Tesi sul tema "Indians of North America – Art – Exhibitions"

In December 1927, Emily Carr's paintings were shown for the first time in central Canada in an exhibition called Canadian West Coast Art - Native and Modern. This event was held at the National Gallery of Canada in Ottawa, and marked a major turning point in Carr's career, for it brought her acceptance by the intellectual and artistic elite with their powerful networks of influence, as well as national acclaim in the public press. To this point, art historical writings have tended to focus on the artist and her own experiences, and in the process, the importance of this experimental exhibition in which her work was included has been overlooked and marginalized. This thesis attempts to redress this imbalance by examining the exhibition in detail: first, to analyze the complexities of its ideological premises and the cultural implications of juxtaposing, for the first time in Canada, aboriginal and non-native artistic production within an art gallery setting; second, to consider the roles played by the two curators, Eric Brown, Director of the National Gallery, and C. Marius Barbeau, chief ethnologist at the National Museum; and third, to indicate the ways in which Emily Carr's works and those of the other non-native artists functioned within the exhibition. During the 1920s, both the National Gallery and the National Museum were caught up in the competitive dynamic of asserting their leadership positions in the cause of Canadian nationalism and the development of a national cultural identity. In this 1927 exhibition, these issues of nationalism, self-definition and the development of a distinctly "Canadian" art permeated its organization and presentation. The appropriated aboriginal cultural material in the museum collections that had languished within storage cases was to be given a contemporary function. It was to be redeemed as "art," specifically as a "primitive" stage in the teleological development of the constructed field of "Canadian" art history. In this elision process, the curators relegated the native culture to a prehistoric and early historic past, suppressing its own parallel historical and cultural development. The exhibition also presented the native objects as an available source of decorative design motifs to be exploited by non-native artists, designers and industrial firms in their production of Canadian products, underlining the assumption of the right to control and manipulate the culture of the colonized "Other." Emily Carr"s twenty-six paintings, four hooked rugs and decorated pottery represented the largest contribution from any single artist. In their interpretations of the native culture, Carr and the other non-native artists were also engaged in a "self-other" definition, and had filtered their perceptions through the practices and conventions of western art traditions, especially in the use of modernist techniques. In the context of the exhibition, the artistic production by the fourteen non-native artists, including Carr, was caught up in a reaffirmation of the ideological and cultural positions of the two curators and the institutions they represented. The alternate discourses that could have been provided by the native people remained unheard.
Arts, Faculty of
Art History, Visual Art and Theory, Department of
Graduate

Thesis (M.A.)--University of Nevada, Reno, 2006.
"May, 2006." Includes bibliographical references (leaves 241-257). Library also has microfilm. Ann Arbor, Mich. : ProQuest Information and Learning Company, [2006]. 1 microfilm reel ; 35 mm. Online version available on the World Wide Web.

This thesis is a stylistic study of the prehistoric art record from the Northwest Coast of North America. Its purpose is three-fold: to describe the spatial and temporal variation in the stylistic attributes of prehistoric art; to evaluate theories on the evolution of the Northwest Coast art tradition; and to comment on the possible factors behind variation in the prehistoric art record. This study examines stylistic attributes related to representational imagery, concentrating on five variables: decorated forms, carving techniques, design elements, design principles, and motifs. The core sample consists of anthropomorphic and zoomorphic images from dated archaeological contexts; a total of 242 artifacts from 58 sites are examined. The material is presented in chronological order corresponding to the Gulf of Georgia prehistoric cultural sequence. The major finding of this study is that by the end of the Locarno Beach phase or the beginning of the Marpole phase the essential character of the Northwest Coast art style had developed. There are new developments in the late period, but the evidence presented suggests a previously undocumented stylistic continuity from the late Locarno Beach phase to historic Coast Salish art with no decline in quality or productivity. This study indicates that, as far back as the record extends, three-dimensional, naturalistic forms and two-dimensional incising and engraving techniques have equal antiquity. From the Locarno Beach phase onward the flat, engraved style and the three-dimensional sculpture style developed together; the formline concept developed very early out of the raised, positive lines created by deep engraving in antler.
Arts, Faculty of
Anthropology, Department of
Graduate

Thesis (Ph. D.)--University of California, Riverside, 2010.
Includes abstract. Available via ProQuest Digital Dissertations. Title from first page of PDF file (viewed May 19, 2010). Includes bibliographical references. Also issued in print.

