Exhibition: ‘Georgia O’Keeffe, Photographer’ at the Cincinnati Art Museum

Exhibition dates: 3rd February – 7th May, 2023

Originating curator: Lisa Volpe
Cincinnati Art Museum curator: Nathaniel M. Stein

 

Georgia O'Keeffe (American, 1887-1986) 'Chrysler Building from the Window of the Waldorf Astoria, New York' c. 1960

 

Georgia O’Keeffe (American, 1887-1986)
Chrysler Building from the Window of the Waldorf Astoria, New York
c. 1960
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

 

O’Keeffe was unconcerned with creating perfect photographic prints and none of these photographs by Georgia O’Keeffe are memorable but the photographs help inform her art practice, acting as a form of documentary sketch rather than being about the art of photography. Perhaps for O’Keeffe it’s about a clarity of looking, and then looking again at the pictorial plane, in order to abrogate in her paintings a photographic reality that is always unreal in the first place.

Form, light, perspective and place in photographs are all reframed through O’Keeffe’s intuitive mind’s eye resulting in the physical painting so conceived. They inform her creative reimag(in)ings and expressive compositions of the landscape. The formal elements of the photographs, their light and shade, their depth and weight, are rendered – depicted artistically, become, made, translated, performed, surrendered – abstractly in the medium of paint, substituting one perceived reality for another. But the paradox is, what is being seen here, what does O’Keeffe see in her relations with the camera?

“To apprehend myself as seen is, in fact, to apprehend myself as seen in the world and from the standpoint of the world. The look does not carve me out in the universe; it comes to search for me at the heart of my situation and grasps me only in irresolvable relations with instruments. If I am seen as seated, I must be seen as “seated-on-a-chair,” … But suddenly the alienation of myself, which is the act of being-looked-at, involves the alienation of the world which I organise. I am seated on this chair with the result that I do not see it at all, that it is impossible for me to see it …”1

Everything (photography, painting, self, world) is in dis/agreement, everything is up for negotiation – as nothing is “in fact”. What did you say?

Dr Marcus Bunyan

 

1/ Jean-Paul Satre. Being and Nothingness (trans. Hazel Barnes). London: Methuen, 1966, p. 263.


Many thankx to the Cincinnati Art Museum for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

 

How well do we know iconic American artist, Georgia O’Keeffe? Scholars have examined her paintings, home, library, letters, and even her clothes. Yet, despite O’Keeffe’s long and complex association with the American photographic avant-garde, no previous exhibition has explored her work as a photographer.

Georgia O’Keeffe, Photographer presents nearly 100 photographs by the artist, together with a complementary selection of paintings and drawings. These works illuminate O’Keeffe’s use of the camera to further her modernist vision, showing how she embraced photography as a unique artistic practice and took ownership of her relationship with the medium. Discover, for the first time, O’Keeffe’s eloquent and perceptive photographic vision.

 

 

Through Another Lens: Georgia O’Keeffe’s Photography

Georgia O’Keeffe is revered for her iconic paintings of flowers, skyscrapers, animal skulls, and Southwestern landscapes. Her photographic work, however, has not been explored in depth until now. Originating exhibition curator Lisa Volpe joins us from The Museum of Fine Arts, Houston, to discuss O’Keeffe’s relationship to and personal use of photography, the research that brought this history to light, and the discoveries still waiting to be made.

 

“There’s an incredible clarity in the way that she thought about composition and the way that forms fill a space the most beautifully… That was her primary concern, and that’s what she’s interested in photographing. It’s not about making a pretty picture or even showing what her dogs look like or any of those things. It’s about what the image looks like as a picture.”


Nathaniel Stein, Cincinnati Art Museum curator of photography

 

'Georgia O'Keeffe's Spotting Kit' Late 1910s - late 1940s

 

Georgia O’Keeffe’s Spotting Kit
Late 1910s – late 1940s
Various materials
Georgia O’Keeffe Museum, Santa Fe
Gift of Juan and Anna Marie Hamilton
© Georgia O’Keeffe Museum

 

Before the advent of digital retouching, flaws in a photographic print, such as dust spots or scratches, were covered on the print surface with a brush and spot tone dye. “Spotting” is a demanding process that requires patience, precision, and a sensitivity to tone. O’Keeffe first learned the technique while assisting Alfred Stieglitz (1864-1946) in the late 1910s. Decades later, she used her kit again, to eliminate visual interference in the perfect tonal masses and shapes in her own photographs. O’Keeffe’s mastery of painting easily translated to spotting – her touch-ups are so fine that they are almost imperceptible.

Large print label to the exhibition

 

 

Most people know renowned artist Georgia O’Keeffe as a painter. What they probably don’t know? O’Keeffe was also a passionate photographer. Soon, visitors can see a selection of her photographs at the exhibition Georgia O’Keeffe, Photographer, coming to the Cincinnati Art Museum February 3 – May 7, 2023.

In the first major investigation of O’Keeffe’s 30-year engagement with photography, Cincinnati Art Museum visitors can gain a rare, new understanding of the artist. More than 100 photographs and a complementary selection of paintings, drawings and objects from O’Keeffe’s life tell the story of her eloquent use of the camera to pursue her singular artistic vision.

“For me, an exciting facet of this project is how it shifts the paradigm for multiple audiences,” states Cincinnati Art Museum Curator of Photography Nathaniel M. Stein, PhD. “Photography buffs are learning her relationship with photography was larger and more complicated than we knew. I think those audiences will be surprised by the sophistication and rigour of O’Keeffe’s own exploration of photographic seeing, even as they have to let go of an assumption that she would be making photographs in service of her painting practice. On the other hand, audiences arriving out of admiration for O’Keeffe as a painter are coming to know the artist’s vision in an entirely new way, seeing her digest the world more clearly and gaining an understanding of elemental tenets of photographic composition and form through her eyes.”

 

Exhibition overview

Georgia O’Keeffe is the widely admired “Mother of American Modernism” who has long been examined by scholars for her paintings of flowers, skulls, and desert landscapes. Despite being one of the most significant artists of the 20th century, no previous exhibition has explored her work as a photographer … until now.

The exhibition is accompanied by a richly illustrated catalogue containing new scholarship by Museum of Fine Arts, Houston Curator of Photography Lisa Volpe and a contribution from Georgia O’Keeffe Museum Curator of Fine Arts Ariel Plotek. The catalogue will significantly broaden readers’ understanding of one of the most innovative artists of the 20th century. It will be available soon for purchase from the museum shop in person and online.

Press release from the Cincinnati Art Museum

 

Alfred Stieglitz (American, 1864-1946) 'Georgia O'Keeffe' 1933

 

Alfred Stieglitz (American, 1864-1946)
Georgia O’Keeffe
1933
Gelatin silver print
The Museum of Fine Arts, Houston: The Target Collection of American Photography
Museum purchase funded by Target Stores
© Georgia O’Keeffe Museum

 

Gallerist, publisher, and photographer Alfred Stieglitz made his first portrait of O’Keeffe in 1917 at the beginning of their romantic relationship. Over the next 20 years, he photographed her more than 300 times. Due in large part to Stieglitz’s epic portrait project and his outsized legacy in the American art world, historians have assumed that O’Keeffe’s relationship to photography was passive – that of a sitter, assistant, or spectator. However, O’Keeffe’s photographs prove that she developed her own visionary practice behind the camera.

Large print label to the exhibition

 

 

“It is only by selection, by elimination, by emphasis that we get at the real meaning of things.”


Georgia O’Keeffe

 

American artist Georgia O’Keeffe (1887-1986) strived to give visual form to “the unexplainable thing in nature that makes me feel the world is big far beyond my understanding … to find the feeling of infinity on the horizon line or just over the next hill.”

After nearly thirty years rendering the vistas of the Southwest on canvas, O’Keeffe still sought new ways to express the beauty and essential forms of the land in all its cycles. She produced more than 400 photographs of her New Mexico home, its surrounding landscape, and other subjects in the 1950s, 60s, and 70s. Photography offered a new means of artistic engagement with her world. Revisiting subjects she painted years or even decades earlier, O’Keeffe explored new formal and expressive possibilities with the camera.

Like her work in other media, O’Keeffe’s photographs demonstrate an acute attention to composition and passion for nature. Her photography provides a window into an artistic practice based on tireless looking and reconsideration. O’Keeffe used the camera to capture both momentary impressions and sustained investigations over the course of days, seasons, and years. Alongside her better-known paintings and drawings, O’Keeffe’s photographs open new insight into her unending dialogue with the world around her.

 

Introduction

From the mid-1950s until the 1970s, Georgia O’Keeffe (1887-1986) produced more than 400 photographic images, focused primarily on her New Mexico home and the surrounding landscape. After rendering the vistas of the Southwest on canvas and paper for over 25 years, the artist still sought new ways to express the beauty of the land in all its cycles and forms. Photography offered O’Keeffe a new means of artistic engagement with her world. Revisiting subjects she painted years, or even decades, earlier, the artist’s photographs explored new formal and expressive possibilities.

Her photographs reveal the same passion for nature and acute attention to composition that we see in her paintings and drawings. Through photography, O’Keeffe captured multiple momentary impressions and recorded sustained investigations over the course of days, seasons, and years. Alongside her better-known paintings and drawings, O’Keeffe’s photographs reveal her unending, unique dialogue with the natural world.

