Category Archives: Nature

Contemporary Pueblo Architecture Honors Ancient Beliefs

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Any visitor to Chaco Canyon National Historial Park (850-1250 CE) makes the journey to appreciate innovative masonry of the Great Houses, the precision of the ancient road system, and the astronomically aligned walls, windows, and kivas. But how do contemporary Pueblo architects incorporate these traditional beliefs in their 21st century projects?

A fascinating, in-depth exhibition, Restorying our Heartplaces: Contemporary Pueblo Architecture – on view at Albuquerque’s Indian Pueblo Cultural Center through December 7, 2025 – explores how modern Indigenous architects incorporate traditional world views into their work.

2023 photo Kivas at Pueblo Bonito,Chaco Canyon by curator Ted Jojola (Islela Pueblo) showing advanced masonry and architectural concepts.

For example, just look at the design of the National Museum of the American Indian’s Resource Center – an organic design, aligned to the four cardinal directions, with extensive use of cedar wood.

1999 plans for the National Museum of the American Indian Resource Center. Courtesy: Ted Jojola (Isleta Pueblo)
Views of the 1999 National Museum of the American Indian Cultural Resource Center in Suitland, Maryland. Courtesy: Lynn Paxson.

This exhibition coincides with the 50th anniversary of the 1975 Indian Self-Determination and Education Assistance Act – legislation that shifted Native American policy in the United States from assimilation to self-determination. Tribes were now able to initiate and run justice, government, health and education departments of their own – a change that triggered a construction boom for new schools and administrative buildings.

The show opens as an immersive experience in a large, circular gallery that introduces the core belief system and origin story of the Ancient Puebloans. Across a large screen in a vivid animation, the Pueblo people emerge into this world from a previous world. You watch them migrating outward in a spiral – symbols that are reflected across the art, murals, and photographs on the surrounding walls.

Mural by Dominic Aquero (Cochiti) with symbols of Pueblo creation; T-door represents the spiritual passage between two worlds (sky and Earth)

This experience sets the stage for the rest of the exhibition by showing how the stonework and beliefs reflected by the architecture of Ancient Puebloan centers points the way forward for Pueblo architects today.

2022 print by Gerald Dawavandewa (Hopi Cherokee) with T-shaped door for passage between worlds (sky and Earth]

The exhibition describes Ancient Puebloan architectural innovations – passive solar heating, precise window alignment, and masonry approaches. How did the Ancients achieve such precision in their dramatic Chaco and Mesa Verde buildings?

The curators present engineering and survey tools from archaeological excavations and modern survey backpacks side by side – plumb bobs, levels, and measuring devices.

Ancient stone and ceramic plumb bobs (from California and from Hewitt excavation at Rito de los Frijoles, Bandelier). Courtesy: Museum of Indian Arts & Culture/Lab of Anthropology.
Modern survey tools: level, tape measure, compass, brass plumb bob, wood, and string. Courtesy: curator Ted Jojola (Isleta Pueblo)

They also add comparisons of selenite used as window panels in Old Acoma’s Sky City (among the longest-inhabited communities in the US) and the contemporary architectural approach to windows in the recently built Acoma museum – a thoughtful reflection of the past

The exhibition directly addresses past HUD housing approaches on tribal lands – pushing suburban-style low-income housing, which moved families away from the traditional Pueblo plaza (the HeartPlace) and provided pitched-roof designs that blunted community cultural practices that utilized traditional Pueblo flat-roof construction.

The curators remind us of the continual upkeep required by adobe construction – a repeated communal task typically undertaken by a community’s women that happened on a regular, cyclical basis.  It’s also a reminder that Pueblo communities view buildings as living presences that evolve – not just concrete objects exist in a “finished” state.

Views of the 2000 campus for the Institute of American Indian Arts in Santa Fe. Courtesy: Paul Fragua (Jemez Pueblo)
Views of 2004 building designed by Janet Carpio (Laguna/Isleta Pueblos) for Pueblo of Isleta’s Headstart/Child Care Center.

Wall panels, blueprint books, and architectural models are used to demonstrate the contemporary innovations of Pueblo architects – the Resource Center of the National Museum of the American Indian (1999), the campus of the Institute of Amercian Indian Arts in Santa Fe (2000), and the Headstart Child Care Center for Isleta Pueblo (2004). Both incorporate design elements echoing the spiral migration path, alignment to the cardinal directions, and colors and elements of the Earth.

A huge multimedia interactive theater punctuates the walk-through – an immersive visit to Acoma’s new Cultural Center and Haa’ku Museum with tribal members and designers explaining the architectural details and how the buildings reflect the landscape and traditional belief systems.

Immersive interactive experience of Acoma’s new Cultural Center and Haa’ku Museum. Courtesy: Anna Seed Productions, Electric Playouse, and UNM ASPIRE.

The exhibition features the work of the Indiginous Design and Planning Institute (iD+Pi) at UNM and presents dramatic architectural models of the past, present, and future of the community of Nambe Pueblo.

Look through the exhibition in our Flickr album here – a future-forward look at the continuing progression of innovative architectural designs and the next generation of designers and architects respecting and integrating the Pueblo world view with buildings considered to be living, breathing HeartPlaces for the community. 

2023 photo by curatorTed Jojola (Islela Pueblo) North Window View from Desert View Watchtower, Grand Canyon showing the T-shaped doorway symbolizing passage between worlds

As the curators made clear in their opening-day remarks, a similarly extensive exhibition could explore architectural innovation and spiritualism across Navajo Nation. Let’s hope that happens!

