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Ce mémoire cherche à dresser l'historiographie de l'artiste anishnabé Nadia Myre. Il s'agit d'une analyse à la fois qualitative et quantitative de près de 200 textes récoltés au sujet de l'artiste du début de sa carrière (1995) jusqu'en 2016. En plus d'offrir une visualisation de l'accomplissement de celle-ci avec la création d'une feuille de calcul, le présent mémoire cherche aussi à analyser les différents propos des auteur.es au sujet de la pratique d'une artiste autochtone en territoire appelé Canada. Les œuvres les plus marquantes de l'artiste sont également analysées en profondeur.

L’exposition Öndia’tahterendih, oubliées ou disparues : Akonessen, Zitya, Marie et les autres, créée par la Boite Rouge Vif, une OBNL autochtone du Québec, et la commissaire wendate Sylvie Paré, présente 10 artistes rendant hommage aux femmes et aux filles autochtones touchées par le féminicide autochtone, tout en cherchant à mobiliser le public. Je souhaite dans le cadre de cet article explorer les stratégies mises en place au sein de l’exposition, telle qu’elle a été présentée au musée de la Civilisation du Québec en 2018. Je conclurai en explorant l’inscription de l’exposition dans le développement d’un commissariat engagé autochtone au Canada.

Les ossements animaux occupent des fonctions pratiques et rituelles extrêmement variées et complexes au sein des cultures ancestrales atikamekw et innue, que ce soit sur le plan spirituel, alimentaire, artistique ou autre. Encore aujourd’hui, en plus d’évoquer le trépas, les ossements font référence aux pratiques de communication avec les esprits animaux - comme la scapulomancie - et à la vision holistique du monde chez les peuples algonquiens. En intégrant des peaux et des fragments de squelettes animaux à leurs oeuvres portant sur des réalités contemporaines de pertes et de négociations intimes et collectives d’ordre culturel et territorial, les artistes Sonia Robertson et Eruoma Awashish parviennent à réactualiser le pouvoir de guérison et de résurgence traditionnellement associé aux ossements. Ainsi, la mise en scène d’os permet à ces créatrices de réécrire l’histoire de lieux chargés de sens et de réaffirmer l’importance actuelle de notions spirituelles, identitaires et culturelles autochtones ancestrales dans un contexte de réaffirmation collective et individuelle

This major retrospective publication confirms Carl Beam (1943 - 2005) as one of North America's most important artists. Beam broke new ground throughout his career, notably as the first artist of Native Ancestry (Ojibwe) to have his work purchased by the National Gallery of Canada as Contemporary Art. Working in various mediums - photography, oil, acrylic, stone, cement, wood, ceramics and found objects - Beam's work continually explored the tensions between Western and Aboriginal relations. Featuring more than 50 of Beam's most remarkable works from his early career in the 1970s to the end of his production in the early 2000s, this richly illustrated monograph illuminates the artist's investigations into the metaphysical aspects of Western and Indigenous culture, while powerfully illustrating the wideranging physicality of his work. Source: Publisher

Catalogue d'une exposition tenue à l'origine au "First People's Hall of the Canadian Museum of Civilization", prise en charge par Gerald McMaster. Publié avec le "Canadian Museum of Civilization

Indigenous peoples are making their own spaces online, using art as the backdrop for cross-cultural dialogue. Cyberspace—the websites, chat rooms, bulletin boards, virtual environments, and games that make up the internet—offers Aboriginal communities an unprecedented opportunity to assert control over how we represent ourselves to each other and to non-Aboriginals. This article introduces the concept of Aboriginally determined territories in cyberspace and discusses how these can be defined, maintained, and expanded. We will do this within the Canadian context, though much of the discussion is pertinent to Aboriginal communities in other parts of the world. We draw on lessons learned from creating and curating CyberPowWow, an Aboriginally determined online gallery, to propose Aboriginal Territories in Cyberspace, a series of initiatives to expand Aboriginal presence online. These include expanding CyberPowWow into an ongoing community of new media artists addressing Aboriginal issues; developing Skins, a project in which elders work with youth to explore tribal stories through the use of online virtual environments; and laying the foundations for Within Reservations, which will function as a blueprint for equipping Aboriginals for full participation in the ongoing revolution in networked information technologies.

