administrator Amy McBride said. “But there are funds to stabilize it and there are funds to remove it. Whether there are funds to do anything after that remains to be seen.”

Estimates to secure the pole in place run as high as $44,000, with a thorough restoration running as much as $45,000, and cleaning and ridding it of pests about $20,000, she said.

City engineer Darius Thompson noted the city can store the pole in the Sea Scouts building on Dock Street “for a number of months until we figure out what we can do with it.”

For now, all such options remain on the table for the landmarks commission to consider, said Reuben McKnight, the city’s historic preservation officer. A staff report, including cost analyses for various options and a summary of the review panel’s discussion, will be presented to the landmarks board on June 12, he added.

Read more here: http://blog.thenewstribune.com/politics/2013/06/04/tacoma-review-panel-unanimously-agrees-that-totem-pole-should-not-be-removed-from-citys-arts-collection/#storylink=cpy

Marysville vet biking the U.S. to help the wounded

submitted photoKit Wennersten, of Marysville, takes a practice ride in Skagit Valley before embarking today on a cross-country trip to raise money to help veterans.
submitted photo
Kit Wennersten, of Marysville, takes a practice ride in Skagit Valley before embarking today on a cross-country trip to raise money to help veterans.

Gale Fiege, The Herald

MARYSVILLE — On his recumbent tricycle, veteran Kit Wennersten plans to make a cross-country ride to raise money to support veterans.

The 65-year-old Marysville man is scheduled to begin his trip today in Astoria, Ore. His goal is to ride with a group across 4,250 miles to Yorktown, Va.

Wennersten served in the Navy and the Marine Corps. After 23 years in the military, he retired as a Navy lieutenant and then worked as a police officer for 17 years. “I understand what our injured service members are going through as they return home,” Wennersten said. “My goal is to support our wounded veterans and their families. During the Iraq and Afghanistan wars many Marines sustained life-changing injuries and they need our help more than ever.”

Wennersten is raising money through the Semper Fi Fund while participating in the Ride Across America for Charity 2013. He is riding an ICE Adventure tadpole trike, he said.

People can donate to the cause at fundraising.semperfifund.org/kitwennerstenRideAcrossAmerica.

“Any amount people can give will help. No donation is too small, even 1 cent a mile is great,” Wennersten said.

Wennersten, who did a lot of his training rides on the Centennial Trail in Snohomish County also plans to maintain a blog for the trip at www.crazyguyonabike.com/doc/12286.

Foundation proposes Salish Sea trail on inland waters

Salish-seaBy Gale Fiege, The Herald

A new nonprofit group is making strides to establish a coastal trail along the inland marine waters of Washington and British Columbia.

The Bellingham-based Salish Sea Foundation also wants those waters designated as an international marine sanctuary.

Doug Tolchin, an organizer of the foundation, said the effort is in its early stages, but the goal is firm.

“We recognize the Salish Sea as an international treasure of exceptional importance, where mountains, rivers, creeks, estuaries and islands come together in an explosion of amazing landscapes,” Tolchin said. “Its wildlife populations deserve all the protection and restoration they can get.”

Four years ago, a Western Washington University professor convinced the U.S. and Canadian governments to ascribe the name Salish Sea to the regional name for the complex 5,500-square-mile body of water that includes the Georgia Strait, the Strait of Juan de Fuca and Puget Sound.

In Snohomish County, those bodies of water include Port Susan, Possession Sound, Tulalip Bay and Port Gardner. Salish Sea hasn’t replaced the names of the many canals, straits, bays, ports, sounds and inlets that make up the inland waters, but the term has helped naturalists and scientists describe a unified ecosystem.

The term “sea” is a good one because it’s a large body of salt water partly enclosed by land and protected from the open ocean, said Bert Webber, the retired marine biology professor who championed the Salish Sea name. The name Salish recognizes the indigenous people of the same region who are connected by various Coast Salish languages, he said.

Officials with the Tulalip Tribes and other regional American Indian tribes and First Nations in Canada supported naming the region the Salish Sea and to the effort to restore and improve its ecosystem.

Hundreds of years after the first European exploration in the region, about 8 million people now live on or near the shores of the inland sea. Their accompanying activity has taken a toll on the Salish Sea, Tolchin said.