This thesis contributes to the knowledge of museology, anthropology and Native American studies. It is an analysis of the discourse that surrounded The Spirit Sings: Artistic Traditions of Canada's First Peoples, an exhibition prepared by the Glenbow in Calgary as the 'flagship' of the Olympic Arts Festival in 1988. After the Lubicon Indians of Northern Alberta called for a boycott of The Spirit Sings, in attempt to draw critical attention to their long outstanding lands claim, a large and heated debate ensued involving several disciplines, particularly anthropology and museology. Much of this debate took place in the print media, therefore a large body of material remains to be reviewed and studied. The intent of this thesis is to illustrate that the issue of museological representation of First Nations was one of the most central themes discussed in the discourse, but to argue that the major players dealt with this issue on only the most concrete level and therefore largely neglected to recognize that the issue of First Nation's representation was not just a concern over museum interpretation but more importantly an issue of the contested authenticity of national and cultural claims.
vi, 335 p. ; 29 cm.

Thesis (Ph. D.)--University of California, San Diego, 2008.
Title from first page of PDF file (viewed July 23, 2008). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 214-232).

This study represents five years of research on the symbolic cosmologies of four Plains Indian tribes: the Crow, the Pawnee, the Kiowa, and the Cheyenne. Although the lexicons of the four tribes reveal many color and number patterns, there appear to be certain color and number categories that are more pervasive than others. Review of the early ethnographies and folklore texts has found the color categories of red, yellow, black, and white to be significant symbols in both ritual and myth. Further investigation suggests symbolic patterns involving the numbers two and four are also important to the Crow, Pawnee, and Cheyenne. Kiowa ritual and folklore patterns reveal the numbers two, four, and ten to be dominant numbers. Through the early ethnographies, the color red and the number four, among others, were found to be symbolically significant. Red frequently symbolized the rank of a chief, a warrior, and a virtuous woman or wife. The number four often represented symbolic gestures or motions such as those seen in the arts of painting, dancing, or drumming. This symbolic linkage of color and number patterns has been expressed in rituals such as the Sun Dance and the Morning Star Sacrifice. The Sun Dance was practiced with variations by the Crow, Kiowa, and Cheyenne. The Pawnee practiced the Morning Star Sacrifice.
Thesis (M.A.)--Wichita State University, College of Liberal Arts and Sciences, Dept. of Anthropology.