 

A Life in Photography

O’Keeffe was no stranger to photography. Family photos and travel snapshots marked her early decades. Sophisticated photographers – including her husband, Alfred Stieglitz (1864-1946) – were drawn to picture the enigmatic artist throughout her life. O’Keeffe’s approach to the medium was informed by past encounters, but principally guided by her own interests. O’Keeffe dedicated her life to expressing her unique perspective, whether through her clothing, home décor, paintings, or photographs. By the time she began her photographic practice in earnest in the mid-1950s, O’Keeffe brought her singular, fully formed identity and artistic vision to her camera work.

 

Unknown Photographer. 'Georgia O'Keeffe and Friends in a Boat' 1908

 

Unknown Photographer
Georgia O’Keeffe and Friends in a Boat
1908
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe Museum Purchase

 

By 1890, the Eastman Company had sold millions of $1 Kodak Brownie cameras and photography was part of daily life for many people. Family photographs, studio portraits, and snapshots taken by O’Keeffe and her friends mark the artist’s earliest decades.

Born in Wisconsin, O’Keeffe studied and worked in Virginia, Illinois, New York, South Carolina, and Texas before she was 30. As she moved from place to place, she kept her close friendships in part by trading snapshots. Her friend Anita Pollitzer wrote, “Won’t you send me a Kodak picture… of you?” O’Keeffe responded with her own request, noting, “I want to know what you are looking like this fall.” O’Keeffe continued this practice when she began photographing with a clear artistic intention in the late 1950s, sending her photos to family and friends.

Large print label to the exhibition

 

Between 1907-1908, Georgia O’Keeffe attended the Art Students League in New York and studied with William Merritt Chase, F. Luis Mora, and Kenyon Cox. In June of 1908, she was awarded League’s Still Life Scholarship and attended the League’s Outdoor School at Lake George, New York.

O’Keeffe’s years as a young student were marked by the release of the first easy-to-use handheld cameras that made photography more widely available. This amateur photograph shows a 21-year-old O’Keeffe enjoying the day on a boat with her friends.

Text from the Georgia O’Keeffe Museum Instagram website

 

Georgia O'Keeffe (American, 1887-1986) 'Stieglitz at Lake George' c. 1923

 

Georgia O’Keeffe (American, 1887-1986)
Stieglitz at Lake George
c. 1923
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe Museum

 

This double exposure – produced when two images are captured on the same frame of film – shows two views of the Stieglitz family property at Lake George, New York. In the vertical image, Alfred Stieglitz walks ahead on a path, while the horizontal image shows an expanse of the family’s summer residence. Though the double exposure was probably unintentional, O’Keeffe kept this photograph for more than 60 years, suggesting she found the image noteworthy even though it was the result of operator error. Her later photographic practice also demonstrated a sense of certainty in her own visual instincts over and above the rules of technique.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'The Black Place' c. 1970

 

Georgia O’Keeffe (American, 1887-1986)
The Black Place
c. 1970
Black-and-white Polaroid
Georgia O’Keeffe Museum, Santa Fe
Georgia O’Keeffe Papers

 

Georgia O'Keeffe (American, 1887-1986) 'Small Purple Hills' 1934

 

Georgia O’Keeffe (American, 1887-1986)
Small Purple Hills
1934
Oil on panel
Crystal Bridges Museum of American Art, Bentonville, Arkansas

 

Beginning in 1929, O’Keeffe spent part of almost every year in New Mexico until moving there permanently in 1949. Her beloved Southwestern landscape was a continual source of inspiration. “I never seem to get over my excitement in walking about here – I always find new places or see the old ones differently,” she wrote in 1943. O’Keeffe’s paintings, such as Small Purple Hills, conveyed her pleasure in the forms and colours of New Mexico. These same vistas would become the subjects of her photographs. In photography, O’Keeffe continued the formal exploration of those places that had ignited her artistic passions.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Red Hill and White Shell' 1938

 

Georgia O’Keeffe (American, 1887-1986)
Red Hill and White Shell
1938
Oil on canvas
The Museum of Fine Arts, Houston Gift of Isabel B. Wilson in memory of her mother, Alice Pratt Brown

 

Red Hill and White Shell embodies O’Keeffe’s experiments with the fresh colours and dynamism of the natural world. Using the dual elements of a massive sandstone mesa and a small iridescent shell, the painting expresses attentiveness to environmental forms, both great and small. O’Keeffe’s careful abstractions in both painting and photography strove for a perfect union of aesthetic order and emotional expression. She wrote, “It is only by selection, by elimination, by emphasis that we get at the real meaning of things.”

Large print label to the exhibition

 

LIFE magazine (publisher) "Georgia O'Keeffe Turns Dead Bones to Live Art" February 14, 1938

 

LIFE magazine (publisher)
“Georgia O’Keeffe Turns Dead Bones to Live Art”
February 14, 1938
The Museum of Fine Arts, Houston: Courtesy of the Hirsch Library

 

During O’Keeffe’s lifetime, articles in newspapers and magazines made her face as recognisable to the public as her art, linking O’Keeffe, the woman, to the landscapes and objects she painted. This LIFE essay from 1938 juxtaposes the artist’s Horse’s Head with Pink Rose (1930) with three photos of her handling bones from New Mexico, presenting her art and her life as synonymous.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Untitled (Ghost Ranch Cliffs)' About 1940

 

Georgia O’Keeffe (American, 1887-1986)
Untitled (Ghost Ranch Cliffs)
About 1940
Graphite on paper
Georgia O’Keeffe Museum, Santa Fe
Gift of the Georgia O’Keeffe Foundation
© Georgia O’Keeffe Museum

 

Like her photographs, Ghost Ranch Cliffs reveals O’Keeffe’s restless experimentation with composition. Drawing upon lessons from her teacher, Arthur Wesley Dow, O’Keeffe would frame and reframe her landscape sketches, searching for the most expressive arrangement of forms. Accustomed to framing on paper, O’Keeffe’s transition to framing with a camera was a natural one.

Large print label to the exhibition

 

Todd Webb (American, 1905-2000) 'Georgia O'Keeffe in Salita Door' July 1956, printed later and Georgia O'Keeffe (American, 1887-1986) 'Todd Webb in the Salita Door' July 1956, printed later

 

Todd Webb (American, 1905-2000)
Georgia O’Keeffe in Salita Door
July 1956, printed later
Inkjet print
Courtesy of the Todd Webb Archive

Georgia O’Keeffe (American, 1887-1986)
Todd Webb in the Salita Door
July 1956, printed later
Inkjet print
The Museum of Fine Arts, Houston Museum
Purchases funded by the Director’s Accessions Endowment

 

In 1955 O’Keeffe’s interest in beginning a photographic practice was sparked by a visit from her friend, photographer Todd Webb. Over the next few summers, Webb visited O’Keeffe in New Mexico, and the pair photographed together, often trading his cameras back and forth. Here, the friends took turns posing for each other in O’Keeffe’s Abiquiú courtyard. “As you can see, you are a very good portrait photographer,” Webb wrote encouragingly to O’Keeffe. “I like the one of me in the doorway very much.”

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Seagram Building, New York' 1958-1965

 

Georgia O’Keeffe (American, 1887-1986)
Seagram Building, New York
1958-1965
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

Like her paintings of New York, many of O’Keeffe’s photographs of the city explore aspects of its monumentality and modernity. “One can’t paint New York as it is, but rather as it is felt,” she noted. O’Keeffe took this photo of the architect Ludwig Mies van der Rohe’s minimalist Seagram Building soon after it opened. Her dramatic, low camera angle presents the structure’s innovative vertical beams as endless lines stretching into the sky. Her view of the Chrysler Building [see first image in the posting] seems to grapple with a related experience, as a sense of quiet intimacy coexists with the vast scale and loftiness of the modern urban environment.

Large print label to the exhibition

 

Todd Webb (American, 1905-2000) 'Georgia O'Keeffe Reviewing Photographs' 1961, printed later

 

Todd Webb (American, 1905-2000)
Georgia O’Keeffe Reviewing Photographs
1961, printed later
Inkjet print
Courtesy of the Todd Webb Archive
© Todd Webb Archive, Portland, Maine, USA

 

Unlike most photographers, O’Keeffe was unconcerned with creating perfect photographic prints. More interested in the image than the final print, she used her instant Polaroid camera, printed her work at drugstores, or asked Todd Webb to create test prints or enlarged contact sheets of her pictures. These approaches did not align with the norms of contemporary art photography, yet they match O’Keeffe’s larger artistic practice.

Text from the Denver Art Museum website

 

Reframing

 

Georgia O'Keeffe (American, 1887-1986) 'Sugar Cane Fields and Clouds' March 1939

 

Georgia O’Keeffe (American, 1887-1986)
Sugar Cane Fields and Clouds
March 1939
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

In 1939, O’Keeffe accepted an invitation from an advertising company to go to Hawaii to produce paintings for the Hawaiian Pineapple Company. She kept these photographs for the remaining five decades of her life. The “Hawaii snaps,” as she referred to them, capture subject matter that is quintessentially O’Keeffe – dramatic landforms and perfect flower blooms.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Lava Arch, Wai'anapanapa State Park' March 1939

 

Georgia O’Keeffe (American, 1887-1986)
Lava Arch, Wai’anapanapa State Park March
1939
Gelatin silver prints
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

O’Keeffe made her first significant body of photographs on her 1939 trip to Hawaii. These photographs make clear that O’Keeffe had an intuitive interest in the photographic frame. Later, reframing would become a central tool in her sustained exploration of the medium.

Large print label to the exhibition

 

Though a handful of scattered snapshots made before 1939 can be attributed to O’Keeffe, her trip to Hawaii that year produced her first significant body of photographs. From this group of images, you can see O’Keeffe already framing and reframing the same landscape. These early photographs reveal that reframing was a method she intuitively brought to the medium and not one she learned from others nearly two decades later.