Eternal Signs from the Australian Outback

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It’s not often you find yourself surrounded by vibrant contemporary art that directly connects you to dreams and stories that have been told and retold for tens of thousands of years. Meet some exceptional visual storytellers from nearly twenty Australian regions in Eternal Signs: Indigenous Australian Art from the Kaplan and Levi Collection, on view at the Nevada Museum of Art in Reno through November 2, 2025.

This exhibition showcases well-known and emerging artists in different geographic areas of Australia’s north coast and interior desert. See our favorites in our Flickr album and consult the map to locate the communities where the featured artists work.

2011 acrylic painting Wanampi Jukurrpa by Tiger Palpatja (Pitjantjatjara) from Kaltjiti, APY Lands about the water serpent and how sacred rock forms were created.

For thousands of millenia, the indigenous groups in Australia have created rock art, painted spiritual images on eucalyptus bark, and documented their “dreams” – a mix of creation stories, confirmation of people’s integration with the land and animals, and everyday life.  These visual affirmations present a simultaneous representation of past, present, and future, hence the term “eternal signs.”

2001 Saltwater Crocodile by Craig Koometa (Wik-Alkan) from Aurukun, in far north of Queensland; at rear, paintings by artists from Utopia at the edge of the Tanami Desert.

Stories, images, culture, dreams, and language differ greatly among Australia’s 120 indigenous groups. (We’ve indicated each artist’s geographic region and particular language after their name.)

From Arnhem Land in the north, Paddy Fordham Wainburranga (Rembarrnga) from Wugularr, Northern Territory is one of the best-known artists shown. Growing up in the bush, Paddy was eleven when he first encountered anyone outside his traditional community. In the 1970s, he moved to Maningrida, a government-sponsored settlement, and began painting at the Arts & Culture Center. Paddy’s work often depicts ancestral spirits that he first encountered in rock art.

1991 Balangalngalan by Paddy Fordham Wainburranga (Rembarrnga) – a shape-shiting ancestor who guides and heals.
1994 painted wood Manjhkikilyo (Malevolent Mimih Spirit) by Paddy Fordham Wainburranga (Rembarrnga) from Wugularr, Northern Territory – a bad ancestral spirit from ancient cave art.

John Bulunbulun (Ganalbingu), another Maningrida Arts & Culture Center artist, also starts with traditional dreams and forms – for example, he uses a traditional hollow-log coffin as a basis from which to sculpt a three-dimensional dream about the long-necked turtle creator. Take a look.

More recent work by Yirrkala artists in East Arnham reflect ecological concerns and the clans’ interest in protecting ancestral lands. A dramatic sculpture by Guynbi Ganambarr (Naymil) reflects the rich, majestic, and spiritual coastal life of the Grove Peninsula. A masterful wall piece by Djambawa Marawili (Madarrpa) is one in a series that he’s used to affirm his people’s land and sea rights – even used as legal evidence in court cases challenging indigenous rights to land and sea, demonstrating the deep, spiritual meaning behind their claims.

Cormorant catches a freshwater fish: 2011 carved eucalyptus bark Wurran Ga Baypinga by Guynbi Ganambarr (Naymil) from Yirrkala, East Arnhem
2014 Source of Fire by Djambawa Marawili (Madarrpa) from Yirrkala in East Arnhem; ochres and sawdust on bark showing strong ancestral truth-tellers.

Here are two works by the award-winning Petyarre sisters from the area of Utopia on the border of the Tanami Desert in central Australia – an area that began to achieve acclaim as an art center in the late 1990s with dot paintings referencing the landscape and women’s expertise in bush medicine.

Detail of 1992 acrylic Mountain Devil Awelye by Gloria Tamerre Petyarre (Anmatyerre) from Utopia in the central Tanami Desert.
1996 acrylic My Place Atnangkere by Kathleen Petyarre (Anmatyerre) from Utopia in the central Tanami Desert; aerial view of creation story journey across the desert homeland.

We have to give a big shout-out to Robert Kaplan and Margaret Levi for donating over 70 of these amazing artworks to the Nevada Museum of Art. Their passion shows!

In case you aren’t able to enjoy this insightful, beautiful show at the Nevada Art Museum, art lovers will be able enjoy The Stars We Do Not See: Australian Indigenous Art from the National Gallery of Victoria in Melbourne as it tours across the North America. Right now, The Stars We Do Not See is scheduled for the National Gallery in Washington, D.C. through March 1, 2026.

2008 ochres on linen Sing Out Spring – Yiyili Country by David Cox (Goonlyandi/Walmajarri) from Warmun, Western Australia.

The Stars We Do Not See will travel to the Denver Art Museum (April 19 – July 26, 2026), Portland Art Museum (September 2026 – January 2027), Peabody Essex Museum in Salem (February – June 2027), and the Royal Ontario Museum in Toronto (July 2027 – January 2028).

Two 2004 acrylic paintings Ngura (Country) by Tali Tali Pompey (Pitjantjatjara) from Kaltjiti, APY Lands.

Abstracting Nature in Albuquerque

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How do abstract artists visually channel their response to awesome landscapes? You’ll get a glimpse of how ten artists approach natue and atmospheric phenomenon in Abstracing Nature, an engaging contemporary exhibition at the Albuquerque Museum, on view thorugh October 12.

Works by grand-master abstractionists Richard Diebenkorn and Agnes Martin greet you right at the entrance. 

