Tag Archives: contemporary

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!

Judith Lowry Retrospective and Her Great Basin Legacy

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She grew up on US military bases all over the world, and was thankful that her parents exposed her to the best museums, art, and culture in every country they resided. As an adult member of the Pit River Tribe, she moved back to her ancestors’ land in California and Nevada’s Great Basin, and began telling stories of her family’s history and modern Indigenous experience.

The Art of Judith Lowry showcases 40 years of this artist’s work in Reno, Nevada at the Nevada Museum of Art through November 16, 2025 – large-scale painting, triptychs, and installations.

Lowry’s 1997 Red Ribbons depicts herself as a light-skinned Native American teen equipped for battle. Courtesy: The Wheelwright Museum of the American Indian, Santa Fe.

The museum assembled Lowry’s most celebrated work from major collections across the United States, but is also using the occasion to celebrate Lowry’s own (and her husband’s) gift to the museum with a companion installation of The Lowrey and Croul Collection of Native American Art.

Take a look at some at our favorites from both shows in our Flickr album.

The entry of the exhibition shows how Lowry explores her complex family history at the turn of the last century in frontier ranch lands along the California-Nevada border – images of her biracial great-grandparents and a beautifully mystical depiction of her grandmother. Her regal portrait shows her ancestor’s face tatoos coupled with perfect Victorian dress and small references to the tragedies that befell her family – a symbolic approach Lowry adapted from her deep appreciation of Renaissance works by Bellini, da Vinci, and other masters.

Lowry’s 1997 The Good Marriage – her Native American great-grandmother and German-Irish great-grandfather at their Greenville, California ranch. Courtesy: private collection.
Lowry’s 1999/2012 Edna at Honey Lake depicts her biracial grandmother holding one of her many children who did not survive to adulthood.

A case in the center of the gallery presents Lowry’s paintings for her children’s book about her father and uncle’s Indian boarding-school experience, break out, and unauthorized journey back home.

She also presents family photos and representations of her own growing-up with rich stories and excerpts from her family photo albums. The experience of reading personal history, seeing her ancestors’ faces, and looking at the painted details on her epic canvases is a deep, warm experience that allows you to feel like you’re welcomed into Lowry’s complex and loving family.

Lowry’s 1995 triptych Family: Love’s Unbreakable Heaven showing the moment she understood her family’s unique biracial identity while living at an American military base in Germany. Courtesy: The Rockwell Museum, Corning, New York.

Many of the paintings are satiric takes on the pressures facing contemporary Native Americans navigating life in modern American society – startling theatrical juxtapositions in Indian casinos, retail emporiums, and Renaissance altarpieces.

Lowry’s 1996 Shopping – a sales associate shows the Virgin of Guadalupe’s cloak to a pre-Columbian mother and daughter who are shopping for prom. Courtesy: Peabody Essex Museum

Some of the most arresting works allow us to enter a spiritual realm – magical depictions of legends, stories, and lessons that she heard from her dad growing up.  Lowry’s large-scale, dramatic canvases are immersive – letting us enter the world of the girl-power Star Maidens, who who dance across the sky holding baskets of stars and tossing comets.

Lowry’s 2003 Northern Coast panel from the series Weh-Pom and the Star Sisters celebrating female autonomy and strength. Courtesy: National Museum of the American Indian, Smithsonian
Lowry’s 2003 Southern Coast panel from the story of the the Star Sisters holding their own in the sky and rejecting the advances of trickster Coyote Weh-Pom. Courtesy: National Museum of the American Indian, Smithsonian.

Or letting us enjoy the epic, triumphant forces of natural world that led to the environment Lowry now inhabits in the shadow of the Sierra Nevadas.

Lowry’s 2001 The Race for Fire showing animal spirits charging to retrieve fire from the mountains after a devastating flood. Courtesy: Maidu Museum and Historic Site, Roseville, California.

But at the end of her retrospective, Lowry presents the ultimate immersive experience – an imagined native Northern California roundhouse where visitors can enter, think, and see mystical images of Lowry’s inspiring female ancestors, tribal story-carriers, and cultural symbols.  Visitors enter quietly and linger respectfully, taking in all the details of the painted walls and dome.  See our short video to see Lowry’s comforting interior.

