Akoka'tssini: "Aíssksinima'tstohki"

Thursday, August 14, 2008

"Aíssksinima'tstohki"

Medium(s): Pen & Ink, Pencil, White Acrylic, B&W Paper
December 13, 2006

- - -
High School -Senior Project- class, this was my first multi-media piece to start off my independent senior project of conveying traditional culture through art. Here I have referanced from a famous Niitsitapi photo by Curtis of Bear Bull. I entitled this aíssksinima'tstohki which is the word for teacher/instructor, which our elders and old ones always were and are to us as younger generations. They held many of our people's old stories, ranging from the times before we had dogs instead of horses, the battle of Omahkai'stoo & Ksiistsikomm (Raven & Thunder) over the man's wife, etc. He symbolizes our entities, who we were as people before we were forced to change our ways, lifestyle, and beliefs. Our views on hair, the land, and our relatives that walked the earth with us. Naato'si (the sun being), iinii (the buffalo one which we survived because of) and all the other animals that shared power with humans, and overall Ihtsipaitapiyopa, the overall Creator, the Essence and Source of All Life. This piece is dedicated to who we were, the "real", original people. The Niitsitapi, the Aapatohsipikani, Amsskaapipiikani, Kainai, Siksika, and all the red nations who we lived next to and shared this continent with.

---Artist's Critique---

A very well done multi-media composition, using a black and white theme regarding all the mediums used in it. The face of Bear Bull has immense detail and is very accurately proportionate to the real photo of this man. The dark lines and use of pointalism for some shading really displays diverse techniques of design. The location of the upper layer being in the top left corner is very unique versus making it "perfectly" balanced by centering it.
Some changes could be better craftsmenship of the outter-edge cut design of the white paper, to where the sizes are equal all the way down and across the bottom. Glue stains from the gluegun are apparent on the bottom and should have been given more delicacy when placed. Also his hair I believe should have been left alone with the ink, versus trying to combine the graphite with the ink and meld the two. The corner designs on the 3 corners of the piece should have continued onto the white paper only made black with ink or even cut out the design to it uses the lower black layer's exact color and texture.

2 comments:

UnknownOctober 26, 2021 at 1:10 PM
What is the for Indigenous People who are Blackfeet from Montana?
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UnknownOctober 26, 2021 at 1:12 PM
What is the Clan name for Blackfeet Indigenous People from Montana?
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The Artist

MY THESIS - "By any measure, we live in an extraordinary and extreme time. Language can no longer describe the world in which we live like it used to. With antique ideas and old formulas, we continue to describe a world that is no longer present. In this loss of language, the word gives away to the image as the 'language' of exchange, in which critical thought disappears to a diabolic regime of conformity - they hyper-real, the omnipresent image. Language, real place gives way to numerical code, real to virtual; metaphor to metamorphosis; body to disembodiment; natural to supernatural; many to one. Mystery disappears, replaced by the illusion of certainty in technological perfection. Technological acceleration does not affect out way of living - it is our new and comprehensive host of life, the environment of living itself. It is not the effect of technology on the environment, culture, economy, religions, etc., but rather that all these categories exist in technology. In this sense technology is new nature. The living environment, old nature, is replaced by a manufactured milieu, an engineered host-synthetic nature. In a real sense, we are off planet, swelling on the lunar surface of stone, cement, asphalt, glass, steel and plastics, engulfed in the atmosphere of radioactive oxygen and electromagnetic vibrations - the soothing aroma of atomic nuclear energy, the soothing lullabies of the machine. The common notion tells us that technology is neutral, that we can use it for good or bad. Though, in my opinion, we do not use technology, we live technology; technology is our way of life. Being sensitive entities, we always have and will become our environment - we become what we see (or may not see), what we hear, what we eat, what we smell, what we touch, etc. Where doubt and questioning is prohibited (indigenous or not), we become, without question, the environment we live in. With our Indigenous origins based in the natural order, should this context radically change, the mysterious nature of the human being shall also radically change - a change that will reflect the transformation of nature itself, whether it be a turning point or vanishing point. Natural diversity becomes a burnt offering, sacrificed to the infinite appetite of technological homogenization. We now live in the fiction of science. We are most definitely now, not in some made-up future, cyborgs. As we always have been, we are at one with our environment - we are technology. In this 'wonderland', freedom becomes the pursuit of our technological, industrial, and material happiness. Our standard of living is predictated on commodity consumption, as the practice our new spirituality is "pray for more". In vehicles of ecstasy, with cinematic engines of inertia at audiovisual speed, trans-port and tele-port blend into one. The beginning becomes the end. The 'port' disappears in the speed of light. The nanosecond, technological speed, transforms reality as it creates an ecstatic phenomena of compelling and unparalleled intensity. By human measure, charismatic technique portends the miraculous, as it engenders the condition of 'exit velocity' - a condition that blurs human perceptions, shatters all meanings, drains all content and breaks our bonds with the earth's natural order. All locations are consumed into the startling terra firma of the image, a demonic conformity that is the genesis of man. In this shadow of the mass, all previous definitions crumble. The 'time' and 'space' of history exist to a homogenized zone of no return. In this supernatural implosion of g-force, human moorings give way, sending humans out-of-orbit into the void of technological space. The loss of original habitat and our subsequent relocation into accelerated space, throws nature into catastrophe, as it engenders traumatic stress syndrome as the now normal condition of post-human existence. Technology, while promising comfort and happiness as its 'result', means power, means control, means conformity, means destiny. Technology creates a condition of war that is at once both universal and unseen. The explosive tempo of technology is war; the untellable violence of genocide, relocation and assimilation in technology is war. All of us, are refugees driven from our human and indigenous state."
- 22 year oldart student at the University of South Dakota. Majoring in Fine Arts (double emphasis in Printmaking and Painting), and a minor in American Indian Studies.
- My medium strength would have to be ink mediums such as inkwash, pen & ink, printmaking, lithography, etc. The finer and sharper the point the better. Though I have an increasing strength and interest in color usage with pastels and painting.
- My grandfather was an amazing artist, focusing mostly on landscape and WWII Veteran topics and is well known and highly regarded in the surrounding communities he impacted in central Massachusetts. He spent a lot of his time teaching me to draw what I see, and I've taken that to many different levels.

Oscar Howe Letter to Philbrook Art Center, after being rejected for not being "Indian Art", 1958

"Whoever said that my paintings are not in Traditional Indian style has poor knowledge of Indian art, indeed. There is much more to Indian art than pretty, stylized pictures. There is also power and strength and individualism [emotional and intellectual insight] in the old Indian paintings. Every bit in my paintings is a true studied fact of traditional paintings. Are we to be held back forever with one phase of Indian painting, with no right for individualism? Dictated to as the Indian always has been, put on reservations and treated like a child, and only the white man knows what is best for him. Now, even in art, you little child do what we think is best for you, nothing different. Well, I'm not going to stand for it. Indian art can compete with any art in the world, but not as a supressed art. I see so much of the management and treatment of my people, it makes me cry. My father died here about three years ago in a little shack, my two brothers still living there in shacks, never enough to eat, never enough clothing. This is one reason I have tried to keep the fine ways and culture of my forefathers alive, but one could easily become a social protest painter. I can only hope the Art world will not be one more contributor to holding us in chains."

Thursday, August 14, 2008

"Aíssksinima'tstohki"

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Oscar Howe Letter to Philbrook Art Center, after being rejected for not being "Indian Art", 1958