Indigenous Futurisms: Transcending Past/Present/Future investigates a major trend in Contemporary Native Art--the rise of futuristic or science-fiction inspired Native American art. The essays and artworks present the future from a Native perspective and illustrate the use of Indigenous cosmology and science as part of tribal oral history and ways of life. Several of the artists use sci-fi related themes to emphasize the importance of Futurism in Native cultures, to pass on tribal oral history and to revive their Native language. However, Indigenous Futurism also offer a way to heal from the traumas of the past and present--the post-apocalyptic narratives depicted in some of the artworks are often reality for Indigenous communities worldwide.

Aboriginal Territories in Cyberspace (AbTeC) is a research network of artists, academics and technologists centrally concerned with Indigenous representation in, and production of, digital media (AbTeC, 2008). AbTeC investigates and identifies ways for Indigenous peoples to tell our stories via networked technologies, and in so doing, strengthen our communities while proactively participating in shaping cyberspace. We are based at Concordia University, in Montreal, Quebec.

This essay considers the intersectionality between the field of art history focused on the subject category of Native American or Indigenous art and Indigenous Studies. Methodological gaps in the field of art history are discussed through the canonical genre of landscape art with a comparative reference to key exhibitions; Land Spirit Power: First Nations at the National Gallery of Canada, (1992), The West As America: Reinterpreting Images of the Frontier, 1820-1920, (1991), Submuloc Show/Columbus Wohs (1992), Our Land/Ourselves: Contemporary Native American Landscape (1991) and Picturing the Americas: Landscape Painting from Tierra del Fuego to the Artic (2015). The aestheticization of the colonization of the Americas as represented in the genre of landscape art is interrogated as a form of historical violence that needs to be decolonized within the field of art history.

In Partial Recall, twelve Native American artists and writers look deep into the images that have shaped our ideas of "Indianness," and explore the complex relationship of photography to identity. For this volume, edited and introduced by Lucy Lippard, each contributor has chosen one or two photographs as the point of departure for their original poetic, historical, political, or autobiographical essays. With an additional portfolio of more than sixty photographs drawn from around the country, Partial Recall is a unique and valuable anthology.

Multiple expressions of sovereignty beyond a narrow legal interpretation are discussed through the artwork of contemporary Iroquois artists, G. Peter Jemison (Seneca), Alan Michelson (Mohawk), Samuel Thomas (Cayuga), and Marie Watt (Seneca). Michelson's installation at the Massena homeland security border checkpoint between the United States, Canada, and the Mohawk Nation, titled The Third Bank of the River, draws on the Guswentah or Two Row Wampum underscoring the problematic yet ongoing assertion of Haudenosaunee sovereignty. A link is made between the work of these artists and the 2008 Courtney Hunt film, Frozen River, based on the cultural and political understanding of the Two Row Wampum. The Guswentah is discussed as a demonstration of sovereignty and is historicized through Cayuga chief Deskaheh's call for the recognition of Haudenosaunee sovereignty at the League of Nations in Geneva, in 1923, John Mohawk's 1978 Basic Call to Consciousness, and more recently, Taiaiake Alfred's 1999 Peace, Power, Righteousness. These artists demonstrate the critical role they play in the ongoing formation of sovereignty as a visual or aesthetic issue in conjunction with its historic legal positioning.

Résumé livre : 4e de couv.: Les mutations qui se sont amorcées à partir de la fin de la Seconde Guerre mondiale et qui connaissent une accélération rapide avec les crises sociales, culturelles, économiques et environnementales contemporaines ont transformé le paysage muséal et les visions dont les musées se soutiennent et qu'ils entretiennent. La plupart des travaux produits au cours de ces années ont été portés par ces transformations et y contribuent : la recherche en muséologie s'est elle-même dissociée de la recherche dans les musées dans les années 1980. De plus, quelque chose s'est noué entre un tournant communicationnel dans les musées et un développement de la réflexion théorique et critique sur la communication. Dans une approche résolument pluridisciplinaire, cet ouvrage se propose d'analyser ces évolutions dans leurs dimensions institutionnelles, culturelles, communicationnelles, historiques, patrimoniales. Les perspectives réunies ici contribueront, sans aucun doute, à mettre au jour les mouvements de fond actuels, les tendances qui travaillent les institutions elles-mêmes, et le poids de ces changements dans la formulation des enjeux théoriques en muséologie.