Lowry’s 2005/2025 mixed-media installation K’um de–go–i-dom (Home Place), an imagined Native California roundhouse covered in snow; built for quiet reflection. Courtesy: private collection

After immersion in this spiritual space, visitors enter a bright contemporary gallery displaying some of the 125 contemporary Indigenous works that Lowry and her husband Brad Croul donated to the Nevada Museum – honoring the accomplishments of the notable artists working in the region in the 1990s. The gallery is filled with art by famed Northern California indigenous artists (inspirations and friends like Harry Fonseca and Jean LeMarr. The gift significantly expands the museum’s indigenous contemporary collection.

It’s also a nice punctuation that the spectacular case of beaded glasswork by Lorena Gorbet also features a treasured piece of Judith’s family history – a beautiful grasshopper-stitch basket made by Judith’s great-aunt Annie Gorbet when she was only fourteen years old. 

1914 red maple and willow Grasshopper Stitch Basket by 14-year-old Annie Gorbet [Yamani Maidu (Mountain Maidu)] (Judith’s great aunt) and undated beaded glass water jug and bottles by Annie’s granddaughter, Lorena Gorbet
Car Crash Necklace by Brian Tripp (Karuk); created from auto reflector fragments, river rock, duct tape, fabric, and string.

Lowry’s work and generous collection provide a loving immersion into family, friends, and spiritual traditions of the Great Basin. It’s a rich tribute to a prolific contemporary artist – one who cares about her culture and committed to ensuring its legacy for her region.

Light, Space and Time in Albuquerque

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Drift into another dimension in Light, Space, and the Shape of Time at the Albuquerque Museum through July 20, 2025. The show, with significant works from the museum’s own collection, harkens back to the founders of California’s 1960s Light and Space movement, but also presents work by contemporary artists – many from New Mexico – who continue to explore the same phenomenon.

The curators have arranged the exhibition to show how artists use light, space, and time as subjects through which visitors can slow down, contemplate, and experience.

Detail of Soo Sunny Park’s 2013 Unwoven Light, an installation that seems to move as visitors walk through it. Courtesy: the artist

For more, see some of our favorites works in our Flickr album.

The first section showcases works where artists use light as the primary medium. Visitors can enjoy works by some of the most famous innovators from the Sixties and Seventies – Robert Irwin, who inspired a generation of West Coast art students to think differently; Dan Flavin, who merged minimalism with industrial light; and Helen Pashgian, who makes magic from luminous resins.

Irwin’s 2011 piece appears minimal, but his six fluorescent-light colors can be activated in four different variations, and he associated each with agricultural colors of Southern California. You can enjoy looking at Lucky You for its purity of form, or contemplate Irwin’s recollections of home.

Two fluorescent works by Space and Light superstars – Robert Irwin’s 2011 Lucky You and Dan Flavin’s 1987 untitled (in honor of Leo at the 30th anniversary of his gallery. Courtesy: Thoma Foundation

Behind the black curtain, you can enter a tranquility chamber. Helen Pashgian’s 2021 installation provides an unforgettable experience to visitors to slow down and wait. What are you seeing? The frosted, peach-colored epoxy sculpture at center stage appears dissolve in the light-filled space as lights slowly change. It’s like watching show changes to the sky during a dramatic sunset, but it’s light, white, ethereal, and pure.

Helen Pashgian’s 2021 untitled (peach lens) – the lens dissolve into space as the light changes to sunrise and sunset modes. Courtesy: Tia Collection

All-star word artist Jenny Holtzer’s Red Tilt takes an absolutely maximalist approach with multiple LED displays – a too-much, all-at-once, never-stopping tsunami of emotional words from her own story about survival and trauma.