Diebenkorn isn’t normally associated with New Mexico, but decades before embarking upon his epic Ocean Park series, he spent two years (1950-1952) at the University of New Mexico (1950-1952) working toward his MFA before returning to the West Coast.

Richard Diebenkorn’s 1952 Untitled (Albuquerque), featuring deep earth tones and undulating forms.

The Diebenkorn on display is a recent museum acquisition from those years. Complete abstract expressionist approach to the colors and undulating geologic forms he saw surrounding the post-war boom town.

Martin – the abstractionist grand-dame of New Mexico – made no attempt to hide the fact that her grids and minimal approach were expressions of the tranquililty and serenity she saw and felt from her retreats in Cuba and Galisteo, New Mexico.  She was channeling her emotional, meditative response in her surroundings – not following the reductivist, minimalist trend fo the East and West Coast gallery scene.

By getting up close to the two Martin paintings, you can appreciate her hand-drawn approach. Several stainless-steel sculptures by Agnes Martin’s great friend and student Karen Yank are nearby. The gleaming, hard-edged pieces do not resemble her mentor’s approach, except for the light, gestural touches across the surface.

Agnes Martin’s 1980 acrylic Untitled #6. Courtesy: New Mexico Museum of Art.
Karen Yank’s 2023 steel View with Silhouette VII and other sculptures visible through the portal. Courtesy: the artist.

The large pastels by Emmi Whitehorse look to the landscape and sacred colors of the Navajo Nation inspiration – a poetic approach most evident in Yei Retires to Mt. Taylor. Dramatic blue gestures suggest the spiritual turquoise color associated with the Navajo’s soutnern sacred mountain Tsoodzil.

Emmi Whitehorse 1985 pastel abstraction on canvas Yei Retires to Mt. Taylor.

Abstractions used by textile artist Joan Weissman come from a place of process in which she starts with recognizable nature studies but allows her iterations to become more abstract.  Approaching her seemingly abstract Ginko, only gradually do visitors see that the hand-knotted rug (created at large scale by Pakistani artisans) is an extreme close-up of a leaf. 

Joan Weissman’s 2006 Ginko, a wool and silk hand-knotted rug, highlighting the intricacies of the leaf. Courtesy: the artist

2023 Hearing the Sun by Marietta Patricia Leis. Courtesy: the artist

Mariette Patricia Leis translates her experience of nature more formally. In one case, six seemingly minimalist wall-mounted panels are painted to reflect how we perceive the color of sunlight in different atmospheres and at different times of the day.

Another is a series of abstract panels suggesting horizons across volcanic surfaces during Iceland’s 24 hours of darkness.

Enjoy walking through the full exhibition in our Flickr album.

Detail of 2018 Vacuities by Marietta Patricia Leis inspired by Iceland’s winter night sky. Courtesy: the artist.

Here’s a close look at Judy Tuwaletstiwa’s 2001 Divination. She transformed sand by creating an arrangement of glass objects – cubes, spheres, and organic shapes – all displayed across a soft sand base.

Like the rest of the work in this exhibition, it allows us to think about the natural world, our perception of it, and the many ways that the experience can be transformed into art.

Marsden Hartley: A Modernist on the Move

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With his traveling valise sitting in the center of the introductory gallery and a map nearby, you understand instantly that superstar artist Marsden Hartley was a man on the go.

Marsden Hartley: Adventurer in the Arts, on view at the New Mexico Museum of Art in Santa Fe through July 20, 2025, uses his personal possessions, works painted on two continents, and non-stop itinerary to demonstrate how landscape, life, and modern-art legends led him to create an epic body of work.

Take a look at our favorites in our Flickr album.

Hartley’s 1914 Berlin Series, No. 2 – flat, abstracted natural symbols. Courtesy: Jan T. and Marica Vilcek Collection.
Ready to travel – Hartley’s leather valise, address book and luggage tags. Courtesy: the artist’s estate; Bates College Museum of Art.

Looking around, there’s a wall of Maine mountainscapes he did in his thirties, a painting done just after Stieglitz sent him to Paris to soak up the vibes in Gertrude Stein’s salon, his accessories of rings and cigarette cases from Berlin in the 1920s, a Fauve-ist impression of Mount Saint-Victoire at Cezanne’s old stomping grounds in Aix, and photos of him and his dog at his Maine studio in the 1940s.

Hartley’s 1927 oil Mont Sainte-Victoire – painted in Aix, France where Cezanne once lived. Courtesy: Jan T. and Marica Vilcek Collection.

The exhibition merges Hartley’s paintings from the Jan T. and Marica Vilcek Collection with items donated by his favorite niece to Bates College in Maine – items he collected as he traveled; sketches and stuff sent to his neice; his camera, books, and snapshots; his studio paintbox, and other personal art. Together, the exhibition tells a story of innovation, personal journey, and relentless art making.

Hartley’s personal photos from his 1920s European adventures. Courtesy: Bates College Museum of Art

Hartley emerged from a hardscrabble childhood to see, feel, and experience art, nature, and transcendental spiritualism in New York, Boston, and Maine in 1890s.

He loved painting mountains and depicted water, earth and sky as a color-filled flat plane filled with jabbing brushstrokes – an approach that stuck with him throughout his life as he journeyed through New Mexico, the Alps, Mexico, and back in Maine.

Hartley’s 1907-08 oil Silence of High Noon – Midsummer painted in Stoneham Valley, Maine. Courtesy: Jan T. and Marica Vilcek Collection.