Text from the Denver Art Museum website

 

Georgia O'Keeffe (American, 1887-1986) 'Natural Stone Arch near Leho'ula Beach, 'Aleamai' March 1939

Georgia O'Keeffe (American, 1887-1986) 'Natural Stone Arch near Leho'ula Beach, 'Aleamai' March 1939

 

Georgia O’Keeffe (American, 1887-1986)
Natural Stone Arch near Leho’ula Beach, ‘Aleamai
March 1939
Gelatin silver prints
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

Here, O’Keeffe uses subtle reframing to seek an ideal expression of her experience of the place. She works with four boldly simplified elements – arch, water, sky, and coast – within a square picture area. In the top image, O’Keeffe uses the shoreline to bisect the middle of the picture plane, resulting in a composition that feels natural and balanced. In the bottom image, she has raised the shoreline within the frame, compressing the ocean, arch, and sky. How does your experience of the picture change because of her compositional choices?

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Black Lava Bridge, Hana Coast No. 2' 1939

 

Georgia O’Keeffe (American, 1887-1986)
Black Lava Bridge, Hana Coast No. 2
1939
Oil paint on canvas
Honolulu Museum of Art: Gift of the Georgia O’Keeffe Foundation, 1994, 7893.1. © Georgia O’Keeffe Museum

 

O’Keeffe’s small oil painting Black Lava Bridge, Hana Coast No. 2 depicts the same coastline as her nearby photographs. Compared to the square pictures, the painting’s wider, lateral format emphasises the massy character of the rock formation itself, drawing our attention to its horizontality and relationship with the water.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Wai'anapanapa Black Sand Beach' March 1939

Georgia O'Keeffe (American, 1887-1986) 'Wai'anapanapa Black Sand Beach' March 1939

 

Georgia O’Keeffe (American, 1887-1986)
Wai’anapanapa Black Sand Beach
March 1939
Gelatin silver prints
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

In many of her letters home from Maui, O’Keeffe described her desire to photograph the island’s landscape and vistas. “The black sands of Hawaii – have something of a photograph about them,” she wrote. Perhaps the artist was responding to the chromatic simplicity of lacy white sea foam on black sand. Yet, there is also a notable relationship between O’Keeffe’s attraction to reframing and the constantly changing, expressive compositions created by nature as the edges of waves skim over the beach. Here, she seems to explore exactly that visual potential.

Large print label to the exhibition

 

Todd Webb (American, 1905-2000) 'Georgia O'Keeffe with Camera' 1959, printed later

 

Todd Webb (American, 1905-2000)
Georgia O’Keeffe with Camera
1959, printed later
Inkjet print
Todd Webb Archive
© Todd Webb Archive, Portland, Maine, USA

 

In 1940, O’Keeffe purchased a cottage on Ghost Ranch, northwest of Abiquiú, New Mexico. Ghost Ranch would become her summer and fall home – a place of solitude where she concentrated on painting. In 1945 she purchased a home in Abiquiú, where she would spend the winter and spring seasons. She moved to the Southwest permanently in 1949. In the mid-1950s, O’Keeffe took up the camera in earnest to continue her relentless search for ideal artistic expression. She made most of her photographs on or near her Abiquiú property.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Garage Vigas and Studio Door' July 1956

 

Georgia O’Keeffe (American, 1887-1986)
Garage Vigas and Studio Door
July 1956
Gelatin silver print
Metropolitan Museum of Art, New York. Anonymous Gift, 1977
© 2022 Georgia O’Keeffe Museum / Artists Rights Society (ARS), New York

 

Georgia O'Keeffe (American, 1887-1986) 'Studio Door' July 1956

 

Georgia O’Keeffe (American, 1887-1986)
Studio Door
July 1956
Gelatin silver print
Metropolitan Museum of Art, New York. Anonymous Gift, 1977
© 2022 Georgia O’Keeffe Museum / Artists Rights Society (ARS), New York

 

The Abiquiú studio door is a subject unique to O’Keeffe’s photography. In this series of photographs, she explored ways to visually compress the subject into two dimensions using the arrangement of forms within the frame. Photographing her studio door from a vantage point inside her garage (which is located across an open courtyard), she positioned her camera to include more or less of the garage ceiling. The linear pattern of vigas (round roof beams) and latillas (ceiling slats) change the way space seems to work in the picture, moving from three-dimensional depth to increasingly flattened planes of form.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) Salita Door, Patio 1956-1957

 

Georgia O’Keeffe (American, 1887-1986)
Salita Door, Patio
1956-1957
Gelatin silver print
Museum of Fine Arts, Boston, the Lane Collection
© Georgia O’Keeffe Museum
Image © Museum of Fine Arts, Boston

 

“As I climbed and walked about in the ruin, I found a patio with a very pretty well house and bucket to draw up water. It was a good-sized patio with a long wall with a door on one side. That wall with a door in it was something I had to have.”

~ Georgia O’Keeffe

 

On many occasions, O’Keeffe claimed that the dark salita door – the door leading into her salita, or sitting room – was the reason she purchased her Abiquiú home. She depicted this door in her work with notable frequency, producing 23 paintings and drawings from 1946 until 1960 and numerous photographs beginning in 1956. “It’s a curse – the way I feel I must continually go on with that door,” she noted.

Text from the Denver Art Museum website

 

Georgia O'Keeffe (American, 1887-1986) Salita Door, Patio 1956-1957

 

Georgia O’Keeffe (American, 1887-1986)
Salita Door, Patio
1956-1957
Gelatin silver print
Metropolitan Museum of Art, New York
Anonymous Gift, 1977
© Georgia O’Keeffe Museum

 

On many occasions, O’Keeffe claimed that the salita door was the reason she purchased her Abiquiú property. This interior door separates the central patio from the salita, or sitting room. O’Keeffe used the salita as a workroom and storage space for her paintings, making the door a physical and metaphorical link between her home and her art. “I’m always trying to paint that door – I never quite get it,” O’Keeffe wrote. Her 23 paintings and drawings of the door were followed by a series of photographs.

Large print label to the exhibition

 

This door separates the central patio from the salita, or sitting room, which O’Keeffe used as a workroom and storage space for her paintings. The door can be seen as a physical and metaphorical link between her home and her art. “I’m always trying to paint that door – I never quite get it,” O’Keeffe wrote.

Text from the Denver Art Museum website

 

Georgia O'Keeffe (American, 1887-1986) 'Patio and Zaguan' 1956-1957

 

Georgia O’Keeffe (American, 1887-1986)
Patio and Zaguan
1956-1957
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

The multiple doors and windows of the central patio in O’Keeffe’s Abiquiú home lent themselves to experiments in reframing. By moving the position and orientation of her camera, the artist could explore a huge variety of precise compositions in her own domestic space. Here, she turned toward the entryway of the zaguan – a central passage between the interior courtyard and the exterior of the house. O’Keeffe’s reflection, sometimes visible in a window at the left of the frame, captures the artist carefully framing the scene.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Salita Door' 1956-1958

 

Georgia O’Keeffe (American, 1887-1986)
Salita Door
1956-1958
Gelatin silver print
Metropolitan Museum of Art, New York
Anonymous Gift

 

One of O’Keeffe’s first photographs of her Abiquiú, New Mexico home was a carefully and beautifully rendered image of the salita door in her courtyard. In the picture, the dark rectangle of the door breaks the adobe wall. A long, sleek shadow cuts diagonally through the frame, and a silvery sage bush fills the bottom left corner.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Ladder against Studio Wall in Snow' 1959-1960

 

Georgia O’Keeffe (American, 1887-1986)
Ladder against Studio Wall in Snow
1959-1960
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe, N.M.
© Georgia O’Keeffe Museum

 

Georgia O'Keeffe (American, 1887-1986) 'Big Sage (Artemisia tridentata)' 1957

 

Georgia O’Keeffe (American, 1887-1986)
Big Sage (Artemisia tridentata)
Big Sage (Artemisia tridentata)
Big Sage (Artemisia tridentata)
1957
Gelatin silver prints
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

In 1957, O’Keeffe produced a group of eight photographs of big sagebrush (Artemisia tridentata) near Barranca, New Mexico. She pictured the three, tightly grouped shrubs at close range, in contrast to the rolling horizon, or framed against the packed ground. Moving her camera with each capture, she altered the arrangement of the forms and changed the overall organisation of the scene. The resulting images are radically different, though each contains the same basic elements.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Big Sage (Artemisia tridentata)' 1957

 

Georgia O’Keeffe (American, 1887-1986)
Big Sage (Artemisia tridentata)
1957
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

Georgia O'Keeffe (American, 1887-1986) 'White House Overlook' and 'Spider Rock' July 1957

 

Georgia O’Keeffe (American, 1887-1986)
White House Overlook
White House Overlook
Spider Rock
July 1957
Gelatin silver prints
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

While O’Keeffe organised most of her photographic compositions within single film frames, a few noteworthy examples demonstrate her interest in testing that limitation. In July 1957, O’Keeffe visited Canyon de Chelly, Arizona, making three images at White House Overlook. Together, the images form a panorama, moving from the starburst form of a crag, through the winding canyon below, to the tall sandstone spire of Spider Rock. O’Keeffe’s choice to use vertical frames to capture a sweeping horizontal vista is distinctive. What might have interested her about this approach?