This study examines rock art sites containing scratched petroglyphs in the Bennett Hills, Idaho. Despite their research potential, scratched petroglyphs have received little attention in rock art research or literature. This study contributes valuable data to scratched rock art research and the corpus of rock art research in general. Two samples of ten scratched petroglyph sites were examined and recorded for a total of twenty petroglyph sites. Using formal and contextual research methods, multiple attributes of scratched petroglyphs are identified and analyzed. The formal qualities of scratched petroglyphs are examined to define the extent and to characterize the motif assemblage. Formal qualities were also studied to test hypotheses concerning the relationship between scratched and pecked petroglyph styles and associations between scratched petroglyphs and other archaeological phenomena. The contexts of scratched petroglyphs are studied on site and landscape scales to identify correlations with other archaeological phenomena and environments. The formal analyses revealed that there are more scratched petroglyphs in the Bennett Hills than records and literature currently indicate. Few site records document the presence of scratched petroglyphs, although as a result of this analysis it appears to be ubiquitous in the Bennett Hills. It is possible that scratched petroglyphs are under recorded in other locales as well, and that further investigations may identify a greater frequency of scratched petroglyphs throughout the Great Basin. Proper identification of scratched petroglyphs may alter how these properties are evaluated and in turn how they are managed. The Bennett Hills encompass a limited and unique assemblage of scratched petroglyph motifs that are dissimilar to petroglyphs manufactured using other techniques. This is significant in that it helps support the idea that scratched petroglyphs are distinct. Rather than just an alternative method to pecking, scratched petroglyphs serve a unique function that is different from and independent of pecked petroglyphs. Contextual analyses indicated that scratched petroglyphs are located in patterned and significant associations with artifacts, features, environments, and landscapes. The contextual analysis suggested that scratched rock art was produced in a public context in close proximity to subsistence related activities, perhaps in association with resource gathering events. There are various hypotheses that deal with the interaction between scratched and pecked petroglyph styles. Scratched petroglyphs occur both independent of and in association with other pecked petroglyph styles, although scratched petroglyphs do not commonly occur with any one pecked motif. When scratched and pecked petroglyph styles overlap scratched petroglyphs are always later than and superimposed over earlier pecked petroglyphs. Data was collected to test three hypotheses concerning the intention of association between scratched and pecked petroglyphs. It does not appear that scratched petroglyphs serve to obliterate earlier pecked petroglyphs or function as a sketch that would be pecked later. There is evidence that some scratched petroglyphs enhance earlier pecked petroglyphs however, this hypothesis cannot sufficiently describe the range of patterns and associations found in the Bennett Hills scratched petroglyph assemblage. Hypotheses suggesting associations between scratched rock art and other archaeological phenomena were also examined. The association between scratched petroglyphs and scratched stones is deserving of further research. It may also be too soon to dismiss the association between scratched petroglyphs and quartz. The examination of scratched petroglyphs in the Bennett Hills provides a unique insight into the minds of the makers of these petroglyphs, contributing valuable data our knowledge of the prehistoric peoples of the Bennett Hills and surrounding areas.

Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, September 2006.
Thesis Advisor(s): Anna Simons. "September 2006." Includes bibliographical references (p. 67-68). Also available in print.

Archaeological sites in the New World are the fragile and non-renewable remains of cultures which flourished for thousands of years prior to European contact and displacement. Sites which escape the effects of erosion and development often fall victim to vandalism. Cultural resources, including rock art and other archaeological sites, are protected by state and federal laws which prohibit the removal or disturbance of the sites, whether from development or from vandalism. Vandalism is frequently seen as a problem for law enforcement rather than a problem for cultural resource management. Management plans which include cultural resource protection provisions and guidelines often focus on threats to cultural resources from development, and omit planning which targets vandalism. The rock art sites of the Columbia River Gorge National Scenic Area ("Scenic Area") have been affected by developments such as The Dalles Dam and by the vandalism. In this study, the nature and degree of vandalism to the rock art sites in the Scenic Area is considered in the context of public awareness of, and access to, these sites. Rock art sites which are easily located and which have been the focus of public awareness are hypothesized to be the most severely vandalized. To test this hypothesis, fifteen of the 44 rock art sites in the Scenic Area were selected for study, and were assessed for kind and degree of vandalism, and means and ease of access. The results of analysis yielded two statistically significant associations of variables which support the hypothesis: an association between vandalism and public awareness of sites, and an association between vandalism and the primary means of access. The analysis suggests that public awareness is one of the most important issues which land managers must address when designing cultural resource protection plans.

Les peintures rupestres de l’Ontario font partie du grand ensemble de l'art rupestre du Bouclier Canadien. Ce terme recouvre une réalité géologique autant qu'ethnographique, puisque cette région est essentiellement habitée par les Algonquiens. La retraite des glaces laissa un paysage criblé de lacs et de cours d'eau dont les artistes amérindiens peignirent les roches riveraines. Les peintres élirent de préférence des rochers de granit ou de gneiss, lissés par les glaces et plongeant, le long des rivages, presque à la verticale dans l'eau.