By the time he was in his early thirties, he had shown his landscapes to The Eight, knocked on Stieglitz’s gallery door, and got a one-man show (and a dealer for the next 20 years) at 291, the hottest modern art gallery in America.

Hartley’s 1910 Untitled (Maine Landscape)– water cascading down a rock face. Courtesy: Jan T. and Marica Vilcek Collection.

Getting to Europe in 1912, the color, cubism, and symbolism of the Blue Rider, Matisse, and Picasso made his head spin. His German friends introduced him to Kandinsky’s book Concerning the Spiritual in Art. He went out of his way to meet the man himself, and his painterly wheels turned.

The second gallery presents a large work from his Cosmic Cubism series – an airy, dreamy arrangement of signs, spiritual symbols, colors, and planes – along with drawings from his Amerika series, based loosely on Native American symbols and other abstract shapes. On view for only the second time in the United States, Schiff is a dazzling creation drawing signs and symbols from Native American and Egyptian cultures that spill out onto the painted frame.

Hartley’s 1912-1913 Portrait Arrangement, No. 2, created in Paris. Courtesy: Courtesy: Jan T. and Marica Vilcek Collection.
Schiff – part of the Amerika series Hartley painted in Germany. Courtesy: Vilcek Collection.
April 5 – July 20, 2025

Up to this point, Hartley’s only encounter with indigenous American culture came from visits to ethnography museums in Paris and Berlin, but that would soon change. The advent of World War I tore apart the avant-garde, his social circles, and the direction of his work. Although these Berlin abstractions were long considered by late 20th century critics to be the high point of his career, Hartley abandoned this artistic path when forced to return to the United States, started over, kept wandering, and went back to landscapes and still lifes to discover his “American” expressionist vision.

Hartley’s 1934 Autumn Landscape, Dogtown – a colorful painting made near Gloucester, Maine. Courtesy: Jan T. and Marica Vilcek Collection.

The exhibition does not unfold chronologically. Instead, it shows how much friends, place, and spiritual encounters affected him.

Near the Berlin abstractions are highly expressionist 1930s rockscapes from Maine and pointy Alpine peaks from his return to Bavaria. There’s an example of his stripped-down 1916 “synthetic cubist” work in Provincetown, a 1917 New England still life painted in Bermuda when he was budget-bunking with Demuth, and a red-saturated still life that is a therapeutic tribute to his Nova Scotia friends who died at sea in the late Thirties.

Hartley’s 1942 White Sea Horse – part of a series with vivid backgrounds done in Maine. Courtesy: Jan T. and Marica Vilcek Collection
Hartley’s 1935-39 Roses for Seagulls that Lost Their Way –made in Bermuda to honor his Nova Scotia friends lost at sea. Courtesy: Jan T. and Marica Vilcek Collection.

In the middle of this gallery are vitrines with highly personal, everyday stuff from a painter who never settled down, stayed on the move, and always kept creating.

Here’s his camera, a scrapbook of personal photos, his 1923 published book of poetry, a few books from his library, and a little toy and pressed flowers sent to his niece.    

Hartley’s photos from his 1917-1918 trip to Santa Fe. Courtesy: Bates College Museum of Art

Except for the Provincetown piece, all the surrounding paintings have direct, bold outlines, vivid colors, and vigorous, unglamorized visions – a fitting prelude to the last gallery of New Mexico landscapes.

Hartley’s 1919 El Santo painted in New Mexico.

The final gallery provides a panorama of landscapes, plus a dramatic image of a ridge of Mexican volcanoes. Hartley only spent part of

1918 in Taos and Santa Fe, where he traversed the hills, attended Pueblo ceremonies, and wrote about the indigenous culture. He also completed his El Santo still life with a black-on-black ceramic vase, a striped textile, and a Northern New Mexican retablo of a suffering Jesus.  

But it might be a surprise to learn that all of the Southwest landscapes were painted in Berlin in the 1920s – fittingly called his New Mexico “recollections” – or in Mexico in the 1930s.

Floating clouds, expressive lines, and abstracted mountains – all from his vivid mind and recollections of spiritual and physical experiences long past.  In the 21st century, increasing numbers of art historians and artists have looked to this phase of Hartley’s work for insight and inspiration – bold brushwork, expressive memory, and both a spiritual and emotional creative process.

Hartley’s 1923 oil New Mexico Recollection #14– painted in Berlin based upon memories of his year in the Southwest. Courtesy: Jan T. and Marica Vilcek Collection.
Hartley’s 1932 oil Lost Country – Petrified Sand Hills – a symbolic landscape inspired by mystical texts he discovered while painting in Mexico. Courtesy: Jan T. and Marica Vilcek Collection.

Toward the end of his life, the accolades, awards, honors, and retrospective exhibitions came his way, but Hartley remained the hardscrabble “painter of Maine,” barely interested in cashing the checks.

His niece, who preserved her uncle’s posessions and legacy after his death in 1943, took a train trip to New Mexico for the first time to see the landscapes that so inspired her uncle. Upon emerging from the train at the stop near Santa Fe, she looked up to take in the big, dramatic, cloud-filled sky. Thinking of all her uncle’s landscapes, she said, “Those clouds…I’d recognize them anywhere!”

If you see this show in Santa Fe, you will, too.

Louise Zelda Young’s 1943 photo Marsden Hartley’s Studio, Corea, Maine, where he worked in his final years. Courtesy: Bates College Museum of Art.