Large print label to the exhibition

 

In July 1957, O’Keeffe visited Canyon de Chelly, Arizona, and produced three images at White House Overlook. Together, the three images form a panorama, moving from the starburst form of a crag, through the winding canyon below, to the tall sandstone spire of Spider Rock. O’Keeffe’s choice to capture a sweeping, horizontal vista through three vertical photos is another characteristic of her photography.

Text from the Denver Art Museum website

 

Light

 

Georgia O'Keeffe (American, 1887-1986) 'Dark Rocks' 1938

 

Georgia O’Keeffe (American, 1887-1986)
Dark Rocks
1938
Oil on canvas
The Museum of Fine Arts, Houston
Gift of Patricia Barrett Carter

 

The painting Dark Rocks exemplifies O’Keeffe’s talent for abstracting natural forms. Her rendering of stacked rocks includes precisely placed areas of highlight and shadow. These formal elements result in an ambiguous relationship between positive and negative space. What is solid and what is mere shadow? This play of depth and weight is also evident in O’Keeffe’s photographs of her chow chows, which she rendered in her art as abstract round forms – much like these rocks. O’Keeffe often used light and dark to explore the qualities of form, dimension, and depth.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Bo II (Bo-Bo)' 1960-1961

 

Georgia O’Keeffe (American, 1887-1986)
Bo II (Bo-Bo)
1960-1961
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe

 

In these photographs, O’Keeffe’s chow Bo II (also known as Bo-Bo) curls up on sun-bleached tree trunks outside the artist’s studio door. The dog’s body is a dark, weighty form juxtaposed in various ways against the light cylindrical forms of the tree trunks. At the same time, the shadow of a ladder suggests the dog’s form could read as a shadow – a negative space without depth or weight.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Untitled (Dog)' 1951

 

Georgia O’Keeffe (American, 1887-1986)
Untitled (Dog)
1951
Graphite on paper
Georgia O’Keeffe Museum, Santa Fe
Gift of the Georgia O’Keeffe Foundation

 

O’Keeffe owned eight chow chows – seven blue and one red – over the course of more than 20 years. She received her first two, Bo and Chia, as Christmas presents in 1951. O’Keeffe often described her dogs in formal terms. She wrote to her sister Claudia, “I have two new chow puppies – half grown… not quite blue and against the half snow has a frosty colour – very pretty.” The artist appreciated the dogs’ dark fur in contrast to the bright New Mexico environment and their ambiguous shape when they lay curled on the ground.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Forbidding Canyon, Glen Canyon' September 1964

 

Georgia O’Keeffe (American, 1887-1986)
Forbidding Canyon, Glen Canyon
September 1964
Black-and-white Polaroids
Georgia O’Keeffe Museum, Santa Fe

 

During her second trip to Glen Canyon in Utah and Arizona, O’Keeffe and her group camped for four nights at a picturesque location near Forbidding Canyon. There, the monumental form of two cliffs meeting in a “V” shape provided a spectacular view each morning. The strong morning light turned one cliff into a bright white form, while the other, cast in shade, became a dark mass. As the sun moved across the morning sky, the shadows quickly shifted. O’Keeffe’s Polaroids tracked the changing proportions of dark and light in this dynamic scene, much like she had looked at the surf on the black sands of Maui 25 years earlier.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'In the Patio VIII' 1950

 

Georgia O’Keeffe (American, 1887-1986)
In the Patio VIII
1950
Oil on canvas
Georgia O’Keeffe Museum, Santa Fe
Gift of the Burnett Foundation and the Georgia O’Keeffe Foundation
© Georgia O’Keeffe Museum

 

In the Patio VIII depicts the interior courtyard of O’Keeffe’s Abiquiú home. In the painting, she uses a bold band of a shadow to pick out the geometry of the space. The dark angular shape cuts across the lower half of the painting, differentiating the planes of walls and ground. It is as if the shadow lends the space a three-dimensional nature. For O’Keeffe, shadows were entities that could define a composition.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'North Patio Corridor' 1956-1957

 

Georgia O’Keeffe (American, 1887-1986)
North Patio Corridor
1956-1957
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

The door, wall, and sagebrush at the north corner of O’Keeffe’s Abiquiú patio presented the artist with an eye-catching array of lines, shadows, and shapes. Characteristically, she used these features of her environment relentlessly to search for the perfect arrangement of forms.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Ladder against Studio Wall with White Bowl' and 'Ladder against Studio Wall with Black Chow (Bo-Bo)' 1959-1960

 

Georgia O’Keeffe (American, 1887-1986)
Ladder against Studio Wall with White Bowl
Ladder against Studio Wall with Black Chow (Bo-Bo)
1959-1960
Gelatin silver prints
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

O’Keeffe produced these two photographs in rapid succession. Often, she rendered light as a bright white form and shadow as a weighty dark object. By placing a white bowl to the left of the ladder in one frame and one of her pet dogs to the right in the other, O’Keeffe created startlingly different compositions through one minor change.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Ladder against Studio Wall with White Bowl' 1959-1960

 

Georgia O’Keeffe (American, 1887-1986)
Ladder against Studio Wall with White Bowl
1959-1960
Gelatin silver prints
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

Georgia O'Keeffe (American, 1887-1986) 'Skull, Ghost Ranch' 1961-1972

 

Georgia O’Keeffe (American, 1887-1986)
Skull, Ghost Ranch
1961-1972
Chromogenic print
Georgia O’Keeffe Museum, Santa Fe, N.M.
© Georgia O’Keeffe Museum

 

O’Keeffe shared her photographs with family and friends, often mailing prints with handwritten notes on the back. For the artist, these photographs provided her friends with glimpses of her home and artistic world. Skull, Ghost Ranch was printed multiple times. On the verso of one print, O’Keeffe hand wrote to an unknown acquaintance, “Another present this is. It is beside the Studio door. Pretty isn’t it!”

“It never occurs to me that [skulls] have anything to do with death. They are very lively,” O’Keeffe noted. “I have enjoyed them very much in relation to the sky.” For O’Keeffe, the artistry in rendering skulls lay in juxtaposition. The harmonious relation of the skull’s form to other elements resulted in an artistic play of light and shadow and positive and negative space that sustained her interest.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Goat's Head' 1957

 

Georgia O’Keeffe (American, 1887-1986)
Goat’s Head
1957
Oil on canvas
McNay Art Museum, San Antonio
Gift of the Estate of Tom Slick

 

Skulls were a favourite subject for O’Keeffe, appearing in her paintings from the 1930s until the 1960s and in her photographs until the 1970s. These bones, however, were never depicted in isolation. O’Keeffe’s skulls were always juxtaposed with other elements: cloth backgrounds, desert landscapes, architectural forms, and blue skies. In Goat’s Head, O’Keeffe presents the skull against alternating planes of light and shadow, suggesting a retreating desert landscape. The careful cropping of the composition, like a photograph, unites the forms of the skull and landscape and encourages a comparison of bone and background.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Roofless Room' 1959-1960

 

Georgia O’Keeffe (American, 1887-1986)
Roofless Room
1959-1960
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

Georgia O'Keeffe (American, 1887-1986) 'Roofless Room' 1959-1960

 

Georgia O’Keeffe (American, 1887-1986)
Roofless Room
1959-1960
Gelatin silver print
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

Streaked by morning shadows, O’Keeffe’s photographs of her “roofless room” at Abiquiú are stunning studies of the dimensional quality of shadows. As the sun’s position changed throughout the day, the shadows cast by the latillas (ceiling slats) crept down the walls and across the bare floor, reframing the scene. In each image, O’Keeffe uses these dramatic shadows to articulate the planes and angles of the room.

Large print label to the exhibition

 

Seasons

In the Southwest, each season brings subtle and dramatic shifts in the quality of sunlight and the appearance of the landscape. While full, leafy trees cast deep shadows in the summer, the same place offers bare branches and evenly lit, snowy ground in the low sun of winter. O’Keeffe photographed her environment in all seasons, allowing the change in nature to act as an inherent formal characteristic in her artwork.

 

Georgia O'Keeffe (American, 1887-1986) 'Road from Abiquiú' 1964-1968

 

Georgia O’Keeffe (American, 1887-1986)
Road from Abiquiú
1964-1968
Black-and-white Polaroids
Georgia O’Keeffe Museum, Santa Fe

 

“The valley is wide and flat with a row of bare trees on the far side – masking the river that I do not see because of them – then a very fine long mountain rises beyond. It is all frosty this morning – The sun this time of year hits the mountain first – then the trees – with a faint touch of pink – then spreads slowly across the valley as sun light.” O’Keeffe’s sensitivity to the seasonal change outside her bedroom windows is evident in her multiple photographs of those views, which capture the landscape in winter, spring, summer, and fall.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Road out Bedroom Window' Probably 1957

Georgia O'Keeffe (American, 1887-1986) 'Road out Bedroom Window' Probably 1957

 

Georgia O’Keeffe (American, 1887-1986)
Road out Bedroom Window
Road out Bedroom Window

Probably 1957
Gelatin silver prints
Metropolitan Museum of Art, New York
Anonymous Gift, 1977

 

Several extant photographs of the mesa and road outside O’Keeffe’s east window track the view at different times of the year. In addition to overtly reframing the scene, the artist allowed nature’s changes to alter the relationships of form and light within the composition. The strong summer sun cast hard shadows onto the silvery road in one photograph, while in another, the diffuse light of spring highlights the new growth of the thin foliage.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Road Past the View' 1964

 

Georgia O’Keeffe (American, 1887-1986)
Road Past the View
1964
Oil on canvas
Collection of Carl & Marilynn Thoma

 

In her 1976 Viking Press book, titled Georgia O’Keeffe, the artist included the following text next to the seductive painting Road Past the View: “The road fascinates me with its ups and downs and finally its wide sweep as it speeds toward the wall of my hilltop to go past me. I had made two or three snaps of it with a camera.” It is notable that this anecdote about photography was included in a book with limited text covering an impressive 60-year career. O’Keeffe was sure to write photography into her story.