“The biggest source of pollution here is us,” he said. “We have to get people to stop their use of detergents and chemicals that pollute the waterways, to keep pet waste out of the storm water runoff and other simple changes.”

Tolchin said there is another way people can get involved.

“We would like to see people study our Salish Sea marine sanctuary vision map, so that they can clearly understand where and what is the Salish Sea,” Tolchin said. “People also can take a look at their own watershed areas and see what they can do to keep those clean.”

The foundation’s trail map is not set in stone, but generally gives the viewer an idea about how existing trails might be linked together along the water, he said.

Salish Sea Foundation also is in the process of assembling the group’s board of directors and advisers. Suggestions are welcome at www.salishsea.org, Tolchin said.

“Our big effort will be to get the marine sanctuary designation on the ballots in Washington and British Columbia in 2014,” Tolchin said. “We want people to feel ownership in this project.”

In a statement from the Tsleil-Waututh Nation in British Columbia, tribal leader Rueben George said protection of the Salish Sea as a marine sanctuary will benefit all people.

“There is no price for the sacred, whether it is the mineral, plant, animal or human. This is not just an environmental challenge; it is an issue that pertains to all of us, including our future generations and all life on Mother Earth. …,” George said. “The creation of the Salish Sea Marine Sanctuary (will be) a beautiful example of protecting and restoring the sacred.”

Forest Roads: The future

Mt. Baker-Snoqualmie National Forest
 
Mt. Baker-Snoqualmie National Forest Service, www.fs.usda.gov/mbs
Everett, Wash., June 10, 2013—Each year five million people visit the Mt. Baker-Snoqualmie National Forest. They drive forest roads to get to their destinations, to experience spectacular vistas at places such as Big Four Ice Caves, Mt. Baker, Heather Meadows, Skagit Wild and Scenic River and Pacific Crest National Scenic Trail. But what does the future hold for these beloved places?
 
Approximately 2,500 miles of roads crisscross the forest, from the Canadian border to the Mt. Rainier National Park on the western Cascades.  The Forest Service can afford to maintain about a quarter of them.
 
Guided by mandates in the 2005 Travel Management Rule, each national forest must identify a road system by 2015 within budget for safe travel, use, administration and resource protection.  To complete this report, the Mt. Baker-Snoqualmie National Forest staff wants to find out what roads are important to the public and why.
 
Eight meetings are scheduled June through October in Seattle, Sedro-Woolley, Issaquah, Bellingham, Enumclaw, Monroe and Everett. Those who do not attend a meeting will be able to give their input online­­­­­­­­.   Partners and stakeholders representing a broad range of interests, from environmental, timber industry to off-road vehicle groups, have formed a “Sustainable Roads Cadre” to engage the public in the process. 
 
A science-driven approach developed by the Forest Service’s Pacific Northwest Research Station and Portland State University will be used to understand how people use and value landscapes and resources. Social scientists from the lab will guide meeting participants in using maps to identify places of significance and assign values or activities associated with them.  
 
This process creates socio-spatial layers that will be incorporated into digital map data to contribute to the report and can be used for future recreation and stewardship planning.  The results will provide visual displays of visitor destinations, routes, and show places with special meaning or value. 
 
The forest will share the results with the public in the late fall after the report is compiled and analyzed.  No decisions will be made.  Before doing road upgrades, closures, decommissioning or road conversions to trail, the forest will execute the National Environmental Policy Analysis.
 
“The future is uncertain. But that doesn’t mean we can afford to stand back and let circumstances dictate our decisions for us. This analysis will guide us, in a holistic forest-wide approach, choosing the roads we can afford to keep open,” said Jennifer Eberlien, forest supervisor. 
 
 
MEETING SCHEDULE
RSVP to sustainableroads@gmail.com, capacity is limited and attendance is on a first-come basis.
 
June 29, 10 a.m.-12:30 noon
July 9, 10 a.m.-12:30 noon
July 23, 5:30-8 p.m.
Aug. 6, 11 a.m.-1:30 p.m.
Aug. 21, 4:30-7 p.m.
Sept. 10, 5:30-8 p.m.
Sept. 24, 1-3:30 p.m.
Oct. 9, 5:30-8 p.m.