Leo Villareal’s piece Scramble is the opposite. Albuquerque-bassed Villareal creates a mesmerizing, tranquil, never-repeating abstraction by programming LED lights. He’s done this on a larger scale in his epic commissions to light the San Francisco-Oakland Bay Bridge and all of London’s bridges over the Thames. Here, visitors get a more intimate experience – slowing down to watch Scramble’s gently changing colors and know what they’re seeing is unique to the moment.

Jenny Holtzer’s 2002 LED display, Red Tilt. Courtesy: Thoma Foundation
Leo Villareal’s 2011 Scramble, a programmed LED artwork that changes constantly. Courtesy: Thoma Foundation

Larry Bell’s 1984 installation is the centerpiece of exhibition’s exploration of how artists use light, illusion, and technology to explore (and play with) our perceptions of space. Direct from his retrospective in Phoenix, Bell’s barely-there The Cat is a delicate but monumental presence in the show.  Huge, planes of coated and non-coated glass require a circumnavigation. Moving around, you can see how works are reflected and how some opaque surfaces block views of others.

Larry Bell’s 1984 The Cat – rectangles of coated and uncoated float glass.

Two nearby works by Santa Fe-based August Muth offer visitors a more intimate experience. Muth uses a holographic etching technique in which he creates the illusion of a “floating” image.

August Muth’s 2024 holographic etching Shadow Within Light. Courtesy: Pie Projects Contemporary Art.
August Muth’s 2022 holographic etching Terra Solaris. Courtesy: Pie Projects Contemporary Art.

The exhibition concludes with a magnificent installation by Soo Sunny Park – an installation of lights and plexiglass pieces that appear to move as you move through. Take a peek in this video.

Detail of Soo Sunny Park’s 2013 Unwoven Light installation with tiles that appear to move as the visitor moves through it. Courtesy: the artist

Kite Dreams with AI at IAIA

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How does a Lakȟóta artist link dreams and artificial intelligence to imagine futures for her people? Experience five years of innovative installations in Kite and Wíhaŋble S’a Center: Dreaming with AI, on view at the IAIA Museum of Contemporary Native Arts in Santa Fe through July 13, 2025.

The IAIA exhibition – Suzanne Kite’s third solo exhibition this year across the United States – presents several installations that highlight her collaborative work that merges cutting-edge technology with Indigenous knowledge systems. 

Download the exhibition catalogue here, and look at photos of the installation in our Flickr album.

2023 Wičhíŋčala Šakówiŋ (Seven Little Girls) and Wicháhpi Wóihanbleya (Dreamlike Star) use stones to translate Kite’s dreams into Lakhóta symbols.

In Iron Road and Dreamlike Star, stones and minerals (the building blocks of computers!) are arranged in Lakȟóta geometric language that suggest Lakȟóta quilt patterns. They’re placed atop a mirror to show resonance between the Earth and the cosmos (stars).

2023 Wicháhpi Wóihanbleya (Dreamlike Star) suggest that ancestor stars can point the way to Indigenous futures.

In this first section, inputs are taken from Kite’s dreams. Using AI, her dreams are translated into geometric Lakȟóta shapes created by designer Sadie Red Wing. Kite has figured out a way to bypass large-scale, commercial AI networks in favor of an AI model (run on her PC) that aligns more closely with Indigenous knowledge systems.    

A digital embroidery machine has yards of embroidered black velvet flowing out of it.  Oihanke Wanica (Infinity) is a collaboration with New York City’s Center for Art, Research and Alliances. As you examine the velvet, you’ll find geometric Lakȟóta shapes translated (using AI) from Kite’s dreams.

Nearby, there’s a comfortable lounge where you can watch Cosmologyscape, an interactive digital quilt – a public art project in which AI translates the public’s dreams into artist-created geometric symbols. It’s a collaboration with Alisha B. Wormsley, so the virtual community quilt manifests both African-American and Lakȟóta shapes.

2023 Oihanke Wanica (Infinity) – a digital embroidery machine stitches symbols representing dreams onto black velvet. Collaborator; Center for Art, Research and Alliances.
Lounge to watch Kite and Alisha B. Wormsley’s 2024 Cosmologyscape – Ai translates the public’s dreams into symbols for an ever-expanding digital quilt.