Large print label to the exhibition

 

Todd Webb (American, 1905-2000) 'Georgia O'Keeffe Photographing the Chama River' 1961, printed later

 

Todd Webb (American, 1905-2000)
Georgia O’Keeffe Photographing the Chama River
1961, printed later
Inkjet print
Courtesy of the Todd Webb Archive

 

In 1957 Todd Webb wrote to O’Keeffe, “Will we stand on the bridge and watch the Chama in flood?” The pair often visited this spot, located between O’Keeffe’s Ghost Ranch property and her main house in Abiquiú. In these three frames, Webb captured O’Keeffe as she moved along the rise, reframing the river view with her camera.

Large print label to the exhibition

 

Georgia O’Keeffe and Todd Webb met in 1946. That year she was the first woman to be honored with a retrospective exhibition at the Museum of Modern Art (MoMA). Webb, a photographer and protégé of the artist’s husband Alfred Stieglitz, documented the exhibition. That same year, Webb’s urban scenes were shown at the Museum of the City of New York, curated by influential photographic historian Beaumont Newhall. Despite these professional accomplishments, it was also a time of loss as Stieglitz died in July of that year. They went on to have a long friendship and Webb visited O’Keeffe in New Mexico multiple times. Their friendship is documented in a series of photographs on exhibit alongside works by O’Keeffe.

In 1961, O’Keeffe traveled with Lucille and Todd Webb along with a dozen other friends on a ten-day raft trip down the Colorado River to Glen Canyon, Utah. After the trip, Webb presented O’Keeffe with an album of photographs from their shared experience. With his camera focused on the artist, he also framed the extraordinary beauty of the canyons accessible only on the water…

In a 1981 letter to the photographer, O’Keeffe remembered a day in 1946 which solidified their friendship. She was packing artwork for her MoMA exhibition. “I had the world to myself to pack up thirty or forty paintings to go. It looked like quite a formidable task… When you saw the problem you started right in to help me. I may have seen you before, talking with Stieglitz, but I never spoke with you. However, I will never forget your helping me for hours – a person, almost a stranger – till we had everything packed and ready to go.”

Anonymous. “Todd Webb,” on the Georgia O’Keeffe Museum website 2016 [Online] Cited 07/04/2023

 

Georgia O'Keeffe (American, 1887-1986) 'Chama River' 1957-1963

 

Georgia O’Keeffe (American, 1887-1986)
Chama River
1957-1963
Gelatin silver prints
Georgia O’Keeffe Museum, Santa Fe

 

Located between O’Keeffe’s Abiquiú home and Ghost Ranch, this south-facing elevation overlooks the Chama River as it makes a tight bend. O’Keeffe photographed the view in a variety of seasons, capturing the changing depth of the rushing water, the density of foliage, and the deepness of shadows throughout the year.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'Jimsonweed (Datura stramonium)' 1964-1968

 

Georgia O’Keeffe (American, 1887-1986)
Jimsonweed (Datura stramonium)
1964-1968
Black-and-white Polaroid
Georgia O’Keeffe Museum, Santa Fe
© Georgia O’Keeffe Museum

 

O’Keeffe’s photographs of jimsonweed flowers exemplify her interest in seasonal change. The trumpet-like flowers of the jimsonweed began blooming around her home in late summer and continued through the first frost. The flowers obey both the cycle of the seasons and a shorter daily cycle, opening in the afternoon and closing with the rising sun the next day.

O’Keeffe’s many photographs of jimsonweed present the bright white flower in contrast to its dark surrounding leaves. Individually or in groups of blooms, jimsonweed signals O’Keeffe’s ongoing fascination with nature’s transformation in all its forms.

“Well – I made you take time to look at what I saw and when you took time to really notice my flower you hung all your own associations with flowers on my flower and you write about my flower as if I think and see what you think and see of the flower – and I don’t,” O’Keeffe scolded. For the artist, her renderings of flowers were about detail, light and shade, and formal juxtaposition. Though many critics read other meanings into these works, O’Keeffe maintained that they signified only the artistic potential of flowers. Here, she distills their potential not with pencil or paint, but with her camera.

Large print label to the exhibition

 

Georgia O'Keeffe (American, 1887-1986) 'White Flower' 1929

 

Georgia O’Keeffe (American, 1887-1986)
White Flower
1929
Oil on canvas
The Cleveland Museum of Art, Hinman B. Hurlbut Collection

 

Georgia O’Keeffe is perhaps best known for her paintings of flowers. Their magnified structures fill the canvas and absorb the viewer in her unique vision of nature. She magnified her painted flowers so that people would “be surprised into taking time to look at it.” O’Keeffe rendered her blooms at their peak, capturing this fleeting view of nature in enveloping detail.

Large print label to the exhibition

 

 

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Exhibition: ‘Edward S. Curtis: One Hundred Masterworks’ at the Palm Springs Art Museum

Exhibition dates: 20th February – 29th May  2016

 

Edward S. Curtis (American, 1868 - 1952) 'Winter – Apsaroke' 1908

 

Edward S. Curtis (American, 1868-1952)
Winter – Apsaroke
1908
Photogravure
Courtesy of the Christopher G. Cardozo Collection

 

 

Not only was he one of the greatest ethnographic photographers of all time (as well as being an ethnographer recording more than 10,000 songs on a primitive wax cylinder, and writing down vocabularies and pronunciation guides for 75 languages) … he was also an aesthetic photographer. Looking at his photographs you can feel that he adhered to the principles of the nature and appreciation of beauty situated within the environment of the Native American cultures and peoples. He had a connection to the people and to the places he was photographing.

Curtis created a body of work unparrallleled in the annals of photography – an ethnographic study of an extant civilisation before it vanished (or so they thought at the time). Such a project stretched over thirty years, producing 45-50 thousand negatives “many of them on glass and some as large as fourteen by seventeen inches” of which 2,200 original photographs appeared in his magnum opus:

The North American Indian: a twenty-volume, twenty-portfolio set of books hand – bound in leather, with hand-set letter press text and hand -pulled photogravure prints, all printed on handmade, imported etching stock. [It] contained more than 2,200 original photographs, printed in photogravure, and nearly 4,000 pages of anthropological text including transcriptions of language and music. Each set included twenty quarto-size volumes containing approximately seventy-five original photogravures and two hundred pages of text. The volumes were supplemented by bound portfolios, each containing approximately thirty-six oversize gravures on eighteen-by-twenty-two-inch etching stock. Curtis offered subscribers their choice of three premium handmade papers: Dutch Van Gelder, Japanese Vellum, and India Proof Paper (commonly known as tissue).” (Text from the Cardoza Fine Art website)

While all great photographers have both technical skill and creative ability it is the dedication of this artist to his task over so many years that sets him apart. That dedication is critically coupled with his innate ability to capture the “spirit” of the Native American cultures and peoples, their humanity. In other hands this material could have felt dead but as the text from the Cardoza Fine Art website states:

“Having become deeply impassioned by the power and dignity of the American Indian, Curtis began to realise for the first time that he might create a record preserving the history of these magnificent people and their extraordinary culture. In the same letter to Grinnell, Curtis went on to say, “But I can start-and sell prints of my pictures as I go along. I’m a poor man, but I’ve got my health, plenty of steam, and something to work for.” Curtis was thirty-two years old, with a family and a thriving business. His willingness to put at risk everything he had worked for up until then is a testament to his enlightened view of humanity, the strength of his individualism, and his creative genius… Yet Curtis had no way of knowing that he was about to embark on a thirty-year odyssey that would have unforeseen tragic consequences; his wife would divorce him, and he would lose his family, his financial success, and his physical and emotional health – all in the pursuit of his big dream.”

He might have been a poor man but he was strong in spirit. You can feel it in his work. And he had a vision – “It’s such a big dream, I can’t see it all.”

For that dream and for his inspiration, we are eternally grateful.

Dr Marcus Bunyan


Many thankx to the Palm Springs Art Museum for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image. All texts about each tribe are taken from the Wikipedia website.

 

 

“When he started in 1896, Indians were at their low ebb, with a total population that had dwindled to less than 250,000. Many scholars thought they would disappear within a generation’s time. Curtis set out to document lifestyle, creation myths and language. He recorded more than 10,000 songs on a primitive wax cylinder, and wrote down vocabularies and pronunciation guides for 75 languages.”


Thomas Eagan, biographer of Edward S. Curtis

 

“One of Curtis’ enthusiastic early backers, Theodore Roosevelt – who authored the introduction to Volume One – was, “like many of Curtis’ eventual supporters,” writes Valerie Daniels, “more interested in obtaining a record of vanishing Native American cultures as a testament to the superiority of his own civilization than out of any concern over their situation or recognition of his own role in the process.” Though Curtis did not necessarily share these views, and later became “radical in his admonition of government policies toward Native Americans,” he also had to please his financiers and his audience, most of whom would have felt the way Roosevelt did. We should bear this cultural context in mind as we take in Curtis’ work, and ask how it shaped the creation and reception of this truly impressive record of both American history and American myth.”