Depuis une dizaine d'années, les recherches en art rupestre se développent de plus en plus :de nouvelles techniques, ainsi que des interprétations récentes, prenant plus en compte les autres domaines scientifiques font leur apparition. Toutes ces approches sont largement diffusées par des colloques, des congrès et des périodiques spécialisés. Néanmoins, elles sont encore peu appliquées dans de nombreuses régions, les représentations ne faisant généralement l'objet que d'un relevé succinct, d'une identification des principaux motifs et d'une chronologie relative incertaine. Dans les années '60, Leroi-Gourhan rejetait, à juste titre pour l'art pariétal européen, le comparatisme ethnologique et il préconisait de "recevoir directement du Paléolithique ce qu'il apportait spontanément". Les spécialistes européens se focalisèrent alors sur les peintures et gravures et les étudièrent de la même manière que n'importe quel artefact archéologique (typologie, chronologie, carte de répartitions, analyse quantitative…). Au contraire, en Amérique et en Australie, où l'approche ethnographique et ethnologique est possible, les chercheurs se concentrèrent principalement sur ce dernier axe de recherche. Les dernières recherches en Europe de l'art pariétal paléolithique ont démontré l'importance d'une approche à la fois plus objective, plus exhaustive et plus contextuelle, approche qui fait encore malheureusement très largement défaut dans les travaux consacrés aux art rupestres, notamment les peintures rupestres du Bouclier canadien. Or, ces manifestations "esthétiques" sont susceptibles de nous livrer des informations non seulement sur le fonctionnement mental et spirituel des hommes qui les ont réalisées, par l'analyse des contenus graphiques mais aussi sur leur fonctionnement social grâce à la reconstitution des diverses chaînes opératoires mises en œuvre pour leur obtention. Il est donc désormais indispensable de lier les deux approches et de traiter ces documents archéologiques, tant d’un point de vue anthropologique qu’archéologique. C’est-à-dire, en analysant les peintures dans leur contexte (importance du rocher et des fissures, position du rocher sur le lac et importance de la voie de communication) et en les reliant à ce que nous connaissons de la mythologie et des pratiques culturelles des sociétés amérindiennes.

Doctorat en philosophie et lettres, Orientation histoire de l'art et archéologie
info:eu-repo/semantics/nonPublished

Thesis (Ph. D.)--University of New Mexico, 2004.
"July 2004." eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 172-178).

Thesis (Ph. D.)--University of California, Los Angeles, 1987.
Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 387-421).

Six First Nations women artists tell their stories about learning their art and culture. Previous research has paid little attention to the learning experiences of First Nation women artists. Ethnographic research methods were used in this qualitative study. Field research included video and audio recorded intensive open-ended interviews with three Coastal Salish women from Sechelt, British Columbia, and three Cree women from Pukatawagan, Manitoba, as they tel l how essential learning and teaching, art and culture are to them, their children and their communities. This study shows that there is a need for curricular reform and teacher education reform so that the school experiences for First Nations students will reflect and be sensitive to their histories, traditions and overall cultural identities. From testimonies presented in this thesis, it is evident that effective teaching of relevant cultural art content that results in meaningful learning leads to increased self knowledge, confidence and pride.

Thesis (Ph. D.)--Stanford University, 1998.
UMI copy paged continuously. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 320-325).

Thesis (M.A.)--Florida State University, 2004.
Advisor: Dr. Kathryn Josserand, Florida State University, College of Arts and Sciences, Department of Anthropology. Title and description from dissertation home page (viewed June 17, 2004). Includes bibliographical references.