Installations in the other half of the exhibition shows collaborative projects that combine Indigenous knowledge systems and AI. Along one wall in the spectacular, tranquil gallery, you can explore a print and digital resource library on international research programs that integrate Indigenous knowledge systems into AI design.

Abundant Intelligences – a library and digital resource station for information on AI and futurism in contemporary Indigenous art.

Oneiris is a large interactive station through which visitors are invited to generate dream symbols that AI adds into a wall-sized display that looks like a portal to the cosmos. Inspired by the Lakȟóta concept of a Dream Language, she and her many technical collaborators genuinely bring dreams to life.

Oneiris – a collaborative project using advanced AI models to allow visitors to bring dreams to life.

Spashed across the final wall of the space, The Land Paints Itself is a video collaboration with her Wíhaŋble S’a Center for Indigenous AI at Bard – a lab that explores Indigenous advances in this science and art. Watch as AI generates dazzling colors and patterns as four Lakȟóta dream about Indigenous futures. Kite suggests that the evolving technology of dreams is a legitimate way for her nation to envision ways forward.

2025 The Land Paints Itself video that uses AI to illustrate Lakhóta people’s dreams about Indigenous futures.

Provocative, visionary, and affirmative – meet Kite herself in an interview with Artforum editor Tina Rivers Ryan in March 2025, when Kite’s work was featured on the cover.

Contemporary “Echoes” at The Wheelwright

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Since its founding in 1937 as an institution documenting Navajo ceremonial art, Santa Fe’s Wheelwright Museum of the American Indian has shifted toward collecting contemporary Native American art and serving as a platform to boost careers of emerging artists.

The latest exhibition pays tribute to its last 50 years in Echoes: Selections from the Wheelwright Museum’s Permanent Collection, on view through June 8, 2025

The exhibit showcases well-known artists – like Tony Abeyta, T.C. Cannon, Virgil Ortiz, Rose B. Simpson, Bob Hazous, and Emmi Whitehorse – but the curators deliberately chose early-career works that haven’t been seen for a while. 

Virgil Ortiz’s (Cochiti) 2005 ceramic sculpture Monos Figure with Diego Romero’s (Chochiti) 2005 bowl Tenga Cuidado Con Griegos Salvo Obseqios.

For example, on a wall honoring T.C. Cannon, the curators showcase a crazy, irreverent David Bradley work painted in T.C.’s bold, satirical style, but display a rather conservative (and rarely seen) woodcut by T.C. himself.

David Bradley’s (Minnesota Chippewa) 1979 acrylic Remembering T.C. Cannon in the style of his hero.
T.C. Cannon’s (Kiowa/Caddo) 1977 woodblock print Hopi with Manta.

Contemporary textile artist Ramona Sakiestewa’s comment that her work represents “visual echoes of what came before” inspired the title of the exhibition. Sakiestewa’s tapestry incorporates colors and motifs of traditional Hopi wicker plaques.  This theme is carried throughout the show.

Ramona Sakiestewa’s 1992 Basket Dance/9-B echoes a traditional woven Hopi ceremonial plaque.

A grouping of intricately painted Acoma ceramics pays tribute to the Wheelwright’s 1981 exhibition Sky City Salute that honored two matiarchs of that art form – Lucy Lewis, who lived at Acoma before and after tourists began beating a path to the ancient mesa-top city, and Marie Z. Chino. The curators match it with work by Marie’s grandson, Robert Patricio, who channels traditional themes into a modern ceramic context.

Acoma legacies: a 1965-85 seed pot and 1958 bowl by Lucy Lewis, and large 1980 storage jar by Marie Z. Chino.

Another grouping references the Wheelwright’s 2011 show Radical Recycled Jewelry Makeover with a bold piece by Kenneth Johnson and the Wheelwright’s stellar collection of Zuni bolo-tie inlays.

Kenneth Johnson’s (Muscogee/Seminole) 2011 necklace from recycled pearls, jade, gold, and silver..
1970s-1980s thunderbird bolo by Owen Bobelu (Zuni); inlaid silver, jet, turquoise, and mother-of-pearl.