Anonymous. “1,000+ Haunting & Beautiful Photos of Native American Peoples, Shot by the Ethnographer Edward S. Curtis (Circa 1905),” on the Open Culture website, May 17th, 2016 [Online] Cited 25/05/2016

 

 

Edward S. Curtis (American, 1868-1952) 'A Mono Home' 1924

 

Edward S. Curtis (American, 1868-1952)
A Mono Home
1924
Photogravure
Courtesy of the Christopher G. Cardozo Collection

 

Mono

The Mono /ˈmn/ are a Native American people who traditionally live in the central Sierra Nevada, the Eastern Sierra (generally south of Bridgeport), the Mono Basin, and adjacent areas of the Great Basin…

Throughout recorded history, the Mono have also been known as “Mona,” “Monache,” or “Northfork Mono,” as labeled by E.W. Gifford, an ethnographer studying people in the vicinity of the San Joaquin River in the 1910s. The tribe’s western neighbours, the Yokuts, called them monachie meaning “fly people” because fly larvae was their chief food staple and trading article. That led to the name Mono. The Mono referred to themselves as Nyyhmy in the Mono language; a full blooded Mono person was called cawu h nyyhmy.

Today, many of the tribal citizens and descendants of the Mono tribe inhabit the town of North Fork (thus the label “Northfork Mono”) in Madera County. People of the Mono tribe are also spread across California in: the Owens River Valley; the San Joaquin Valley and foothills areas, especially Fresno County; and in the San Francisco Bay Area.

 

Edward S. Curtis (American, 1868-1952) 'Kutenai Duck Hunter' 1910

 

Edward S. Curtis (American, 1868-1952)
Kutenai Duck Hunter
1910
Photogravure
Courtesy of the Christopher G. Cardozo Collection

 

Kutenai / Ktunaxa

The Ktunaxa (English pronunciation:  /tʌˈnɑːhɑː/ tun-ah-hah; Kutenai pron. [ktunʌ́χɑ̝]), also known as Kutenai (English /ˈktnni/), Kootenay (predominant spelling in Canada) and Kootenai (predominant spelling in the United States), are an indigenous people of North America. There are four bands that form the Ktunaxa Nation and the historic allied and through intermarriage kindred Shuswap Indian Band in British Columbia, in Montana together with the Bitterroot Salish (also known as Flathead) and Upper Pend d’Oreilles they are part of the Confederated Salish and Kootenai Tribes of the Flathead Nation. There are also the Kootenai Tribe of Idaho in Idaho and small populations in Washington in the United States, where they are part of the Confederated Tribes of the Colville Reservation.

The Kutenai language is an isolate, unrelated to the languages of neighbouring peoples… The Ktunaxa people today live in southeastern British Columbia, Washington State, Idaho, and Montana. In Montana they are known as Ksanka. Ktunaxa is the term that these tribes call themselves, which is pronounced Ta-na-ha, with a barely perceptible ‘k’ sound at the beginning of the word. Traditionally these people have been known as Kootenay or Kootenai, which is an anglicisation of the Blackfoot word used to refer to the Ktunaxa, so in some of their tribal organisations and activities, the Ktunaxa refer to themselves as Kootenay, or in Montana, Kootenai.

 

Edward S. Curtis (American, 1868-1952 'An Oasis in the Badlands' 1905

 

Edward S. Curtis (American, 1868-1952)
An Oasis in the Badlands
1905
Photogravure
Courtesy of the Christopher G. Cardozo Collection

 

This classic Curtis image was made in the heart of the Bad Lands of South Dakota. The subject is Red Hawk who was born 1854 and was a fierce warrior who ultimately engaged in 20 battles, including the Custer fight in 1876. This lyrical image is widely considered to be Curtis’ most important and beautiful Great Plains peopled landscape. Curtis loved the visual and metaphorical qualities of water, and the image conveys the beauty of water as an aesthetic element. The compelling composition and subject matter have helped make this one of Curtis’ most sought-after images, even one hundred years after it was originally created.

Text from Cardoza Fine Art website

 

Edward S. Curtis (American, 1868-1952) 'Canyon de Chelly – Navaho' 1904

 

Edward S. Curtis (American, 1868-1952)
Canyon de Chelly – Navaho
1904
Photogravure
Courtesy of the Christopher G. Cardozo Collection

 

Canyon de Chelly

Canyon de Chelly long served as a home for Navajo people before it was invaded by forces led by future New Mexico governor Lt. Antonio Narbona in 1805. In 1863 Col. Kit Carson sent troops to either end of the canyon to defeat the Navajo population within. The resulting devastation led to the surrender of the Navajos and their removal to Bosque Redondo, New Mexico.

Navaho

The Navajo (Navajo: Diné or Naabeehó) are a Native American people of the Southwestern United States. They are the second largest federally recognised tribe in the United States with 300,460 enrolled tribal members as of 2015. The Navajo Nation constitutes an independent governmental body that manages the Navajo reservation in the Four Corners area, including over 27,000 square miles of land in Arizona, Utah, and New Mexico. The Navajo language is spoken throughout the region with most Navajo speaking English as well.

The states with the largest Navajo populations are Arizona (140,263) and New Mexico (108,306). Over three-quarters of the Navajo population reside in these two states.

The Long Walk

Beginning in the spring of 1864, around 9,000 Navajo men, women and children were forced to embark on a trek of over 300 miles (480 km) to Fort Sumner, New Mexico for internment at Bosque Redondo. The internment at Bosque Redondo was a failure for many reasons as the government failed to provide an adequate supply of water, wood, provisions, and livestock for 4,000-5,000 people. Large scale crop failure and disease were also endemic during this time, as well as raids by other tribes and civilians. In addition, a small group of Mescalero Apaches, long enemies of the Navajo, had been relocated to the area resulting in conflicts. In 1868, a treaty was negotiated between Navajo leaders and the Federal government allowing the surviving Navajo to return to a reservation on a portion of their former homeland. The Navajos were not provided with much protection that other enemies of the Navajos would swoop in and take Navajo women and children back to their camps and force them to work as slaves. While at Bosque Redondo the government did not provide the Navajos with food or shelter and some Navajos froze during the winter because of poor shelters that they had to make on their own.

 

Edward S. Curtis (American, 1868-1952) 'Untitled (Raven-ma) – Qagyuhl' 1914

 

Edward S. Curtis (American, 1868-1952)
Untitled (Raven-ma) – Qagyuhl
1914
Gelatin silver
Courtesy of the Christopher G. Cardozo Collection

 

Edward S. Curtis (American, 1868-1952) 'Watching the Dancers' 1906

 

Edward S. Curtis (American, 1868-1952)
Watching the Dancers
1906
Photogravure
Courtesy of the Christopher G. Cardozo Collection

 

Three Hopi girls, wrapped in heavy blankets and wearing the squash blossom hairstyle of maidens, sit and stand on an adobe rooftop, watching a pueblo dance below. A fourth girl is hidden behind the girl at right, with only a single twist of her hair visible over the standing girl’s shoulder. The standing girl glances suspiciously at the photographer, Edward Curtis, who has invaded the girls’ privacy with his camera’s presence. In this photograph, the onlookers have themselves become an event to be witnessed.

Text from the J. Paul Getty Museum website

 

Curtis visited the Hopi on multiple occasions and went as early as 1900, went back in 1902, 1904, 1906, 1911, 1912, and 1919, so dating which images where shot when can pose something of a challenge, but he does note that the traditional squash blossom hairdo was discontinued by the second decade of the twentieth century. In these early images, “Watching the Dancers” and “The Hopi Maiden,” Curtis captured young unwed women at a time when they still wore their hair in the traditional style. So one can understand that such images confirmed his, and other’s views, that traditional ways of life where passing, and for Curtis, it confirmed the popular view, which his images helped to cement in the popular imagination – that Native Americans were a “vanishing race.”

Ken Gonzales-Day. “The Hopi Maiden and Watching the Dancers,” on the scalar.usc website Nd [Online] Cited 02/02/2023

 

Hopi

The Hopi are a Native American tribe, who primarily live on the 2,531.773 sq mi (6,557.26 km2) Hopi Reservation in northeastern Arizona. As of 2010, there were 18,327 Hopi in the United States, according to the 2010 census. The Hopi language is one of the 30 of the Uto-Aztecan language family. The majority of Hopi people are enrolled in the Hopi Tribe of Arizona but some are enrolled in the Colorado River Indian Tribes…

The name Hopi is a shortened form of their autonym, Hopituh Shi-nu-mu (“The Peaceful People” or “Peaceful Little Ones”). The Hopi Dictionary gives the primary meaning of the word “Hopi” as: “behaving one, one who is mannered, civilised, peaceable, polite, who adheres to the Hopi way.” In the past, Hopi sometimes used the term “Hopi” and its cognates to refer to the Pueblo peoples in general, in contrast to other, more warlike tribes. Hopi is a concept deeply rooted in the culture’s religion, spirituality, and its view of morality and ethics. To be Hopi is to strive toward this concept, which involves a state of total reverence and respect for all things, to be at peace with these things, and to live in accordance with the instructions of Maasaw, the Creator or Caretaker of Earth. The Hopi observe their traditional ceremonies for the benefit of the entire world.

Traditionally, Hopi are organised into matrilineal clans. When a man marries, the children from the relationship are members of his wife’s clan. These clan organisations extend across all villages. Children are named by the women of the father’s clan. On the twentieth day of a baby’s life, the women of the paternal clan gather, each woman bringing a name and a gift for the child. In some cases where many relatives would attend, a child could be given over forty names, for example. The child’s parents generally decide the name to be used from these names. Current practice is to either use a non-Hopi or English name or the parent’s chosen Hopi name. A person may also change the name upon initiation into one of the religious societies, such as the Kachina society, or with a major life event.