In this dissertation, I chart the conflicting and shifting assertions of meaning for Northwest Coast objects in Canada through a series of representational projects implemented between 1922 and 1961, beginning in January 1922, with the prosecution by the Department of Indian Affairs of participants in the Cranmer potlatch. The intersection between the concept of the 'fatal impact' or death of First Nations societies under European modernization, federal assimilationist policies, the government's exercise of disciplinary control, and the expansion of public museum collections was explicitly illustrated when the Lekwiltok, Mamalillikulla, and the Nimpkish peoples surrendered over seventeen cases of ceremonial objects in exchange for suspended sentences for violating the potlatch ban. The dissertation concludes by examining the Gitanyow agreement, engineered between 1958 and 1961, in which Gitanyow laws, histories and territories would be published by the government of British Columbia in exchange for the removal and replication of four crest poles. The raising of the poles' replicas in 1961 coincided with Canadian parliament's approval of the enfranchisement of First Nations people, the theoretical end to the era of assimilation in Canada. These events bookend a period in which representation continued to be entwined with politica and social conditions created by the Indian Act that depended on promulgating views that First Nations lifeways were vanishing. However, production of Northwest Coast objects retained significance throughout this period, such objects playing complex and multifaceted roles. Because of the symbolic and financial value many Euro-Canadians attached to First Nations objects, "art" proved an avenue for communicating First Nations-related social, political and economic issues. The objects produced or displayed between 1922 and 1961 operated through the projects I describe in the intertwined transformative processes of identity construction and boundary marking among individual First Nations groups and within Canadian national identity. Through these projects, important steps were taken in formulating two major characteristics of the post-1960 period: 1. a burgeoning market in Northwest Coast objects constructed as "traditional;" and 2. First Nations activism for land claims and self-determination using "tradition" and "art" as a platform in activism for land claims and self-determination.

In this study I interviewed fourteen professional, First Nations women artists who work predominantly in the so-called men's style of Northwest Coast art. I conclude that these artists challenge the rigid dichotomy set forth in the literature between men's and women's art by successfully working as carvers and designers in the formline style.

