Contemporary Western Art

On a recent visit to the Buffalo Bill Center of the West in Cody, Wyoming I found myself drawn to their contemporary art selection. Here are four of my favorites:

Tonto’s Dream, 2013 by David Bradley. Credit: Buffalo Bill Center of the West
Tonto’s Dream, 2013 by David Bradley. Credit: Whitney Western Art Museum/Buffalo Bill Center of the West

Artist David Bradley is a Minnesota Chippewa Indian whose work often comments on the commercialization of Native cultures in a humorous way. Here, he portrays Tonto, the Indian sidekick of the Lone Ranger, a popular TV character from the 1950s. Western clichés and Indian stereotypes fill the canvas: Buffalo Gals, ghost riders, and Tonto himself. Traditional Native American culture survives in a few scattered beads, pottery shards, and petroglyphs, while the widespread symbol of today’s American Indian the casino, is prominently represented by signs and a deck of cards.

The painting is based on a famous 1897 work by the influential French artist Henri Rousseau called “The Sleeping Gypsy” (shown below).  For Bradley, the lion is transformed into this mountain lion. In the foreground, that sleeping gypsy is now a sleeping Tonto. If you look on the left-hand side, you’ll see the Lone Ranger peeking out from a rock.

The Sleeping Gypsy, 1897 by Henri Rousseau. Credit: Museum of Modern Art
The Sleeping Gypsy, 1897 by Henri Rousseau. Credit: Museum of Modern Art

By referencing iconic works of European art like “The Sleeping Gypsy,” Bradley asserts his right to tap into artistic traditions beyond his roots and adopts it for his own.

The Menagerie, 2007-2011 by Michael Scott Credit: Whitney Western Art Museum/ Buffalo Bill Center of the West
The Menagerie, 2007-2011 by Michael Scott Credit: Whitney Western Art Museum/Buffalo Bill Center of the West

Michael Scott is a contemporary artist who currently lives in Santa Fe, New Mexico. Scott finds inspiration for his subjects and style in history, art history, and the western landscape and people near his home. In “The Menagerie” Scott imagines Buffalo Bill as the caretaker for an exotic bird menagerie. Symbolism for each bird references the personality of Buffalo Bill, who stands as the “ring leader” of the birds in the painting. Note the hummingbird at Buffalo Bill’s left ear, which was a symbol used by 17th century European artists to signify the fleeting nature of life. The peacock is associated with vanity and therefore reflects one quality of Buffalo Bill. The composition and subject reference a major American 18th century painting by Charles Wilson Peale that depicted a self-portrait of the artist in his museum (shown below).

The Artist in His Museum 1822 by Charles Wilson Peale Credit: Pennsylvania Academy of the Fine Arts
The Artist in His Museum 1822 by Charles Wilson Peale
Credit: Pennsylvania Academy of the Fine Arts
A Contemporary Sioux Indian, 1978 by James Bama Credit: Whitney Western Art Museum/Buffalo Bill Center of the West
A Contemporary Sioux Indian, 1978 by James Bama Credit: Whitney Western Art Museum/Buffalo Bill Center of the West

James Bama left a successful illustration career and his New York home for the solitude of the Absaroka Mountains of Wyoming and life as a Realist painter. Often overlooked in the scope of American art, Bama’s paintings hold their own when compared to other outstanding American Realists.

Bama has portrayed a contemporary Indian who maintains a relationship with the past but has to find his place in the white man’s world. The message on the wall behind the subject echoes the artist’s theme of the nonacceptance of Indians in mainstream American society.

The Wild Rose by Buckeye Blake Credit: Buffalo Bill Center of the West
The Wild Rose by Buckeye Blake Credit: Buffalo Bill Center for Western History

Buckeye Blake’s painting, The Wild Rose, ia based on world-champion bronc rider Fannie Sperry Steele and her trick horse Sultan. Steele is a rodeo legend from Montana who was the first woman inducted into the Rodeo Hall of Fame. “I love the West as well as its history,” Blake says. “It’s a delicate balance in a hard land, an epic nuance in an incredible orchestration of light, shadow, color, and space—to begin to capture such a symphony is both sacred and humbling.”

Fannie at the Winnipeg Stampede, 1913
Fannie at the Winnipeg Stampede, 1913

 

 

 

 

 

Seth Eastman and Ojibwe

The Ojibwe, Anishinaabe or Chippewa are the second-largest population among First Nations of Canada.  In the United States, they have the fourth-largest population among Native American tribes. The Ojibwe dominated their traditional enemies, the Lakota and Fox and the Sioux.  By the end of the 18th century, they controlled nearly all of present-day Michigan, northern Wisconsin, and Minnesota. They also controlled the entire northern shores of lakes Huron and Superior on the Canadian side. The Ojibwe allied with the French against Great Britain and its colonists in the Seven Years’ War and the French and Indian War.  Hoping to protect them against settler’s encroachment on their territory they sided with the British against the United States in the War of 1812.   Following this war the United States government tried to forcibly remove all of the Ojibwe to Minnesota.

Dakota Encampment by Seth Eastman,1850   Credit:  Minnesota Digital Library; Nicollet County
Dakota Encampment by Seth Eastman,1850 Credit: Minnesota Digital Library; Nicollet County

Seth Eastman was a soldier artist. After graduating from West Point he was transferred to Fort Snelling, the country’s northernmost frontier post in Minnesota. Consumed by an unquenchable passion to preserve for posterity the customs of a race he thought to be dying, Captain Eastman was amassing an amazing portfolio of paintings of Indian life.   Living among the Indians, Eastman became fluent in their language and familiarized himself with the whole complex fabric of their culture.