School Board Wants Meeting with Tribe to Explain Why Grad was Denied Diploma & Fined $1000

Levi Rickert, Native News Network

ATMORE, ALABAMA The Escambia Academy’s school board met on Monday night to discuss the circumstances surrounding seventeen year old Chelsey Ramer wearing an eagle feather that was hung from her cap along with its tassel.

Chelsey Ramer, 17, a tribal citizen of the Poarch Band of Creek Indians

Chelsey Ramer, 17, Poarch Band of Creek Indians

 

There are two sides to every story.

To Chelsey, she was simply displaying pride for her American Indian heritage. To the school board, her display was an act of defiance to the school board’s graduation dress code.

Escambia Academy is a private school where each student is charged $325 per month twelve months a year or $3,900 annually.

Because of her act of Native pride, she was denied receiving her diploma and was assessed a $1,000 fine.

What was discussed at the closed board meeting is not known to the public as the school chose not to issue a news release. Numerous calls to the interim headmaster went unanswered on Tuesday.

However, one board member was willing to speak to Native News Network on the condition of anonymity.

Escambia – is derived from the Creek word for “clear water”

Atmore, Alabama is a town of some 10,000 where people know one another. The board member has known Chelsey since she was a little girl.

Atmore is also home to the Poarch Band of the Creek Indians. The tribe supports Escambia Academy financially each year. Given the fluidity of school enrollment, the number of American Indian students differs from year to year. The board member stated the percentage is probably between 10 and 15 percent, not 20.5 percent Native News Network published yesterday that was obtained from an Internet source.

Even though the board member would not disclose anything substantive about what was discussed at Monday night’s board meeting, the board member did say the board wants to meet with Poarch Band Creek tribal representatives to tell their side of the story. The school dress code is in place so that there is neutrality.

“We owe it to them first. I know American Indian tribes across America are concerned, but this is a local issue,”

the board member told Native News Network.

“We regret that this incident has arisen and we hope that a mutually agreeable resolution can be reached between Escambia Academy and Ms. Ramer.”

commented Sharon Delmar, Public Relations Tribal Liaison for the Poarch Band of Creek Indians in a statement issued Tuesday morning.

No meeting has been set according between the Tribe and school board as of Tuesday afternoon according the school board member.

In spite of the $1,000 fine currently assessed Chelsey’s parents have been supportive of their daughter’s Native pride.

“First and foremost I love and support my daughter very much. I am so proud of her and her accomplishments. Graduating high school, in today’s world, is a huge accomplishment in itself,”

Debra Ramer, Chelsey’s mother, commented to Native News Network.

“The fact that she has plans of continuing her education make me ever more proud. But I am proudest of her for standing up for things that are important to her, no matter the consequence. I’m ashamed to say it but she knows more about our culture and history than I do. She is very proud of our heritage and I respect that. Yes we as a family discussed the consequences and every scenario imaginable before she made her decision, to wear her eagle feather, but that doesn’t make the consequences right. She has strong beliefs and convictions and I will always support that.”

The family is willing to pay the fine imposed by the school so that Chelsey’s college admission to the Troy University this fall is not disrupted.

“In order to pursue Chelsey’s educational goals and achieve freshmen status at Troy University this fall, which is our highest priority at this time, the fine must be paid.”

Chelsey’s mother also commented on the departure of the Betty Warren, who was the headmaster of Escambia Academy until when she resigned on May 28.

“The contract that was to be signed was generated by the Escambia Academy Board, not Ms Warren. I have nothing but respect for Ms Warren and I sincerely hope that her abrupt resignation had nothing to do with this situation,”

commented Debra Ramer.

Indian Country Mourns Loss of Navajo Code Talker King Fowler

Levi Rickert, Native News Network

TONALEA, ARIZONA – The Navajo Nation – and Indian country – mourn the loss of heroic Navajo Code Talker King Fowler.

Navajo Code Talker King Fowler

Mr. Fowler walked on last Friday, June 7, 2013 at his residence in Tonalea, Arizona. He was 97. His death was announced on Monday.

Born on December 12, 1915, in Kaibeto, Arizona, he joined the US Marine Corps on October 27, 1944. He completed his training to become a Navajo Code Talker at Camp Pendleton in San Diego, California.