The “salon wall” is peppered with paintings that tell the interconnected histories and styles of nine Native artists – the trajectory from flat-style styles of the 1920s and 1930s to more open innovation of Ben Harjo and Linda Lomahaftewa, some of earliest graduates at the Institute of American Insitute Arts (IAIA).

The exhibition also presents another group of work to acknowledge the artists who began working together in Scottsdale in the 1950s and who began IAIA in 1962 – clothing designed by co-founder/president Lloyd Kiva New and jewelry by instructor Charles Loloma..

Lloyd Kiva New’s (Cherokee) 1950s man’s shirt with Andrew van Tsinajinnie (Diné) printed fabric and Charles Laloma (Hopi) silver buttons.
Charles Laloma’s 1970 silver, coral, turquoise pin.

Beaded Converse sneakers by Marie Flying Horse, clever collage by Arthur Amiotte, a dinosaur pot by William Andrew Pacheco, art-world satire by Bob Hazous, and colorful Seurat references by Shonto Begay all add up to a vibrant walk through the last half-century of contemporary art innovations inside the hogan on Museum Hill.   

Take a look at our favorites on Flickr.

David Bradley’s (Minnesota Chippewa) 2004 acrylic To Sleep Perchance to Dream – a take on Rousseau

Pueblo Pots Speak in “Grounded in Clay”

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Contemporary artists say they can hear their ancestors speak across generations. All they have to do is hold their community’s ancient pots – living beings that connect them to the Earth and the people from the past who made them.

You can hear these modern and ancient voices and see ceramic masterworks in Grounded in Clay: The Spirit of Pueblo Pottery, an exhibition on view the The Museum of Fine Arts, Houston through January 12, 2025; continuing at the St. Louis Art Museum March 7 to September 14, 2025; and on display at the Pueblo Cultural Center in Albuquerque from March 2026 to February 2027.

In video at Museum of Indian Arts and Culture, Clarence Cruz (Okay Owingeh) reflects on a pots’s personal meaning

Clay is central to Pueblo culture, and this show is special, because it’s the first major exhibition of Pueblo pots curated entirely by the indigenous community – artists, leaders, teachers, and museum professionals.

1900 Tewa-Hopi Hno jar selected by Erin Monique Grant (Colorado River Indian Tribes); it reminded her of her Hopi family. Courtesy: Vilcek Collection.

For the 100th birthday of the Indian Arts Research Center at School for Advanced Research (SAR), the exhibition debuted in 2023 at Santa Fe’s Museum of Indian Arts and Culture, and then traveled to New York to open at the Metropolitan Museum of Art.

1907-1910 bowl by Nampeyo (Tewa/Hopi) selected by her great-great-grandson artist Dan Namingha. Courtesy: SAR

New York’s Vilcek Foundation co-sponsored the community-curation project, exhibition, and project website. The organizers consulted with sixty curators from 22 pueblo communities across the Southwest to select work from the IARC collection and write about the spirit of these works. Communications weren’t always easy, since Internet service (email) is still spotty on some tribal lands.  

But The Pueblo Collective’s inclusive approach to create the exhibition and catalog is now considered a template for major art institutions to work with tribal communities to convey their stories and culture to the public..

The IARC collection is legendary, spanning prehistoric to modern-day works. This video takes you inside IARC archive to meet a few of the Pueblo curators and the pots they selected:

Utilitarian vessels, ancient legacies, and intergenerational connections are themes explored in the 2023 installation at Santa Fe’s Museum of Indian Arts and Culture. The exhibition design artfully integrated the words and thoughts of the curators in, around, and above the spectacular selections. Take a look at some of our favorites in our Flickr album.

Two 19th-century Tesuque water jars: a jar chosen by artist Marita Hinds (Tesuque), who saw it on a 1980s class field trip; and one admired by potter Bernard Mora (Tesuque) for its personality and imperfections. Courtesy: SAR

In some cases, a curator chose an Ancestral Pueblo pot from the 1100s and reflected on how well it’s survived today. In other cases, a curator discovered their grandmother’s pot stored for decades within the IARC collection. What a joy to bring it out and let it breathe! Listen in….