The Hopi have always viewed their land as sacred. Agriculture is a very important part of their culture, and their villages are spread out across the northern part of Arizona. The Hopi and the Navajo did not have a conception of land being bounded and divided. They lived on the land that their ancestors did. On December 16, 1882 President Arthur passed an executive order creating a reservation for the Hopi. It was much smaller than the Navajo reservation, which was the largest in the country.

 

Edward S. Curtis (American, 1868-1952) 'Bear's Belly – Arikara' 1908

 

Edward S. Curtis (American, 1868-1952)
Bear’s Belly – Arikara
1908
Photogravure
Courtesy of the Christopher G. Cardozo Collection

 

Born in 1847 in the present day North Dakota, Bear’s Belly was a highly respected and honoured warrior and became a member of the Bears in the Medicine Fraternity. He acquired his bearskin in a dramatic battle in which he single-handedly killed three bears, thus gaining his personal “medicine”. This image was printed as a photogravure, plate 150 from Portfolio V, with the text below from the accompanying Volume V of Curtis’ The North American Indian.

Born in 1847 at Fort Clark in the present North Dakota. He had no experience in war when at the age of nineteen he joined Custer’s scouts at Fort Abraham Lincoln, having been told by old men of the tribe that such a course was the surest way to gain honours. Shortly after his arrival, Custer led a force into the Black Hills country; in the course of which, the young Arikara counted two first coups and one second. Bear’s Belly fasted once. Going to an old man for advice, he was taken to the outskirts of the village to an old buffalo skull, commanded to strip, smear his body with white clay, and sit in front of the skull. When he had taken the assigned position, the old man held up a large knife and an awl while he addressed the buffalo skull: “this young man sits in front of you, and is going to endure great suffering. Look upon him with great favour, you and Neshanu, and give him a long, prosperous life.” With that he cut pieces of skin from the faster’s breast and held them out to the buffalo skull. Bear’s Belly married at the age of nineteen. He became a member of the Bears in the medicine fraternity and relates the following story of an occurrence connected with that event:

“Needing a bearskin in my medicine-making, I went, at the season when the leaves were turning brown, into the White-Clay hills. All the thought of my heart that day was to see a bear and kill him. I passed an eagle trap, but did not stop: it was a bear I wanted, not an eagle. Coming suddenly to the brink of a cliff I saw me three bears. My heart wished to go two ways: I wanted a bear. But to fight three was hard. I decided to try it, and, descending, crept up to within forty yards of them, where I stopped to look around for a way of escape if they charged me. The only way out was by the cliff, and as I could not climb well in moccasins I removed them. One bear was standing with his side toward me, another was walking slowly toward him on the other side. I waited until the second one was close to the first and pulled the trigger. The farther one fell; the bullet had passed through the body of one and into the brain of the other. The wounded one charged, and I ran, loading my rifle, then turned and shot again, breaking his backbone. He lay there on the ground only ten paces from me and I see his face twitching. A noise caused me to remember the third bear, which I saw rushing upon me only six or seven paces away, I was yelling to keep up my courage and the bear was growling in his anger. He rose on his hind legs, and I shot, with my gun nearly touching his chest. He gave a howl and ran off. The bear with the broken back was dragging himself about with his forelegs, and I went to him and said, “I came looking for you to be my friend, to be with me always.” Then I reloaded my gun and shot him through the head. His skin I kept, but the other two I sold.”

Text from the Cardoza Fine Art website, November 23, 2011 [Online] Cited 21/05/2016. No longer available online

 

Edward S. Curtis (American, 1868-1952) 'Sioux Mother and Child' 1905

 

Edward S. Curtis (American, 1868-1952)
Sioux Mother and Child
1905
Platinum print
Courtesy of the Christopher G. Cardozo Collection

 

Sioux

The Sioux /ˈs/ are a Native American tribe and First Nations band government in North America. The term can refer to any ethnic group within the Great Sioux Nation or any of the nation’s many language dialects. The Sioux comprise three major divisions based on language variety and subculture: the Santee, the Yankton-Yanktonai, and the Lakota.

The Santee (Isáŋyathi; “Knife”) reside in the extreme east of the Dakotas, Minnesota and northern Iowa. The Yankton and Yanktonai (Iháŋktȟuŋwaŋ and Iháŋktȟuŋwaŋna; “Village-at-the-end” and “Little village-at-the-end”), collectively also referred to by the endonym Wičhíyena, reside in the Minnesota River area. They are considered to be the middle Sioux, and have in the past been erroneously classified as Nakota. The Lakota, also called Teton (Thítȟuŋwaŋ; possibly “Dwellers on the prairie”), are the westernmost Sioux, known for their hunting and warrior culture.

Today, the Sioux maintain many separate tribal governments scattered across several reservations, communities, and reserves in North Dakota, South Dakota, Nebraska, Minnesota, and Montana in the United States; and Manitoba and southern Saskatchewan in Canada.

 

Edward S. Curtis (American, 1868-1952) 'The Apache Maiden' 1906

 

Edward S. Curtis (American, 1868-1952)
The Apache Maiden
1906
Platinum print
Courtesy of the Christopher G. Cardozo Collection

 

 

Palm Springs Art Museum is presenting the extraordinary Edward S. Curtis: One Hundred Masterworks exhibition, featuring vintage photographs that represent an important historical documentary of the Indians of North America; and Changing the Tone: Contemporary American Indian Photographers, showcasing works by living artists of Native American heritage. The exhibitions are on view now through May 29, 2016.

Beginning in 1900, Edward S. Curtis (1868-1952) set out on a monumental quest to create an unprecedented, comprehensive record of the Indians of North America. The culmination of his 30-year project led to his magnum opus, “The North American Indian,” a twenty-volume, twenty-portfolio set of handmade books containing a selection of over 2,200 original photographs. Today One Hundred Masterworks stands as a landmark in the history of photography, book publishing, ethnography, and the history of the American West, producing an art historical record of enormous and irreplaceable importance.

One Hundred Masterworks presents an extraordinary selection of vintage photographs by Curtis that highlight both iconic and little known images that reveal the aesthetic, emotional, and spiritual qualities of his art. The exhibition showcases seven photographic print mediums including photogravure, platinum, goldtone (orotone), toned and un-toned gelatin silver, cyanotype, and gold-toned printing-out paper prints. Arranged by geographic region, the exhibition includes a selection of Curtis’s most compelling and rare photographs that look beyond the documentary nature of his work to focus on his aesthetic and technical contributions to the art of photography. Accompanying the exhibition is a 184-page catalogue available for purchase at the Museum Store at Palm Springs Art Museum.

In conjunction with Edward S. Curtis: One Hundred Masterworks, the museum presents a special installation of photographs taken by Curtis on loan from the collections of the Agua Caliente Band of Cahuilla Indians and Agua Caliente Cultural Museum, along with a selection of Native American objects from Palm Springs Art Museum’s permanent collection.

The exhibition Edward S. Curtis: One Hundred Masterworks has been organised by the Foundation for the Exhibition of Photography, Minneapolis / New York City / Paris / Lausanne, in collaboration with Palm Springs Art Museum. The Palm Springs showing is funded in part by the museum’s Western Art Council and its Gold Sponsors Donna MacMillan and Harold Matzner, and Mary Ingebrand-Pohlad, along with support from Carol and Jim Egan, Terra Foundation for American Art through Board Member Gloria Scoby, Luc Bernard and Mark Prior, and the museum’s Photography Collection Council. Exhibition Season Sponsors are Dorothy Meyerman and Marion and Bob Rosenthal.

Changing the Tone: Contemporary American Indian Photographers features photographs and videos by artists of Native American heritage including Gerald Clarke, Will Wilson, Kent Monkman, Nicholas Galanin, Shelley Niro, and Lewis de Soto. In images that reflect on portraiture, cultural heritage, and their relationship to the land, these artists offer diverse perspectives on Native American identity as well as on critical issues around photography as a documentary medium, i.e., the extent to which it is fact, fiction, or some combination of both. These works provide a contemporary context for Curtis’s historical photographs. Changing the Tone is organised by Palm Springs Art Museum with generous support from Roswitha Kima Smale and John Renner.

Press release from the Palm Springs Art Museum

 

More images from the exhibition

These reproductions are freely available online (from websites such as the Library of Congress and Wikipedia).

 

Edward S. Curtis (American, 1868-1952) 'Self Portrait' 1899

 

Edward S. Curtis (American, 1868-1952)
Self Portrait
1899
Photogravure

 

Edward S. Curtis (American, 1868-1952) 'Chief Joseph - Nez Perce' 1903

 

Edward S. Curtis (American, 1868-1952)
Chief Joseph – Nez Perce
1903
Photogravure

 

The earth is the mother of all people, and all people should have equal rights upon it.

I believe much trouble would be saved if we opened our hearts more.

Treat all men alike. Give them the same law. Give them an even chance to live and grow.

It does not require many words to speak the truth.

 

Chief Joseph

Hin-mah-too-yah-lat-kekt, Hinmatóowyalahtq̓it in Americanist orthography, popularly known as Chief Joseph or Young Joseph (March 3, 1840 – September 21, 1904), succeeded his father Tuekakas (Chief Joseph the Elder) as the leader of the Wal-lam-wat-kain (Wallowa) band of Nez Perce, a Native American tribe indigenous to the Wallowa Valley in northeastern Oregon, in the interior Pacific Northwest region of the United States.

