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James Brady was a mid twentieth-century Indigenous political organiser, trapper, prospector, writer, and intellectual. He was also a prolific photographer. This article considers the significance and aesthetics of Brady’s photographic archive through the lens of Indigenous visual sovereignty. Brady was Métis - one of Canada’s three recognised Indigenous peoples along with First Nations and Inuit. The Métis engaged in two conflicts with the Canadian state and negotiated the entry of a province into confederation. For a significant period of history, they lived outside Canadian infrastructures, whether the system of First Nations’ reserves created in the post-treaty era or Euro-Canadian settlements. Particularly vulnerable to land loss and displacement, the Métis were in desperate condition when Brady first began travelling with his camera. Brady’s photographs document the political rebirth of Métis people and the resilience and persistence of Métis communities in northern Alberta and Saskatchewan. They bear photographic witness to the lived experience of sovereignty rooted to place and continue to resonate with his subjects and their descendants
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Résumé livre : The Cultural Work of Photography in Canada is an in-depth study on the use of photographic imagery in Canada from the late nineteenth century to the present. This volume of fourteen essays provides a thought-provoking discussion of the role photography has played in representing Canadian identities. In essays that draw on a diversity of photographic forms, from the snapshot and advertising image to works of photographic art, contributors present a variety of critical approaches to photography studies, examining themes ranging from photography's part in the formation of the geographic imaginary to Aboriginal self-identity and notions of citizenship. The volume explores the work of photographs as tools of self and collective expression while rejecting any claim to a definitive, singular t... Source: Publisher
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As bell hooks points out in “Aesthetic Inheritances: History Worked by Hand,” writing an inclusive art history is no easy task. Until very recently, Aboriginal women have been written out of Canadian art history, or rather art history has been written around us. How do we write ourselves in? It falls far beyond simple insertion; the erasures are far too deep. Insertion presumes a simple forgetfulness, an oversight, a neglecting of the obvious. Insertion assumes a presence. It implies a shared mode of history, a common belonging to a collective archive, and an agreed-upon understanding of what it means to be an artist. Beyond the important considerations of race, gender, culture, and social class, our distinct legal status in Canada must be acknowledged. This was particularly true for women artists working between 1880 and 1970. For much of the time period under consideration, First Nations communities lived under a profoundly restrictive regime of colonial power. Relationships between First Nations people and the Canadian state have been defined by the Indian Act, a piece of legislation enacted in 1876 and surviving, through many amendments and revisions, until the present time.
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The culmination of three seminars at SAR's Indian Arts Research Center (IARC) that brought together Native women artists to discuss the balancing of their art practice with the myriad roles, responsibilities, and commitments they have. The artworks were diverse in media and content and are featured in the plates section of this volume, along with the artist statements that accompanied the pieces in the exhibit. The chapters reflect some of the seminars emerging themes: gender, home/crossing, and art as healing/art as struggle
Explorer
1. Approches
2. Auteur.rice.s et créateur.rice.s
- Auteur.rice autochtone (4)
- Autrice (4)
- Créateur.rice autochtone (4)
- Créatrice (2)
4. Corpus analysé
- Amérique du Nord (4)
4. Lieu de production du savoir
- Amérique du Nord (4)