Master Printmaker Gene Kloss Sees Taos

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Do you wish you could travel back to Taos in the Thirties and Forties to experience the quiet, small, out-of-the-way place that inspired so many artists? Take a walk through this two-site exhibition, Legacy in Line: The Art of Gene Kloss, on view through June 8, 2025 at the Harwood Museum of Art and through May 31 at the Couse-Sharp Historic Site just off the Taos Plaza.

Kloss, whose artistic style was honed in the 1920s and 1930s, is arguably one of New Mexico’s favorite artists.  Kloss specialized in printmaking, creating an immediately recognizable style – a landscape, village, or pueblo scene with dramatic contrasts (often at night). Look at some of our favorites in our Flickr album

Kloss 1934 aquatint and drypoint Eve of the Green Corn Ceremony –Domingo Pueblo, which received a gold medal from the Pennsylvania Academy of Fine Arts. Courtesy: Couse Sharp Historic Site

Kloss fell in love with plrintmaking as an undergraduate art student at UC-Berkeley. She was captivated by the printmaking revival that swept Paris and Britain in the mid-19th century. Artists owned their own presses and produced affordable prints of landscapes and small towns that encouraged everyone to collect art.

Kloss 1941 drypoint Church of the Storm Country. Courtesy: Taos Municipal Schools.

A lifelong resident of the Bay Area, she first came to Taos on a car-camping honeymoon in 1925 with her writer-composer husband. She fell in love with the landscape, the culture, and the pueblos of Northern New Mexico. Did I mention she brought along her 60-lb. portable printing press?

Kloss 1934 drypoint All Saints Day Mass – Taos. Courtesy: Taos Municipal Schools.

Kloss was prolific, and the next year showed over 100 of her paintings and prints – including Taos subjects – at a wildly successful solo show in Berkeley. She and her husband were hooked on the inspiration Taos provided, and soon rented a getaway home, where they would spend two to four months per year. 

Kloss 1934 drypoint Acoma. Courtesy: Taos Municipal Schools.

Kloss developed her images from quick sketches and from memory, bringing the drama as she precisely worked her impressions into the copper.

In the Thirties, Kloss did artwork under several New Deal programs and produced a nine-part series on New Mexico that was gifted to public schools in the state.

As a master of intaglio, drypoint, and aquatint, she developed an innovative technique in which she painted acid directly into the ground with a brush or pencil that allowed her to create super-deep tones, gradations, and atmospheres in her prints.

Few others could create scenes like hers – dramatic nighttime scenes at the pueblos, tiny pilgrims making their way at dusk among the mountains, or aerial views of old Spanish valleys.

Over her lifetime, Kloss would create over 18,000 signed prints, show in New York and Europe, and be honored with membership in the National Academy of Design. She always pulled her own prints in the studio, and kept on working through the Seventies, until the quality of commercial copper and ink that she had always used became unavailable.

Kloss 1950 drypoint and aquatint Desert Drama. Courtesy: Harwood Museum (Purcell gift)

The Couse-Sharp Historic Site (where the Taos Society of Artists was founded) and the Harwood Museum have mounted this fantastic show to honor a gift bestowed upon them by Joy and Frank Purcell, Taos residents and Kloss collectors that ultimately amassed over 130 of her works.

To see more of her work, watch this short New Mexico PBS documentary on Ms. Kloss with art historian David Witt, who talks about his friendship with her, her process, and unique interpretation of her Taos world:

Pelton & Jonson’s Transcendental Desert Art

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Decending into the ground-floor gallery of the University of New Mexico Art Museum, visitors find themselves in a transcendental chamber, filled with abstraction, color, and spiritual emanations.

Pelton & Jonson: The Transcendent 1930s, on view in Albuquerque through March 15, features the work, letters, and personal photographs documenting the professional and personal friendship between two artists that wanted people to see realities beyond the visible world. Artists Raymond Jonson, former UNM professor, and Agnes Pelton, the visionary New York artist who relocated to the Western desert, felt they were kindred spirits, and the exhibition shows us why.

Agnes Pelton’s 1930 painting The Voice – suggesting enlightened dialogue within human consciousness.

As a young artist, Jonson was thunderstruck by the modern art he witnessed in the 1913 Armory Show when it came to Chicago (which included a painting by his future friend, Agnes Pelton from her “imaginative” period of work). Jonson read Kandinsky’s influential The Art of Spiritual Harmony when it was published in English in 1914, and increasingly pushed his work toward pure shape and design that could evoke a deeper response from the viewer.

By 1930, he and his wife moved to Santa Fe. He began teaching, curating shows, and continuing to pursue abstraction. When concepts were simply too much for a single canvas, he conceived a triptych.

Raymond Jonson’s 1930 tryptich – Time Cycle: Morning, Noon, and Night

Around 1931, new-age/Jungian composer, author, and painter Dane Rudhyar told Jonson about Pelton’s abstractions, and put them in touch.  For the next 30 years, Jonson and Pelton corresponded about art making, materials, abstraction, and spiritual connections.

By this time, Pelton had had 14 solo exhibitions and been in 20 group shows. Her interest in spiritual practices kept growing, and the lure of the new-age communities in southern California beckoned her. During a 1932 yoga-retreat trip to Cathedral City, she decided to stay put and paint in the peaceful desert for the rest of her life

Pelton’s 1930 White Fire – showing light radiating from the inner self – from Jonson’s 1933 exhibition
Pelton’s 1932 Mount of Flame – symbolizing the beauty in the abstract – from Jonson’s 1933 exhibition.