While he was stationed at Fort Snelling Eastman married a 15 year old Indian girl, the daughter of Cloud Man, a Dakota chief.  In 1832 he left for another military assignment soon after the birth of their baby girl, Winona (also known as Mary Nancy Eastman).  He declared this first tribally sanctioned marriage ended when he left.  In 1835 when Eastman returned to West Point he married his second wife, Mary Henderson.   Eastman, his new wife and five children returned to Fort Snelling for the next seven years visually recording the life of the Dakota and Ojibwa people.  In 1850 Eastman gained recognition for producing 300 illustrations that were published in a six volume series about the life of the American Indian.

Indian Sugar Camp by Seth Eastman,1853 Credit:  Newberry Library, Chicago/Getty Images

Indian Sugar Camp by Seth Eastman,1853 Credit: Newberry Library, Chicago/Getty Images

A seasonal activity specific to the Woodlands-based Ojibwe people, the image depicts the tapping of maple trees by Anishinaabe women with spiles for sap, and the subsequent boiling down of the sap to produce maple sugar. Eastman adds a traditional birch bark home (wigwam) for anthropological interest. Anishinaabe people participate in the traditional annual manufacture of maple sugar to this day.

Tanning Buffalo Skin by Captain Seth Eastman   Credit:  Newberry Library, Chicago Bridgeman Art Library
Tanning Buffalo Skin by Captain Seth Eastman
Credit: Newberry Library, Chicago
Bridgeman Art Library
Gathering Wild Rice by Captain Seth Eastman, 1853  Credit:  Newberry Library, Chicago Bridgeman Art Library
Gathering Wild Rice by Captain Seth Eastman, 1853
Credit: Newberry Library, Chicago
Bridgeman Art Library

Eastman’s peaceful, hardworking figures show a more realistic view of the lives of American Indian women.

Seth Eastman’s print depicting group of Dakota women playing a traditional gambling game circa 1850 called Plum Stones.  Credit:  Minnesota Historical Society,
Seth Eastman’s print depicting group of Dakota women playing a traditional gambling game circa 1850 called Plum Stones. Credit: Minnesota Historical Society,

This game is accompanied by songs and playful mocking while betting on which colors the thrown stones will show, and continues to be played during pow-wows and other tribal get-togethers.

Eastman retired from active duty at the rank of lieutenant colonel. He was brevetted brigadier general in 1866 and in 1867 served on modified assignment in Washington, D.C., where he was commissioned to paint scenes of American Indians and United States forts for the Capitol.

Eastman died of a stroke while painting at his home in Washington, D.C., on August 31, 1875.

The Minnesota Historical Society has excellent examples of Dakota and Ojibwe crafts.  Here’s just a sampling:

Dakota man’s War Honors Shirt overlaid with beaded shoulder bands, sleeve bands, and triangular neckline bibs, all edged with white ermine pelts and both natural and dyed horsehair. made by a Plains woman  ca. 1875  Credit:  Minnesota Historical Society
Dakota man’s War Honors Shirt overlaid with beaded shoulder bands, sleeve bands, and triangular neckline bibs, all edged with white ermine pelts and both natural and dyed horsehair. made by a Plains woman ca. 1875 Credit: Minnesota Historical Society

 

Among the many beautiful objects made for everyday use are origami-like folded and sewn birch bark containers called makuk. Used for the storage of food, money, and other small items, these baskets can be intricately engraved.  This makak has a rectangular base and an oval mouth with slanting sides. It is made from a single piece of bark with the red side of the bark on the exterior and the white on the interior. The container is sewn together at the ends using a row of bark strip stitches. The rim is reinforced with a wood strip sewn on with bark fiber strips. The exterior sides are decorated with geometric patterns created by scraping the red bark when wet.
Among the many beautiful objects made for everyday use are origami-like folded and sewn birch bark containers called makuk. Used for the storage of food, money, and other small items, these baskets can be intricately engraved. This makak has a rectangular base and an oval mouth with slanting sides. It is made from a single piece of bark with the red side of the bark on the exterior and the white on the interior. The container is sewn together at the ends using a row of bark strip stitches. The rim is reinforced with a wood strip sewn on with bark fiber strips. The exterior sides are decorated with geometric patterns created by scraping the red bark when wet. Credit: Minnesota Historical Society
Male cloth doll, possibly Ojibwe, with beaded facial features and earrings. This doll depicts a man in the type of formal dress – beaded shirt and leggings, an apron, and two bandolier bags strapped across his chest – that can be seen on men dancing at pow wows to this day.  Credit:  Minnesota Historical Society
Male cloth doll, possibly Ojibwe, with beaded facial features and earrings. This doll depicts a man in the type of formal dress – beaded shirt and leggings, an apron, and two bandolier bags strapped across his chest – that can be seen on men dancing at pow wows to this day. Credit: Minnesota Historical Society
Ojibwa beaded velvet dance apron ca. 1893    Credit:  Minnesota Historical Society
Ojibwa beaded velvet dance apron ca. 1893 Credit: Minnesota Historical Society