He is among an elite group of marines who helped create the only unbroken code in modern military history. As one of the Navajo Code Talkers, Fowler and other Navajos coded and decoded classified military dispatches during World War II using a code derived from their Navajo language.

After receiving an Honorable Discharge he returned to home to his family. He was a founding member of the Tonalea Chapter, where he served in served capacities, including chapter delegate, chapter official, gazing delegate and community development worker.

Mr. Fowler remained dedicated to his fellow American Post 33 veterans.

Funeral arrangements were incomplete at press time.

Fresh batch of Frogs arrives in Everett

AquaSox’s first workout is today

By Nick Patterson, The Herald

EVERETT — One of the annual signs of the approaching summer is here.

The first batch of this year’s installment of the Everett AquaSox arrived in town Monday, and not only does it indicate summer is right around the corner, it also signals the imminent beginning of the 2013 Northwest League season.

The AquaSox are preparing to kick off their 19th year as the Seattle Mariners’ affiliate in the short-season single-A Northwest League. Last season the Sox finished 46-30 and won the West Division’s first-half title. Everett was eliminated in the first round of the playoffs by Vancouver in two straight games. Rob Mummau, who managed the Sox last season, is back for his second season at the helm.

The Sox will conduct their first workout this afternoon at Everett Memorial Stadium. They’ll get a chance to experience the stadium under the lights Wednesday when they take on the Everett Merchants of the Pacific International League in the 10th annual Everett Cup exhibition game. The 76-game season begins Friday at Spokane.

The players who arrived Monday consisted primarily of those who spent the past two months at the Mariners’ extended spring training in Peoria, Ariz. That included eight who spent time with the Sox last season. Infielder Jamodrick McGruder, who led the league in stolen bases last season with 30, is back for another stint with the team. Others on the initial roster who spent all of last season with Everett include outfielders Alfredo Morales and Michael Faulkner, and pitchers Steven Ewing and Mark Bordonaro.

The rest of the roster is expected to be filled by college players selected by the Mariners in last week’s amateur draft. The first of those joined the team Monday as pitcher Tyler Olson, a seventh-round pick out of Gonzaga University, arrived. First baseman Justin Seager, the younger brother of Mariners third baseman Kyle Seager who was taken in the 12th round out as a junior out of UNC Charlotte, is expected to join the team later this week. Others will trickle in after signing with the Mariners.

Everett finds itself in a new division this season. With Yakima relocating to Hillsboro this year, the league has reconfigured into North and South Divisions. Everett is in the North Division with Spokane, Tri-City and Vancouver. The South Division contains Boise, Eugene, Hillsboro and Salem-Keizer.

Everett is also hosting the league’s all-star game on Aug. 6. This is just the second all-star game in league history, with the previous one taking place in Spokane in 2004 to commemorate the league’s 50th anniversary. The all-star game will be an annual event going forward.

Technology aids Cherokee language re-emergence

By Ryan Saylor, thecitywire.com

A once dying language last modernized nearly 200 years ago has been given new life in the 21st century, with some hoping it pushes beyond 3,000 the number of people who are fluent in the Native American tongue.

The comeback of the Cherokee language, translated into written form in the early 1800s, has been fueled by the work of the Cherokee Nation, based in Tahlequah, Okla.

According to Roy Boney, a language technology specialist with the tribe, the push for a reemergence of the language was introduced by tribal leaders, who introduced the Cherokee Nation Immersion Charter School for students from 3-years-old to 7th grade.

“I was hired several years ago to develop materials for the school,” Boney said. “They started off in (pre-Kindergarten) and they got to the older grades and needed some technology.”

In searching for solution to the school’s technology problem, Boney and his colleagues in the tribe set out on a mission to find technology that could be blended with the Cherokee language.

“We started searching for a solution to that problem and we discovered the Apple included a Cherokee font and keyboard on their desktops since 2003,” he said.

That led the tribe to work with Apple for inclusion of the language on both the iPhone and iPad devices, Boney explained.

CHEROKEE ON WINDOWS
In continuing the tribe’s quest for more and better technology for immersion classrooms, a partnership was developed with Microsoft to translate the Windows operating system into Cherokee.

“We learned about localization — to translate their software into another language,” Boney said. “We started that project last year and Windows 8 came out in Cherokee.”

