Interrogating Colonial Legacies: Jeffrey Gibson’s Indigenous Futurism (original) (raw)

2020, Undergraduate Research Journal

In recent decades, post-colonial theory has allowed for scholars to re-contextualize American history, challenging the mythic narrative of the founding and settlement of the United States. This awareness of settler colonialism's effect on every aspect of society calls for widespread accountability towards dismantling colonial legacies within the Americas. Such a shift in understanding has inherent consequences for the arts, raising the question: how do visual arts and their institutions function within the settler-colonial context of North America? As the subjects of ongoing settler-colonialism, Native American artists are uniquely positioned to participate in the dismantlement of the colonial legacy of art museums. Accordingly, this essay examines how contemporary indigenous artists lead the post-colonial interrogation of the art museum by challenging Western art conventions, the colonial legacy of North America, and the assumptions of non-Native viewers through their art. I argue that indigenous modes of self-representation are instrumental in creating an effective post-colonial art rhetoric, and that Native artists achieve this representation by imbuing their art with a sense of self-determination that can be understood through indigenous survivance. Through an examination of Jeffery Gibson's recent exhibition, Like A Hammer, I explore how survivance is used to interrogate, re-appropriate, dismantle, and then rebuild the (re)presentations of indigeneity beyond the mythologized "Indian." As a result, this essay carefully considers how indigenous survivance interrupts settler-colonial narratives and museum spaces.

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"The Native as Image: Art History, Nationalism, and Decolonizing Aesthetics."

This thesis examines various aesthetic strategies employed in the representation of Native Americans as part of the project of nation building. Whether these representational images are used in the ongoing production of the United States as a nation-state or as Native efforts toward decolonization, the discourses that contextualize the Native as image are constantly reconfigured. This research specifically investigates various methodologies of art history and anthropology—academic disciplines intimately involved in defining Native culture and subjectivity—in order to locate and analyze institutional sites where these discourses are produced, preserved, disseminated, and consumed, namely: the archive, the academy, and the museum. The dissertation focuses on case studies that illustrate various efforts by Native artists to decolonize these discourses. Ultimately, the work identifies approaches to reading the image of the Native body, with particular attention to self-portraiture, as instances in which the body is produced as a sovereign site.

Creative Presence: Settler Colonialism, Indigenous Self-Determination and Decolonial Contemporary Artwork.

Rowman & Littlefield International, 2020

Historically, artwork has played a powerful role in shaping settler colonial subjectivity and the political imagination of Westphalian sovereignty through the canonization of particular visual artworks, aesthetic theories, and art institutions’ methods of display. Creative Presence contributes a transnational feminist intersectional analysis of visual and performance artwork by Indigenous contemporary artists who directly engage with colonialism and decolonization. This book makes the case that decolonial aesthetics is a form of labour and knowledge production that calls attention to the foundational violence of settler colonialism in the formation of the world order of sovereign states. Creative Presence analyzes how artists’ purposeful selection of materials, media forms, and place-making in the exhibitions and performances of their work reveals the limits of conventional International Relations theories, methods, and debates on sovereignty and participates in Indigenous reclamations of lands and waterways in world politics. Brian Jungen’s sculpture series Prototypes for New Understanding and Rebecca Belmore’s filmed performances Vigil and Fountain exhibit how colonial power has been imagined, visualized and institutionalized historically and in contemporary settler visual culture. These contemporary visual and performance artworks by Indigenous artists that name the political violence of settler colonial claims to exclusive territorial sovereignty introduce possibilities for decolonizing audiences’ sensibilities and political imagination of lands and waterways.

The art of Indigenous Americans and American art history: a century of exhibitions

Perspective, 2015

The indigenous arts of the United States have long stood in a vexed relationship with the canons of American art history. 1 This brief essay covers only the highlights of this relationship, by considering some major exhibits and installations of Native art in American art museums (and, occasionally, in other exhibition spaces) during the past century. I make these comments as an art historian who has for more than three decades focused on Native American art, with some contributions to others areas of American art history as well. 2 In the last two decades, some scholars of American art have sought to incorporate Indigenous art's history into their courses; the two major textbooks in the field provide creditable coverage of such topics, 3 and the principal journals of American art published in the United States provide at least occasional coverage of Native themes and topics. 4 Many important museums in the United States have a far longer history of collecting Native art than is often recognized. Yet as I will show, most continue to ghettoize Native American art, despite demonstrable efforts to include African-American, Asian-American, and Latino arts into their narratives of the history of visual art of the United States. In this essay, I divide a century of Native art history into three broad periods, in order to demonstrate how major art-historical trends were manifested in exhibitionary practice. Native American Art in American Art Museums in the early twentieth century In the wake of the First World War, and in the shadow of the Second, one way the United States claimed its artistic independence and affirmed its indigenous roots was through its celebration of Native art. Assertions of Indian art as essentially "American" fill the The art of Indigenous Americans and American art history: a century of exhibi...

American Indian Arts and the Politics of Representation within Museums

If art can speak to issues of social justice, it can be an active voice that quickens contemporary art making about current topics. But the art of our modern world is a small portion of the art that has been made throughout and before our Western history – countless cultures, remote and distant in time and place, inhabit our consciousness through institutionalized display devised by members of our culture with our world view. Here Dr. Kevin Slivka unpacks the layers of lens distortion that western society places between us and the genuine voices of other cultures. He also highlights the systematic misrepresentation of First Nation cultures by artists and art institutions. One aspect of social justice is artistic justice – honest, respectful and unprejudiced witness that allows for the authentic voices to be heard. - Marty Merchant

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