Text in English with abstracts in English, Afrikaans and isiZulu. Translated titles in Afrikaans and isiZulu.
This study examines the symbiotic relationships between Hopi traditional arts, the use of art and narrative as mnemonic device, and embedded references to the Fourth World narrative that describes how the Hopi people climbed from a troubled Third World into the current spatio-temporal era, the Fourth World. (The original oral narrative was published by anthropologist Harold Courlander and anonymous consultants in 1971 as The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions.) This study posits that the traditional arts of the Hopi and their forebears serve as visual and oral reiterations of the Fourth World narrative, including their emergence from an opening in the earth known as the sipaapuni. After promising to live a harsh but reverent life, the land’s guardian, Maasaw, made the arid southwestern North American land theirs. The Hopi people call these lands Hopi Tutskwa, the original home of the migrating “Ancestral Puebloan” predecessors. The Hopi consider objects, habitation sites, structures, and other sacred features to be these ancestors’ embodied “footprints.” This study describes how diverse Hopi arts are both Ancestral Puebloan “footprints,” and what archaeologists define as “exographic” objects or mnemonic forms of “symbolic storage.” The use of mnemonic objects within the Puebloan culture has been documented as early as 1630 by Fray Alonso de Benavides who noted the use of “knotted strings” as a form of recording “sins” (Morrow, 1996:42). As they relate to mnemonic technology, Hopi arts and lifeways expand the boundaries of Western art history studies to include elements of archaeology and anthropology. Within these interdisciplinary contexts, objects and imagery are not simply “art” in the Western sense, but embodiments of cultural belief and visual reiterations of oral narratives which preserve intrinsic cultural knowledge and belief. This study suggests that what has previously been categorised as Hopi “art” within Western academic contexts is instead an extension of the West’s tradition of ekphrasis, or simply “writing about art.” Therefore, Western academia inappropriately emphasises chronological form, style, and development within Hopi arts rather than the significant cognitive role art plays within the culture of the people. As traditional metaphors for or reiterations of the Fourth World narrative, this study shows how content embedded within Hopi arts is most appropriately studied through iconological and mytholinguistic analysis as they best serve the Hopi people’s non-Western oracy-based tradition.
Hierdie studie ondersoek die simbiotiese verhoudings tussen die Hopi se tradisionele kunsvorme; hulle gebruik van kuns en narratief as mnemoniese middele; en ingebedde verwysings na die Vierdewêreld-narratief wat vertel hoe die Hopi-nasie bo ’n veelbewoë Derde Wêreld kon uitstyg en die huidige tydruimtelike era, die Vierde Wêreld, kon betree. (Die oorspronklike orale narratief, The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions, is in 1971 deur die antropoloog Harold Courlander en anonieme konsultante gepubliseer.) Hierdie studie voer aan dat die tradisionele kunste van die Hopi’s en hul voorvaders dien as visuele en orale reïterasies van die Vierdewêreld-narratief, insluitende hulle verskyning deur ’n opening in die aarde wat as die sipaapuni bekend staan.Nadat hulle beloof het om 'n moeilike dog eerbiedige lewe te leef, het die bewaker van die land, Maasaw, die woestynagtige suidweste van Noord-Amerika aan hulle gegee. Die Hopi-nasie het hierdie streek Hopi Tutskwa, die oorspronklike tuiste van die swerwende “Voorvaderlike Puebloaanse” voorgangers, genoem. Die Hopi beskou objekte, woonterreine, strukture en ander heilige elemente as vergestaltings van die voorvaders se “voetspore”.Volgens die studie is uiteenlopende Hopi-kunsvorme nie net Voorvaderlike Puebloaanse “voetspore” nie, maar ook die “eksografiese” objekte of mnemoniese vorme van “simboliese bewaring” wat deur argeoloë omskryf word. Die aanwending van mnemoniese objekte in die Puebloaanse kultuur is reeds in 1630 opgeteken deur Fray Alonso de Benavides. Hy het vermeld dat knope in toue gemaak is om van “sondes” boek te hou (Morrow, 1996:42). Die verband wat Hopi-kunsvorme en -lewenswyses met mnemonise tegnologie hou, verbreed die grense van Westerse kunsgeskiedenisstudie om ook elemente