In 1933, Jonson invited Pelton to participate in a Santa Fe exhibition alongside himself and Cady Wells. This current exhibition at UNM commemorates this convergence by reuniting some of the original works by Pelton, Wells, and Jonson.  See some of the pieces in our Flickr album.

From the 1933 exhibition: Jonson’s 1933 charcoal drawing Ascending Circle

Jonson and his wife took a road trip to visit Pelton in 1935 – their one and only meeting. Although they were at a distance, the letters kept coming, and when Jonson and others in New Mexico organized the Transcendental Painting Group in 1938, she was invited to participate and serve as the grand dame/president.

In recent years, Agnes Pelton’s work has been resurgent due to the traveling exhibition organized in 2019 by the Phoenix Art Museum, which traveled to the Whitney in 2020. Read our review here.

To hear how this Albuquerque exhibition came together, listen in on Christian Waguespack’s interview with curator Mary Statzer:

UNM is lucky to have over 600 works by Raymond Jonson in its collection, and all the letters, sketches, publications, and journals he kept. For more on Raymond Jonson’s life and work, visit his portal on the UNM website.

Jonson touching up work at his solo exhibition in Tulsa in a 1937 photo by F. Von James.
1935-1940 photo of Pelton reading the TPG brochure in her Cathedral City studio with Mount of Flame behind her.

Painters Tell Stories of Nature’s Resilience

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Feel like things are out of balance?  Seven narrative painters let animals take center stage get visitors thinking about the future for nature and the world in Vivarium, Exploring Intersections of Art, Storytelling, and the Resilience of the Living World at the Albuquerque Museum through February 9, 2025..

Big, bold paintings let nature tell the story and present juxtapositions that present questions about society, environmental dissonance, and what messages animals might want to send. See some of our favorites in our Flickr album.

2023 oil Astrid by Stephen J. Yazzie (Laguna Pueblo/Diné). Courtesy: private collection

Although the exhibition begins with a small selection of works from Santa Fe’s Tia Collection – Dan Namingha (Hopi-Tewa), Nanibah Chacon (Dine/Chicana), and others – the majority of the space features a selection of works by the seven featured painters. Clusters of paintings immerse viewers in each artist’s unique world, style, and narrative – mini-vivariums, or artificial worlds.

Nature explodes of Nathan Budoff’s giant canvases – tigers, meerkats, swimming octopii, schools of fish, prarie dogs – all floating and interacting in a pure, white space.  He creates realistic depictions in charcoal, oil, acrylic, and ink, but juxtaposes natural components that are startling. Visitors stand back, pause, take it all in at once, trying to make sense of how these magnificent creatures interact in unusual landscapes.  Mostly, the canvases do not include people, but Nathan enjoys letting the remarkable, minutely observed wildlife speak their own truths.

2017 charcoal, oil, acrylic, and ink Imminent Danger by Nathan Budoff – showing systems and social behaviors in the natural world. Courtesy: the artist.

Paintings by Patrick McGrath Muñiz are intellectual puzzles, mixing modern issues, depictions of modern technology, and classical Renaissance and

Baroque painting techniques.  Signs, symbols, and details on the horizon demand slow scrutiny to unravel the allegories and associations packed into the paintings.

2018 oil painting Terram Ignoramus by Patrick McGrath Muñiz – a warning about the perils of climate change; depicting a perilous Arctic journey in a boat named “We know not the earth.” Courtesy: the artist

Eloy Torres, a Chicano activist and muralist, uses religious, mythological, and surrealist pictorial conventions to construct worlds that lets the viewer their intuition to connect the dots.

2006 oil portrait of Cheech Martin It’s a Brown World After All by Eloy Torrez; the crown connects him to his ancestral past. Courtesy: Riverside Art Museum.
2010 oil on panel Meat by Eloy Torrez, a surreal allegory on precarious relationships between humans and thenatural world. Courtesy: the artist.

Stephen J. Yazzie (Laguna Pueblo/Diné) exhibits a series of works in which Coyote inhabits upscale suburban interiors, emphasizing the inside/outside, nature/culture dichotomies in contemporary life.

Julie Buffalohead (Ponca Tribe of Oklahoma), a member of her tribe’s Deer Clan, creates narratives featuring animals as protagonists, often metaphors for interactions between natural and spiritual realms. Large works allow players in her stories to prance, dance, and float across saturated color fields.

2018 oil and pastel Straight Legs by Julie Buffalohead (Ponca Tribe of Oklahoma) – a painting reflecting her membership in the Deer Clan. Courtesy: University of Wyoming Art Museum

Artist/educator Stan Netchez (Shoshone/Tataviam) presents a throught-provoking masterpiece, using Picasso’s Guernica imagery, US brands, and indigenous spiritual icons to display the chaos and destruction inflicted on indigenous peoples.

2019 acrylic, oil, and metal leaf “Guernica Flag” by Stan Netchez (Shoshone/Tataviam) – a critique of colonialism’s impact. Courtesy: Tia Collection

Listen in on a panel with four of these storytellers conducted by the Albuquerque Museum.

MIAC Connects Diné Textiles to Land and Community

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Building on the groundwork laid in the artist-curated exhibition Grounded in Clay: The Spirit of Pueblo Pottery (opening in St. Louis on March 7), Santa Fe’s Museum of Indian Arts and Culture asked five Navajo textile artists, photographers, and scholars to delve into MIAC’s historic collections to tell the story of Diné weavng.

Horizons: Weaving Between the Lines with Diné Textiles, on view through February 2, 2025, presents historic and contemporary weavings alongside epic photographs of Navajo Nation landscapes to show the connections textile artist have to ancestors, their mentors, the community, the land, and their materials.