According to Carla Hurd, the Local Language Program’s senior program manager at Microsoft, Cherokee was the first Native American language to be included in the operating system.

“There are some indigenous languages, like Maori in New Zealand and Welsh, but the point of Cherokee is it’s the first Native American language we’ve ever done,” she said. “It’s very notable.”

Lois Leach was one of the native Cherokee translators to work on the project. She said the work was long and exhausting, lasting for nine months. Leach said she clocked around 2,000 hours on the project, which she worked on during evenings and weekends in addition to working her full-time job.

‘FOLDER’ ISSUES
Leach said she and other translators were initially unaware of how big of a project they were involved in.

“We really didn’t think it would be this widespread,” she said. “At first, it was just a project were working on. But when we finally did see when it was launched into the computer itself, it was really something. We could not see that far, really, I don’t think.”

One of the challenges faced by the many translators, both Cherokee staff and volunteers, was developing new words and phrases in Cherokee for simple objects on a computer.

“This was really (about) getting into the meanings of things and what we had to do to guide somebody through the computer. It was not that easy,” Leach said.

An example of an English word without a Cherokee equivalent was “folder.”

“Folder — it just said you are putting papers in a container,” she said.

IMMERSION TRAINING
Boney said when all was said and done, Leach and the team of translators provided Microsoft with nearly 180,000 terms and phrases that were included in Windows 8.

He said even though the operating system is being used in the immersion school and is available for free for Microsoft users, there is still amazement by individuals in and out of the tribe regarding Windows 8 in Cherokee.

“People are in awe to see our language in technology,” he said.

While the Windows 8 project was a long, grueling project, this is just the first of many projects to spread the usage of the Cherokee Nation’s native tongue beyond its 3,000 speakers.

The translation team is working on projects with Google, Facebook and Apple in order to expand the language beyond eastern Oklahoma and parts of North Caroline, Boney said.

TRIBAL HISTORY
He believes the tribe’s history is one of the reasons Cherokee is seeing a resurgence as a language.

“What’s been interesting about a lot of this work is historically, the Cherokees were unique in that we had one man (Sequoyah) develop the writing system. That developed a curiosity in the language. A lot of people have heard about it and fascinated by it. We have our own writing system and we have a unique writing system,” Boney said. “I think that’s part of the appeal, is getting that writing system into technology because it is unique.”

Hurd said she was unable to disclose whether Microsoft would be releasing any more Native American language versions of Windows due to company policies.

“We’re always looking to expand our language set, whether that’s Native American or not,” she added.

Leach said she was thrilled to be a part of the Windows 8 project and was looking forward to more translation projects in the future.

“To me, I guess that’s really a good thing because it’s needed in our culture because they were getting to where they were forgetting it,” she said.

Julie Hubbard, communications supervisor with the Cherokee Nation, said individuals across the Fort Smith and eastern Oklahoma region interested in learning Cherokee could attend a class from 5:30 to 7:30 p.m., in Evening Shade, Okla., on Monday evenings from now through May 6. Classes are free and open to the public.

Link here for more information on technology and the Cherokee language.

Native Artist Tony Abeyta Talks Inspiration and Aspirations

screen_shot_2013-06-10_at_9.59.06_pm-1Heather Steinberger, Indian Country Today Media Network

The modest studio, a second-story flat just off the plaza in Santa Fe, New Mexico, was a riot of color, images and media. Paintings and assemblages on paper perched in helter-­skelter rows against the walls, a multipanel wooden piece rested in the middle of the floor, and easels stood in streaming shafts of morning light.

The artist responsible for all this scarcely stood still. Clad in a knit cap, plaid shirt and worn jeans, he looked like a young 20-something, still flush with the excitement of artistic experimentation and living a creative life. In actuality, Tony Abeyta is 47 and one of the most highly regarded contemporary painters working today. Last year, he earned the New Mexico Governor’s Award for Excellence in the Arts and was named a Living Treasure by Santa Fe’s Museum of Indian Arts & Culture. One of his murals adorns its gathering space, and a specially commissioned Abeyta painting was the signature image for the National Museum of the American Indian’s grand opening in Washington, D.C.

