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Native american culture and traditions
Native american culture and traditions
Native American traditions then and now
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Masks
For hundreds of years masks have played an important role in the lives of the Native Americans of the Northwest Coast. They signify ancient traditions dating from antiquity to present day. The dramatic, colorful masks of the Northwest Coast are some of the most fascinating artifacts produced by Native Americans.
Mask Making
Although the different tribes throughout the Northwest Coast have different traditions and cultures, there are many techniques and styles which are common to the entire region. Traditionally, a maskmaker is an anonymous artisan, always male and always of high status. The artisans who produced masks were not artisans by profession. They were expected to take part in hunting and fishing responsibilities in addition to their craft. In order to carve a mask, the artisan would normally go into seclusion in order to concentrate fully on the task of carving the mask. Masks are typically carved from red cedar wood. The artisan must take into careful consideration what shrinkage or warping might occur in his work before measuring for a mask. In ancient times, the artisan would have traditionally crafted tools for gouging, shaping, and cutting fine details. However, in the late 18th century, European trade brought superior cutting tools to Native Americans, making masks much easier to produce. This allowed not only a greater number of masks to be made, but also more complex masks with moving parts! Another important feature of mask making is painting. The designs painted on masks of the Northwest coast are traditional forms. Forms painted with black paint are typically to add emphasis to facial features, while other colors are added for decoration. Eyes and eyebrows are usually painted black. The paint t...
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... vital role they played in tribal ceremonies, but they are now considered by many to be art objects of high worth.
1. Northwest Coast Indians Coloring Book 2. Edward Malin, A World of Faces, p. 50
Bibliography
Malin, Edward, A World of Faces: Masks of the Northwest Coast Indians. Timber Press, Portland Oregon, 1978
King, J.C.H., Portrait Masks from the Northwest Coast of America.. Thames and Hudson 1979
Smith, Tom, Northwest Coast Indians Coloring Book.. Troubador Press, New York, 1993
Wyatt, Gary, Spirit Faces: Contemporary Masks of the Northwest Coast. Douglas and McIntyre, Vancouver/Ontario, 1994
Holm, Bill, Northwest Coast Indian Art: An Analysis of Form. University of Washington Press, Seattle and London, 1965
Carlson, Roy L. , Indian Art Traditions of the Northwest Coast. Archaeology Press, Simon Fraser University, Burnaby, B.C., 1976
The Royal Alberta Museum holds a sacred object of the First Nations groups of Alberta and Saskatchewan, the Manitou Stone. This sacred object has a vast history to the Aboriginals but also has much controversy that surrounds it. Hundreds of years ago the object was removed from its original spot and was moved back and forth across the Canada, eventually ending up in Edmonton at the Royal Alberta Museum. This sacred object was said to have many powers for the First Nations people and when it was taken it brought great hardship to the First Nations groups that believed in the power of the Manitou Stone. This is only the beginning of the issues that surround this sacred object. Many different Aboriginal groups claim to own the piece but no decision has been made as to where the object should be placed. With the Manitou Stone now in the Royal Alberta Museum issues arise about the proper housing of the item and whether or not it should be retained in a museum or if it should be on First Nations land. Where the Manitou Stone is placed brings many complications and struggles for the Aboriginal people that claim ownership of the sacred object. When researching this object I was initially unaware of the significance that a museum could have to groups of people and the struggles that this could bring to these groups. This paper will explore the significance of the stone, the various viewpoints on why the object was moved originally from Iron Creek, who claims ownership to the object, and whether or not a museum is the proper place for sacred objects like the Manitou Stone to be kept.
In conclusion the Kwakiutl tribe is steadfast in tradition and culture. The works of the Kwakiutl artists and the leaders of the religious ceremonies are most certainly working hand in hand carrying on traditions past on from earlier generations. The Kwakiutl artisans have mastered the art of making ceremonial masks and these masks will continue to play an intricate role in the lives and living of the villagers for years to come.
Print. Waldman, Carl. " Sioux." Encyclopedia of Native American Tribes, Third Edition.
Zigmond, M. L. (1986). Kawaiisu. In W. C. Sturtevant, Handbook of North American Indians (Vol. 11, pp. 398-411). Washington: Library of Congress Cataloging in Publication Data.
Banks, D., Erodes, R. (2004). Dennis Banks and the Rise of the American Indian Movement. Ojibwa Warrior. Retrieved January 20, 2005, from http://www.oupress.com/bookdetail.asp?isbn=0-8061-3580-8
One such group, the Tlingit, used art to create and portray its rights, privileges, and talents inherited to them and became symbols of tribal importance. As they lived in extended family tribal canoe houses, they used art to decorate and empower their tribe in their social structures and often commissioned elaborate artwork in order to create jealousy within the groups. Because the Tlingit culture believed that they were all descendants of animals, the subject matter of most Tlingit art is a highly stylized representation of their ancestor animal. Though religious belief was integrated into Tlingit artwork, it remained an iconographic representation of a tribe’s lineage serving many roles such as power and protection.
Many tribes successfully preserved their art. For instance, local Indians of New Mexico still embroider beautiful blankets that have many geometric figures such as triangles and diamonds, similar to tessellations. See Figure 2 below (“Mathematics Used,” n.d.).
...744,” in The World Turned Upside Down: Indian Voices from Early America, ed. Colin G. Calloway (Boston: Bedford/St. Martin’s, 1994), 101
Your sparkling eyes gazed at the television, reading the word “Cinderella” by Disney. You had all your Cinderella toys lined up, ready to grab whenever necessary. Your Cinderella pajamas on, and your tea set is all prepared.Your mom adored your love for princesses. Didn’t we all love to sing along to the Disney movies about princesses and true love? Peggy Orenstein sure didn’t. Peggy Orenstein, the author of Cinderella Ate My Daughter has a sharp opinion about how a “pretty and pink” culture is influencing girls in a negative way. The author proves this argument by discussing gender colorization, dolls, and princesses.
Grinde, Donald, and Bruce Johansen. Ecocide of Native America: Environmental Destruction of Indian Lands and Peoples. Santa Fe, NM: Clear Light Publishers, 1995. Print.
Arthroscopic knee ligament repair is a procedure to repair a tear in one or more of the tough, cord-like tissues that connect bones (ligaments) in the knee. This procedure is done by placing a thin tube with a light and camera on the end (arthroscope) through a small incision in the knee. The arthroscope sends images to a monitor in the operating room, and the images are used to help perform the surgery. This procedure is less invasive than open knee surgery.
Calloway, C. G. (2012). First peoples A documentary survey of American Indian history (4th ed.). Boston, MA: Bedford/St. Martin’s.
of Native American Culture as a Means of Reform,” American Indian Quarterly 26, no. 1
A popular contemporary graffiti artist, Banksy, creates intriguing and intricate designs for public display on regular and everyday streets. His rising popularity serves as a catalyst for the renowned importance of the attainability of visual literacy. Visual literacy is the ability to understand and interpret the message of a visual image or object, and having this skill is becoming increasingly important in todays culture. According to Zemliansky, the first crucial step towards developing visual literacy is to treat visual messages as text and arguments. Although the message of most visual images are ambiguous, it is still logical to surmise that different ideas can stem from one image because of our varying perception due to varying experiences,
MacDougall, Brenda. One of the Family: Metis Culture in Nineteenth-Century Northwestern Saskatchewan. Vancouver: University of British Columbia Press, 2010.