Historic Diné weaving with photomural by co-curator Rapheal Begay. Courtesy: the artist.

Appropriately, the story told by over 30 historic textiles is presented in MIAC’s Masterpieces gallery.

The entrance presents a dazzling display – a pictorial blanket woven in the 1890s set against a photomural of co-curator Rapheal Begay’s family sheep corral. It’s a visual testament to the importance of wool, life, and the 27,000 square miles of Navajo Nation. 

The blanket’s creator (unknown today) was an astute observer of the life on the land and translated it all into warp and weft – cow punchers, cattle, boots, birds, and new-fangled railroad cars, that only arrived in Navajo Country around the 1880s. Click here to see the detail.

1885 pictorial blanket created with Germantown wool yarn introduced in the Southwest by the railroads; photomural Navel (Hunter’s Point, AZ) by co-curator Rapheal Begay. Photo courtesy of artist.

Nothing was newer than the railroad, at the time this artist depicted it – a steam-fed invention from the East that would change western life forever, but that also brought a wide array of colorful yarn that could be mixed and matched with vegetal dyes to create new Native designs.

The intertwined history of Diné (“The People” in the Navajo language), textile art, and the land is told through quotes and recollections by the exhibition’s Native collaborators. While examining masterful geometric weaving techniques in 19th-century works, visitors are provided with an historic context – the types of art materials introduced to captives imprisoned at Bosque Redondo after the Long Walk, the images that could be interpreted as a longing for the homeland by the incarcerated, and coded spiritual affirmations.

1850-1860 hand-spun wool child’s (or saddle) blanket with Spider Woman crosses; created with natural cocineal, indigo, and chamisa dye
1880-1897 rug made with Germantown wool yarn, cotton string, and raveled yarn; materials used in weaving at Bosque Redondo era, post-Long Walk.

The participants in the exhibition make sure that viewers also experience how the landscape inspires the work of the past and contemporary Native textile artists. Diné fiber artist Tyrrell Tapaha includes her two-panel dress in which incorporates images of the Utah clouds and mountains that bring her spiritual peace. The masterful wall hanging by Lillie Joe uses the palette of the desert to create a mesmerizing geometric dazzler.

2020 two-panel dress by fiber artist Tyrrell Tapaha with images from Utah landscapes that inspired her; woven from churro, silk, mohair, and marino wool..
Close up of highly detailed 1980s Burntwater wall hanging by Lillie Joe, reflecting colors and patterns of the Navajo Nation landscape.

The curators feature both the photography of co-curator Rapheal Begay and Darby Raymond-Overstreet to allow gallery visitors to experience the awesome beauty of the homeland that inspires artists. Digital artist Raymond-Overstreet overlays geometric textile patterns across his luscious, beautiful landscapes.

2018 digital print Woven Landscape, Shiprock by Darby Raymond-Overstreet (Diné), overlaying digital landscapes with traditional weavings. Courtesy: the artist

Take a look at some of our favorite works in our Flickr album. And enjoy these historic and contemporary dazzlers.

Detail of 1895 wedge weave blanket made with commercial cotton string and Germantown wool – a dramatic 19th c. weaving innovation. Courtesy: International Museum of Folk Art.
2022 wedge weave by Kevin Aspaas; white and grey wool yarn with indigo dye. Courtesy: private collection.
Detail of dynamic Diné 1960 wool tapestry weave. Courtesy: International Museum of Folk Art

Alma Thomas Splashes Denver with Color

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For a pop of color in the winter season, see Composing Color: Paintings by Alma Thomas from the Smithsonian Museum of American Art at the Denver Museum of Art through January 12 and at the Memorial Art Gallery in Rochester, New York February 8 through May 25, 2025.

Denver has welcomed this mid-century modern painter with open arms, with visitors lounging in several living-room settings surrounded by abstractions from the Sixties and Seventies by a Washington, D.C. painter who born in the late 19th century but who lived to see a man land on the Moon.

1960 Red Abstraction by Alma Thomas. Courtesy: Smithsonian American Art Museum.

Alma Thomas grew up in Georgia, and earned the first fine arts degree ever granted by Howard University in 1924.  After receiving a masters in education from Columbia, Alma spent the next 30 years teaching in Washington, D.C. public schools. 

Ida Jervis’s 1968 photo Alma Thomas working in her studio. Courtesy: Archives of American Art, Smithsonian Institution.

But she stayed close with her professors at Howard, who founded the Barnett Aden Gallery, one of first racially integrated and Black-owned art galleries in the United States.  Alma served as the gallery’s VP, which displayed a who’s who of contemporary African-American artists, like Elizabeth Catlett, Aaron Douglas, Jacob Lawrence, and Henry O. Tanner. 

By the early 1950s, Alma’s work was regularly shown in exhibitions at the gallery. When Alma finally retired from teaching in 1960 at age 69, she was finally able to paint full time. The Smithsonian’s exhibition features Alma’s work from this highly productive period.

Take a look at our favorites in our Flickr album.

The exhibition is centered around three subjects that inspired her – nature, the cosmos, and music. Her vivid color paintings welcome you to the exhibition but around the corner you see what really inspired her – a wall-sized photo of Alma’s beloved flower garden. 

Mid-century modern lounge in the Denver exhibition with paintings by Alma Thomas inspired by her garden

She loved the changing seasons, the patterns of gardens, and patterns observed by light flickering through the crepe myrtles in her garden or through the trees on her walks through DC’s endless greenways and parks.