Abeyta has come a long way from his childhood in Gallup, New Mexico, where he grew up among Navajo, Zuni, Acoma and Laguna peoples. Yet even as a child, he says he was interested in creating—and in collaborating with others. “I was always making, creating, building. I also was into teamwork, manifesting new ideas with the other Navajo kids. We really did a lot of very creative art projects. Not painting, because we didn’t have any art supplies. It was more like salvage. My favorite show was Fat Albert [and the Cosby Kids] , and they always went to the dump!”

Trio in Song (oil and sand on canvas)
Trio in Song (oil and sand on canvas)

Abeyta also had ample inspiration at home. His father was a painter, and his mother worked with ceramics, so he was always surrounded by art. Although he doubted that he could build a career as an artist, he decided to take art classes in high school. “I had such curiosity,” he recalls. “I wanted to travel, to look at art. In the school library, I learned about the Flemish painters, the French Impressionists, the magic of people creating art.”

His sister was a student at the Institute of American Indian Arts in Santa Fe, and at the age of 16, Abeyta joined her there. He says he was blown away by the academic world: “There were supplies, easels, lights, fellow creative people. I was surrounded by artists from other nations. We were all in the studio, sharing ideas. School was all about community.”

Much of the student discussion then focused on the proper direction of American Indian art—Abeyta says politics and social responsibilities were deeply entrenched in Native art in the 1960s and 1970s. Then, in the 1980s, he says, the genre of Indian art really blossomed. “It was like wildfire. It became fashionable. Then it met its demise due to banality; it used the same images, the same stereotypes. A few artists, though, were interesting. There was the duality of traditionalism and contemporary vision. So, what was the next movement?”

Abeyta took classes at the institute for a year, but he soon realized that he needed to venture further afield. He says he felt an almost magnetic draw to immerse himself in something more mainstream than what he was doing in Santa Fe—to go beyond Indian art. “There were limitations on being Native and staying in New Mexico,” he explains. “I wanted to go to school back East. [The Maryland Institute College of Art in] Baltimore gave me a scholarship so I could attend tuition-free.”

Abeyta traveled to Baltimore and beyond. He studied at the Art Institute of Chicago and at the Haystack Mountain School of Crafts in Deer Isle, Maine. He also traveled overseas to study in southern France and in Florence, Italy. “It was an artistic Kerouac road trip!” he says, laughing. “I had no money. I’m amazed that I got through school—great schools—and traveled Europe.”

These travels and art-school experiences were critical for the young artist. “Artists just want to jump in and sell,” he explains. “They don’t want to learn the traditions [or] do the work. I saw such immense possibilities in how artists create. I was coming from a community where art follows traditional colors, images, themes, values. This was an opportunity to find and have a unique voice, one not limited by expectations. I wanted the artistic license to do whatever I wanted to do.

“The problem with Indian art is that people focus only on the Native experience, not on the universal human one,” he adds. “It’s too focused on tribal affiliation rather than on greater or similar cultural values throughout the world. And that’s what makes the world not lonely. Instead of always looking for differences, we should look at the similarities. We’d wake up amazed.”

Abeyta earned his master’s degree in fine art from New York University. Today, he splits his time between Santa Fe, where he is represented by the Blue Rain Gallery, and Chicago, where his son, Gabriel, 22, lives and works as a filmmaker. (His daughter, who is 15, hopes to be an installation artist.) He maintains a studio in both places.

After more than three decades as an artist, he continues to experiment with his media—including oils, charcoal, sand and even jewelry—as well as with his techniques, images, patterns, colors and style. Now in what he calls the middle range of his career, Abeyta says he’s even more careful about refining his work and making sure that it doesn’t become predictable: “[Art] is about making a contribution to culture, about being part of the creative dialogue. Without that, you run the risk of banality. I don’t shortchange the art; I don’t whip things out. I did when I was younger. Now, I might work on a painting for a year—because now, everything is part of my legacy.”

While he remains passionate about his life as an artist, he’s equally passionate about supporting the native arts community and younger artists who are just embarking on their careers. Not only has he donated work to local and national charities and served on the Museum of Indian Arts & Culture development committee, he is an adjunct professor at Institute of American Indian Arts. “I do the fall semester, then take off in the spring. I start with the basics: drawing. That’s the foundation for everything, from painting and sculpture to fashion and architecture.”