He led his band during the most tumultuous period in their contemporary history when they were forcibly removed from their ancestral lands in the Wallowa Valley by the United States federal government and forced to move northeast, onto the significantly reduced reservation in Lapwai, Idaho Territory. A series of events that culminated in episodes of violence led those Nez Perce who resisted removal, including Joseph’s band and an allied band of the Palouse tribe, to take flight to attempt to reach political asylum, ultimately with the Lakota led by Sitting Bull, who had sought refuge in Canada.

They were pursued eastward by the U.S. Army in a campaign led by General Oliver O. Howard. This 1,170-mile (1,900km) fighting retreat by the Nez Perce in 1877 became known as the Nez Perce War. The skill with which the Nez Perce fought and the manner in which they conducted themselves in the face of incredible adversity led to widespread admiration among their military adversaries and the American public.

Coverage of the war in United States newspapers led to widespread recognition of Joseph and the Nez Perce. For his principled resistance to the removal, he became renowned as a humanitarian and peacemaker. However, modern scholars, like Robert McCoy and Thomas Guthrie, argue that this coverage, as well as Joseph’s speeches and writings, distorted the true nature of Joseph’s thoughts and gave rise to a “mythical” Chief Joseph as a “red Napoleon” that served the interests of the Anglo-American narrative of manifest destiny.

 

Nez Perce

‘The Nez Perce’ /ˌnɛzˈpɜːrs/ (autonym: Niimíipu) are an Indigenous people of the Plateau, who live in the Pacific Northwest region of the United States, which is on the Columbia River Plateau. They are federally recognized as the Nez Perce Tribe and currently govern their reservation in Idaho. Anthropologists have written that the Nez Perce descend from the Old Cordilleran Culture, which moved south from the Rocky Mountains and west into lands where the tribe coalesced. Their name for themselves is Nimíipuu (pronounced [nimiːpuː]), meaning, “The People,” in their language, part of the Sahaptin family…

Nez Perce is a misnomer given by the interpreter of the Lewis and Clark Expedition at the time they first encountered the Nez Perce in 1805. It was a French term meaning “pierced nose.” This is an inaccurate description of the tribe. They did not practice nose piercing or wearing ornaments. The “pierced nose” tribe lived on and around the lower Columbia River in the Pacific Northwest and are commonly called the Chinook tribe by historians and anthropologists. The Chinook relied heavily upon salmon, as did the Nez Perce. The peoples shared fishing and trading sites but the Chinook were much more hierarchical in their social arrangements.

 

Edward S. Curtis (American, 1868-1952) 'At the Old Well – Acoma' 1904

 

Edward S. Curtis (American, 1868-1952)
At the Old Well – Acoma
1904
Photogravure

 

Acoma Pueblo (/ˈækəmə/; Western Keresan: Haak’u; Zuni: Hakukya; Navajo: Haak’oh) is a Native American pueblo approximately 60 miles (97 km) west of Albuquerque, New Mexico in the United States. Three villages make up Acoma Pueblo: Sky City (Old Acoma), Acomita, and Mcartys. The Acoma Pueblo tribe is a federally recognised tribal entity. The historical land of Acoma Pueblo totaled roughly 5,000,000 acres (2,000,000 ha). Only 10% of this land remains in the hands of the community within the Acoma Indian Reservation.

 

Edward S. Curtis (American, 1868-1952) 'Geronimo – Apache' 1905

 

Edward S. Curtis (American, 1868-1952)
Geronimo – Apache
1905
Platinum print

 

Geronimo

Geronimo (Mescalero-Chiricahua: Goyaałé [kòjàːɬɛ́] “the one who yawns”; June 16, 1829 – February 17, 1909) was a prominent leader from the Bedonkohe band of the Chiricahua Apache tribe. From 1850 to 1886 Geronimo joined with members of three other Chiricahua Apache bands – the Chihenne, the Chokonen and the Nednhi – to carry out numerous raids as well as resistance to US and Mexican military campaigns in the northern Mexico states of Chihuahua and Sonora, and in the southwestern American territories of New Mexico and Arizona. Geronimo’s raids and related combat actions were a part of the prolonged period of the Apache-American conflict, that started with American settlement in Apache lands following the end of the war with Mexico in 1848…

Geronimo was not counted a chief among the Apache. At any one time, only about 30 to 50 Apaches would be numbered among his personal following. However, since he was a superb leader in raiding and revenge warfare he frequently led numbers larger than his own following. Among Geronimo’s own Chiricahua tribe many had mixed feelings about him – while respected as a skilled and effective leader of raids or warfare, he emerges as not very likeable, and he was not widely popular among the other Apache. Nevertheless, Apache people stood in awe of Geronimo’s “powers” which he demonstrated to them on a series of occasions. These powers indicated to other Apaches that Geronimo had super-natural gifts that he could use for good or ill. In eye-witness accounts by other Apaches Geronimo was able to become aware of events, as they happened, though they were at a far distant place, and he was able to anticipate events that were in the future. He also demonstrated powers to heal other Apaches.

Apache

The Apache (/əˈpæ/; French: [a.paʃ]) are culturally related Native American tribes from the Southwestern United States and Northern Mexico. These indigenous peoples of North America speak Southern Athabaskan languages, which are related linguistically to Athabaskan languages in Alaskaand western Canada. Apache people traditionally have lived in Eastern Arizona, Northern Mexico (Sonora and Chihuahua), New Mexico, West Texas, and Southern Colorado. Apacheria, their collective homelands, consists of high mountains, sheltered and watered valleys, deep canyons, deserts, and the southern Great Plains…

Apache groups are politically autonomous. The major groups speak several different languages and developed distinct and competitive cultures. The current post-colonial division of Apache groups includes Western Apache, Chiricahua, Mescalero, Jicarilla, Lipan, and Plains Apache (also known as the Kiowa-Apache). Apache groups live in Oklahoma and Texas and on reservations in Arizona and New Mexico. Apache people have moved throughout the United States and elsewhere, including urban centres.

 

Edward S. Curtis (American, 1868-1952) 'The Piki Maker' 1906

 

Edward S. Curtis (American, 1868-1952)
The Piki Maker
1906
Vintage goldtone

 

Piki is a bread made from corn meal used in Hopi cuisine.

 

Edward S. Curtis (American, 1868-1952) 'Qahatika Girl' 1907

 

Edward S. Curtis (American, 1868-1952)
Qahatika Girl
1907
Photogravure

 

Qahatika

The Qahatika (or Kohatk) were a Native American tribe of the Southwestern United States. They were apparently a sub-tribe of the Tohono O’Odham, and lived in the vicinity of present-day Quijotoa, Arizona.

According to Edward Sheriff Curtis, the Qahatika belonged to the Pima group of tribes and lived in five villages “in the heart of the desert south of the Gila River”, about forty miles from the Pima reservation. A legend said that after the Pima suffered defeat in a war with Apache, the tribe fled and split. One splinter of the tribe, the ancestors of Qahatika, went into the barren desert and settled there in separation from other Pimas. The Qahatika, according to Curtis, managed to find land suitable for growing wheat. Their method of “dry farming” relied exclusively on winter rainfall: the soil near their villages was capable of retaining winter moisture for a whole season, and a few winter rains guaranteed a fair crop in summer. The Qahatika seen by Curtis were “almost identical in appearance” to Pima and Papago. They retained the Pima art of basket weaving and developed their own tradition of pottery. Their houses were built almost exclusively of dried giant cactus carcasses.

 

Edward S. Curtis (American, 1868-1952) 'Shot in the Hand – Apsaroke' 1908

 

Edward S. Curtis (American, 1868-1952)
Shot in the Hand – Apsaroke
1908
Photogravure

 

Crow or Apsaroke

The Crow, called the Apsáalooke in their own Siouan language, or variants including Absaroka, are Native Americans, who in historical times lived in the Yellowstone River valley, which extends from present-day Wyoming, through Montana and into North Dakota, where it joins the Missouri River. Today, they are enrolled in the federally recognised Crow Tribe of Montana.

Pressured by the Ojibwe and Cree peoples (the Iron Confederacy), who had earlier and better access to guns through the fur trade, they had migrated there from the Ohio Eastern Woodland area to settle south of Lake Winnipeg, Canada. From there, they were pushed to the west by the Cheyennes. Both the Crow and the Cheyennes were then pushed farther west by the Lakota (Sioux), who took over the territory from the Black Hills of South Dakota to the Big Horn Mountains of Montana; the Cheyennes finally became close allies of the Sioux, but the Crows remained bitter enemies of both Sioux and Cheyennes. The Crow were generally friendly with the whites and managed to retain a large reservation of over 9300km despite territorial losses. Since the 19th century, Crow people have been concentrated on their reservation established south of Billings, Montana. They also live in several major, mainly western, cities. Tribal headquarters are located at Crow Agency, Montana.

 

Edward S. Curtis (American, 1868-1952) 'Waiting in the Forest – Cheyenne' 1910

 

Edward S. Curtis (American, 1868-1952)
Waiting in the Forest – Cheyenne
1910
Photogravure

 

Cheyenne

The Cheyenne (/ʃˈæn/ shy-an) are one of the groups of indigenous people of the Great Plains and their language is of the Algonquian language family. The Cheyenne comprise two Native American groups, the Só’taeo’o or Só’taétaneo’o (more commonly spelled as Suhtai or Sutaio) and the Tsétsêhéstâhese (also spelled Tsitsistas). These tribes merged in the early 19th century. Today, the Cheyenne people are split into two federally recognised groups: Southern Cheyenne, who are enrolled in the Cheyenne and Arapaho Tribes in Oklahoma, and the Northern Cheyenne, who are enrolled in the Northern Cheyenne Tribe of the Northern Cheyenne Indian Reservation in Montana.

 

 

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