van argeologie en antropologie in te sluit. In hierdie interdissiplinêre kontekste is objekte en beelde nie net eenvoudig “kuns” in die Westerse sin van die woord nie; dit is ook ’n vergestalting van kulturele oortuigings en visuele reiterasies van orale narratiewe wat intrinsieke kulturele kennis en oortuigings bewaar. Hierdie studie voer aan dat dit wat voorheen in Westerse akademiese kontekste as Hopi-“kuns” gekategoriseer is, in werklikheid ’n verlenging is van die Westerse ekphrasis-tradisie, wat eenvoudig beteken “om oor kuns te skryf”. Westerse akademici plaas dus ’n onvanpaste klem op die chronologiese vorm, styl en ontwikkeling van Hopi-kuns in plaas daarvan om die kognitiewe rol wat kuns in die kultuur speel, te beklemtoon. Hierdie studie toon hoe die ingebedde inhoud van Hopi-kunsvorme, as tradisionele metafore vir en reiterasies van die Vierdewêreld-narratief, op die mees gepaste wyse bestudeer kan word deur ikonologiese en mitolinguistieke ontleding van die Hopi-nasie se nie-Westerse tradisie wat op geletterdheid van die gesproke woord (oracy) gebaseer is.
Lolu cwaningo luhlolisisa ubuhlobo bobudlelwane obukhona phakathi kobuciko bamasiko endabuko amaHopi, ukusetshenziswa kobuciko nokulandisa njengamadivaysi aphathelene nokukhumbuza kanye nezinkomba ezifakwe emlandweni Wesine Womhlaba ochaza ukuthi abantu bamaHopi bakhuphuka kanjani ezweni elabe liyinkinga ukufinyeleleni kulesikhathi sanamuhla soMhlaba Wesine. (Indaba yokuqala elandisayo exoxwayo yashicilelwa umuntu oyisazi seanthropholoji esaziwa ngokuthi nguHarold Courlander kanye nabaxhumanisi abangaziwa ngonyaka ka1971 njengengoMhlaba Wesine wamaHopi: Indaba Yokubonga Amaqhawe abantu abangaMandiya angamaHopi njengoba Kugcinwe kuyiZinganekwane Namasiko abo). Lolu cwaningo lubonisa ukuthi ubuciko bamasiko bamaHopi kanye nabokhokho babo babedlulisa imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ekulandiseni ngoMhlaba Wesine, kufaka phakathi ukuvela kwawo ekuvuleni emhlabeni owaziwa ngokuthi yisipaapuni. Ngemuva kokuthembisa ukuthi uzophila impilo enzima kodwa ehloniphekile, umgcini wezwe uMasaaw wenza umhlaba omelele eningizimu nasentshonalanga neNyakatho neMelika ukuthi ube ngowabo. AmaHopi abiza lemihlaba ngokuthi yiHopi Tutskwa, okuyikhaya langempela olwafuduka “koKhokho wePuebloan” owayekhona esikhundleni ngaphambilini. AmaHopi abheka izinto, izindawo zokuhlala, izakhiwo kanye nezinye izici ezingcwele ukuba zibe yilezo zinto ezifakwe "ezinyathelweni" zokhokho. Lolu cwaningo luchaza ubuciko obuhlukahlukene bamaHopi obusho “izinyathelo” Zokhokho bePuebloan kanye nalokho okuchazwa ngabantu abaphenya ngezinto zasendulo okuthiwa ama-akhiyoloji njengezinto "eziyi ekzografi " noma izinto iziphathelene nokukhumbula okuthile "okuwuphawu olugciniwe". Ukusetshenziswa kwezinto eziphathelene nokukhujulwayo osikweni lwamaPuebloan laqoshwa phansi kusukela eminyakeni ye-1630 nguFray Alonso de Benavides oye waqaphela ukusetshenziswa “kwezintambo eziboshiwe” njengento yokuqopha noma ukurekhoda “izono” (Morrow, 1996:42) Njengoba zihlobene nobuchwepheshe bezinto ezikhunjulwayo, ubuciko bamaHopi nokuphila kwabo kwandisa imingcele yezifundo zomlando yaseNtshonalanga okufaka phakathi izinto zama-akhiyoloji nama anthropholoji. Ngaphakathi komongo wezizinda ezahlukene, izinto nemifanekiso akuzona nje izinto ezilula “eziwubuciko” ngokomqondo waseNtshonalanga, kodwa ukukhombisa izinkolelo zamasiko kanye imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ezigcina ulwazi lwangaphakathi olujwayelekile lwamasiko nenkolelo. Lolu cwaningo lubonisa ukuthi yini eyabekwa yahlelwa nje "ngobuciko" bamaHopi ngaphakathi kwezimo zezemfundo zaseNtshonalanga kunalokho kwandiswa isiko laseNtshonalanga okuwu buciko bokukhuluma, noma “ukubhala ngosiko”. Ngakho-ke, izazi ngezemfundo zaseNtshonalanga zagcizelela okungalungile ngendlela yokulandelana, isitayela nentuthuko ngaphakathi kobuciko bamaHopi esikhundleni sendima ebalulekile yokuqonda edlalwa ubuciko osikweni lwabantu. Njengamazwibela wendabuko wokungathekisa noma ekulandiseni ngoMhlaba Wesine ngokuphindaphindiwe, lolu cwaningo lubonisa ukuthi okuqukethwe kufakwe kanjani ebucikweni bamaHopi okuyindlela efanelekile okufundwa ngayo kusetshenziswa ukuhlaziya ayikhonoloji kanye nesayensi ephathelene nolimi lwezinganekwane njengoba babechaza abantu abangamaHopi olwakhelwe osikweni lokuxoxwa ngomlomo okungelona lwaseNtshonalanga.
Art History, Visual Arts and Musicology
D. Litt. et Phil. (Art History)