The goal of this research is to examine Aboriginal feature film production in Canada, specifically within the genre of drama. This report documents the rise of Indigenous cinema worldwide and examines Canada's public funding landscape including funding allocations to Aboriginal feature film production from Canada's public funders of film over a five-year period from 2007 to 2012. This report also examines the barriers to feature film production for Aboriginal content creators in Canada, and suggests areas of opportunity that can be targeted in order to boost production in this sector. Aboriginal film production is a relatively young sector, with scarce research existing on the industry. To address this gap in the available information on the sector, the researchers expanded the scope of the study beyond public funding agencies in Canada to include data from public funding agencies in Australia and New Zealand. Aboriginal feature film production in Canada is situated within a global Indigenous cinema context. Australia and New Zealand, in particular, are two pillars of global Indigenous film that offer a realistic point from which to compare Canada's progress. As a result, data from Australia and New Zealand are included in the study, as well as one model in the United States.

"Incorporating evocative objects from the Museum's collections, this thought-provoking exhibition presents eight contemporary Aboriginal artists whose works explore the ways in which past and present continue to merge and shape one another. This exhibition features eight striking installations, including more than 25 individual artworks by internationally renowned artists Suvinai Ahsoona, Faye HeavyShield, Cheryl L’Hirondelle, Isuma Productions (Zacharias Kunuk and Norman Cohn), Brian Jungen, Alan Michelson, Nadia Myre and Kent Monkman. Five of the eight works, which include video, sound, sculpture, drawings, painting and performance art, were created specifically for this exhibition. Co-organized by the Royal Ontario Museum’s Institute for Contemporary Culture and the imagineNATIVE Film + Media Arts Festival. Co-curated by Kerry Swanson and Candice Hopkins.

"Art for a New Understanding, an exhibition from Crystal Bridges Museum of American Art that opened in October 2018, seeks to radically expand and reposition the narrative of American art since 1950 by charting a history of the development of contemporary Indigenous art from the United States and Canada, beginning when artists moved from more regionally-based conversations and practices to national and international contemporary art contexts. This accompanying book documents and expands on the histories and themes of this exciting exhibition. This fully illustrated volume includes essays by art historians and historians and reflections by the artists included in the collection. Also included are key contemporary writings--from the 1950s onward--by artists, scholars, and critics, investigating the themes of transculturalism and pan-Indian identity, traditional practices conducted in radically new ways, displacement, forced migration, shadow histories, the role of personal mythologies as a means to reimagine the future, and much more. As both a survey of the development of Indigenous art from the 1950s to the present and a consideration of Native artists within contemporary art more broadly, Art for a New Understanding expands the definition of American art and sets the tone for future considerations of the subject. It is an essential publication for any institution or individual with an interest in contemporary Native American art, and an invaluable resource in ongoing scholarly considerations of the American contemporary art landscape at large."

Mapping Modernisms" brings together scholars working around the world to address the modern arts produced by indigenous and colonized artists. Expanding the contours of modernity and its visual products, the contributors illustrate how these artists engaged with ideas of Primitivism through visual forms and philosophical ideas. Although often overlooked in the literature on global modernisms, artists, artworks, and art patrons moved within and across national and imperial borders, carrying, appropriating, or translating objects, images, and ideas. These itineraries made up the dense networks of modern life, contributing to the crafting of modern subjectivities and of local, transnationally-inflected modernisms. Addressing the silence on indigeneity in established narratives of modernism, the contributors decenter art history's traditional Western orientation and prompt a re-evaluation of canonical understandings of twentieth-century art history. 'Mapping Modernisms' is the first book in Modernist Exchanges, a multivolume project dedicated to rewriting the history of modernism and modernist art to include artists, theorists, art forms, and movements from around the world."