1976 oil Fall Begins, suggesting rustling leaves. Courtesy: Smithsonian American Art Museum.
Detail of 1972 acrylic, Arboretum Presents White Dogwood. Courtesy: Smithsonian American Art Museum.

The exhibition also features an immersive environment where visitors can use colors and shapes from Alma’s paintings to splash supersized across the gallery walls.

Room in Denver where visitors use filters to create lightscapes on the gallery walls.
1976 acrylic, Grassy Melodic Chart. Courtesy: Smithsonian American Art Museum.

By the 1970s, Alma’s love of music and rhythm were reflected in her abstractions, although the titles of her canvases tell us that she saw expressive melodies in nature too.

Captivated by the promise of technology, Alma also reveled in the mysteries and rhythms of the planets, space, and those frontiers of exploration. She really felt that the Moon, planets, and stars represented the peace and harmony that were sometimes lacking on Earth.

Always searching for beauty in the world, continuing to paint, and contemplating a brighter future, Alma achieved unprecedented art-world recognition in 1972 at age 80 –a one-woman show at the Corcoran Gallery in Washington and in New York at the Whitney Museum of American Art.

Not bad for a gal who grew up in “horse and buggy days” in Georgia! Thank you to the Smithsonian for collecting Alma’s work and producing this joyful, colorful show.

1970 acrylic The Eclipse, based on the March 7, 1970 total solar eclipse. Courtesy: Smithsonian American Art Museum.
1973 acrylic Celestial Fantasy. Courtesy: Smithsonian American Art Museum.

Click here to read more in Denver’s exhibition guide and watch this short glimpse of the galleries below:

Listen to curator Rory Padeken discuss Alma Thomas’s life and work with artist Jordan Casteel, choreographer and dancer Cleo Parker Robinson, and floral artist Breigh Jones-Coplin.

O’Keeffe Above and Beyond the Grid

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Six years before she became transfixed with the drama of the colorful New Mexico desert, Georgia O’Keeffe began translating another magnificent, magical view from her skyscraper home in Manhattan. You can see all her transformational aerial cityscapes in Georgia O’Keeffe: “My New Yorks” on view at Atlanta’s High Museum of Art through February 16, 2025.

Created by the Art Institute of Chicago, the show assembles Georgia’s breakthrough city paintings and puts them squarely into the context of her better-known nature close-ups and other modernist takes – just the way she wanted it.

O’Keeffe’s 1927 Radiator Building – Night, New York. Courtesy: Crystal Bridges Museum of American Art

Listen to the Art Institute curators talk about Georgia’s approach to New York landscapes, her life in the city’s Roaring Twenties, and what inspired her walking Manhattan’s grid at a time of of such transformational urban change:

As a total modernist, Georgia couldn’t wait to move into the Shelton Hotel, a brand-new skyscraper, with her brand-new husband (Stieglitz) in 1924. As half of New York’s art-world “power couple” it’s most likely that Georgia was one of the first women to enjoy high-rise living in Manhattan.

O’Keeffe’s 1926 The Shelton with Sunspots, N.Y. Courtesy: Art Institute of Chicago

The Shelton (still there at Lexington and 49th Street) was an apartment-hotel built in Midtown around Grand Central. Although it was first envisioned as a men’s residence, the marketing team soon pivoted a more expanded market with newspaper ads that would attract women, couples, and artists!

Read more about the Shelton, Georgia’s life there, and see 1920s photographs on the Art Institute’s blog post.

Georgia and Alfred moved in, captivated by the views of the East River and rapidly changing Manhattan skyline, where new skyscrapers were popping up like daisies.  Alfred took photographs and Georgia recorded ths shifting light, atmosphere, and moods of the rapidly changing landscape.

O’Keeffe’s 1928 East River from the 30th Story of the Shelton Hotel.
Courtesy: New Britain Museum of American Art.

As the exhibition demonstrates, Georgia didn’t limit herself to urban landscapes at the time. She was still depicting the natural world, but was determined to channel the rising modern city.  At the time, Alfred and her fellow artists strongly discouraged her from displaying her urban work, arguing that painting cityscapes was “best left to the men.”  You can just imagine what our Georgia thought about that! Naturally, it was full steam ahead! 

Before Google Street view, Georgia walked the Midtown Grid, exploring (and remembering) her neighborhood streets as they transformed into skyscraper canyons. More high rises! The Empire State Building! Rockefeller Center!

O’Keeffe’s 1926 City Night. Courtesy: Minneapolis Institute of Art
O’Keeffe’s 1925 New York with Moon. Courtesy: Carmen Thyssen Collection

Who knows if Georgia ever experienced Manhattanhenge, but she certainly enjoyed the verticality and sky views between the buildings.  A nature-lover, modernist, and virtuoso painter! 

Despite Stieglitz’s misgivings about her city paintings, when she finally had her annual one-woman show at his gallery, her city painting was the first work that sold!

The curators have hung some of Georgia’s paintings just as she displayed them – side-by-side flower close-ups, other nature-inspired works, and City views – to provide the full experience of a modern woman’s mastery.

O’Keeffe’s 1924 From the Lake, No. 1.
Courtesy: Des Moines Art Center
O’Keeffe’s 1929 Black Cross, New Mexico.
Courtesy: Art Institute of Chicago

For more, here’s a longer discussion about Georgia rip-roaring 1920s life and work by one of the Chicago Art Institute curators for Georgia O’Keeffe Museum members.