When asked about his motivation for teaching, Abeyta pauses, then says he hopes the younger generation can benefit from his experience: “I tell them, back up, don’t run. Develop the artwork before you show it. I know this from experience. I started showing and selling my work at 20; that’s when I quit my job. But selling paintings is a futile spiritual endeavor. You go down that road, and you find yourself saying, ‘I’ve paid the rent, I’ve paid for my car. Why am I so unhappy?’

“So I teach. I’m not interested in the commercial part. I provide direction on content, techniques, and I guide them to slow down. People respond to the work if you’re passionate about it, so you have the responsibility to do the best work you can. Be original.”

Yei: Creating (oil on canvas)
Yei: Creating (oil on canvas)

 

Abeyta remains busy with large neomodernist landscapes; black-and-white, abstract, biomechanical, charcoal-and-ink wash drawings that he mounts on Japanese paper; and multipanel wooden pieces that depict ancestral, spiritual figures. “I love working with wood. Color is really important. I’ve kept informing it, creating something sculptural. These paintings really do transform into walls sculptures.”

When he does pause to reflect on a career that is admittedly quite accomplished, Abeyta says a couple of highlights come to mind. One is the 2004 opening of the Smithsonian’s National Museum of the American Indian. “They [commissioned] a big multipanel piece and blew it up into huge banners,” he recalls. “There were 100,000 people, and these banners on the National Mall; the work also was on press passes, VIP passes, posters, T-shirts. All pieces of my painting. It was surreal.”
The painting now resides in the Smithsonian. Other museum collections containing Abeyta’s work include the Heard Museum of Art, Millicent Rogers Museum, Museum of Indian Arts & Culture and Wheelwright Museum of the American Indian.

The second highlight was a recent e-mail from the president of the Institute of American Indian Arts. “I’m getting an honorary doctorate for all of my contributions,” Abeyta marvels. “That’s a really big deal!” Laughing, he adds, “I should be a waiter.”

Abeyta is grateful for the journey that has taken him to so many places around the world and connected him with intriguing people from all walks of life. “Art has been the vehicle,” he says. “It’s not me, though. I’m not part of it. People respond to the work. I just do it to the best of my ability.”

He doesn’t dwell on accolades or his accomplishments, however. His eyes are firmly planted on the work. “I love what I’m doing now. I’m still excited to come into the studio, so the here-and-now is pretty good. [But] I’d like to move toward more figurative subjects. So, the next decade is about refining what I do. I’d like to move somewhere—to look with a different eye.”

His artistic journey, he explains, remains one of discovery. “At the end of it all is the spiritual. Artists can have the skill, the movements, the rhythm. But the spiritual part of it is the meat-and-potatoes of why we’re here.”

 

Read more at https://indiancountrytodaymedianetwork.com/2013/06/11/native-artist-tony-abeyta-talks-inspiration-and-aspirations-149830

On This Date in 1971, the Indian Occupation of Alcatraz Ends

Indian Country Today Media Network

Today, Alcatraz Island is a deservedly popular tourist destination. Perhaps best known through inaccurate Hollywood film representations, Alcatraz Island, located in the middle of the San Francisco Bay and Golden Gate National Recreation Area‘s main attraction, offers a close-up look at the site of the first lighthouse and U.S.-built fort on the West Coast, the infamous federal penitentiary long off-limits to the public, and the 18-month occupation by Indians of All Tribes. Rich in history, there is also a natural side to the “Rock”—gardens, tide pools, bird colonies, and bay views beyond compare. But it is the occupation beginning in 1969 that is perhaps most relevant to Indian country.

Forty-two years ago today, on June 11, 1971, the Indian occupation of the Rock came to an end after 18 months (Read more: Alcatraz Occupation Four Decades Ago Led to Many Benefits for American Indians). The National Park Service has strived to ensure that a lasting mark remains to honor American Indians, which can be seen by visitors today. (Read more: Alcatraz Occupation Graffiti Preserved)

For information about visiting Alcatraz Island, go to Nps.gov/alca. Meanwhile, here are five videos about the occupation that are well worth watching to inspire your visit to the Rock.

 

Read more at https://indiancountrytodaymedianetwork.com/2013/06/11/date-1971-indian-occupation-alcatraz-ends-visit-149831