This statement about Lonnie Vigil’s magnificent vessel by Nora Naranjo Morse says it all.  The MIAC gallery space recreated a Pueblo kitchen so we can experience the environment in which most Pueblo potters create their work.

1995 micaceous clay jar made by Lonnie Vigil (Nambe) selected by Nora Naranjo Morse (Santa Clara) because it glitters like stars. Courtesy: SAR
Santa Fe’s Museum of Indian Arts and Culture’s replica of Pueblo kitchen where most pottery is created

And here’s how the Met featured Lonnie’s showstopping work – made on his kitchen table – prominently in the American Wing entrance!

Micaceous clay jar by Lonnie Vigil (Nambe) in the show’s entrance at the Met’s American Wing. Photo by Richard Lee; courtesy: The Metropolitan Museum

The project website presents the curators’ biographies, their selections, and stories.

Listen to the Met’s 2023 panel with five curators behind this magnificent community-curated indigenous exhibition and find out why they believe understanding the vessels’ power is important:

Fernandez Curates Smithson at SITE Santa Fe

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It’s not often you get to see Robert Smithson’s large-scale works inside gallery walls. Strolling through SITE Santa Fe’s magnificent Teresita Fernández/Robert Smithson exhibition, through October 28, provides an opportunity to see how a contemporary Brooklyn-based Cuban-American artist – inspired by landscape and societal histories of the Caribbean – positions her own work “in conversation” with Smithson’s 1960s-1970s geologic works, drawings, and photo installations.

SITE invited art-world superstar Teresita Fernández to curate this show with the Santa Fe-based Holt/Smithson Foundation. Prior to her deep dive into Smithson’s career, her primary knowledge centered around his 1970 epic Spiral Jetty – 6,650 tons of rock and earth jutting out from the shore of Utah’s Great Salt Lake.

Smithson’s 1969-1970 Mirrors and Shelly Sand and two by Fernández: 2009 Drawn Waters (Borrowdale) and 2024 Sfumato (Epic) 2. Courtesy: Dallas Museum of Art; the artist and Lehmann Maupin.
Still from Robert Smithson’s 1970 film Spiral Jetty, Great Salt Lake, Utah. Courtesy: Holt/Smithson Foundation.

But Fernández found a lot more from Smithson’s too-short career that she could couple with her own work to create SITE’s spectacular installation. Both artists use landscapes, deep time, ancient history, and travel.

Smithson’s 1968 installation A Nonsite (Franklin, New Jersey) with 2020 Archipelago charcoal work by Teresita Fernández. Courtesy: Museum of Contemporary Art Chicago; private collection

In the first gallery, Fernández selected a Smithson “nonsite” work – a minimalist series of boxes, each packed with rocks from the decidedly unromantic site of Franklin, New Jersey. Smithson’s “nonsite” includes a framed aerial photo that appears to document the site, but it’s a “readjusted” depiction of it. Not what it seems.

Next to the “nonsite,” Fernández hangs Archipelago, a charcoal wall sculpture., which appears to be a legit map, but it’s not. It’s an imagined map of separate Caribbean islands and continents linked together, making us reflect upon their shared socio-political colonial histories.

Viñales (Plateau) is a wall-sized “stacked landscape” depicting Cuba’s Viñales Valley, home of ancient karst caves once inhabited by Taino people and later where escaped plantation slaves sought refuge. At a distance, it evokes the valley’s ecological, social, and political legacies; up close, you see that the image is made up of thousands of tiny ceramic tiles. Something to get lost in.

2019 ceramic mosaic by Teresita Fernández Viñales (Plateau). Courtesy: the artist and Lehmann Maupin.

Both artists use reflection in their works. Manigual (Mirror) by Fernández– a tropical forest created from charcoal and sand – is affixed to a reflective surface, so you can “see yourself” in the charred thicket when you get right up to it. Smithson designed his earth-and-mirror Red Sandstone Corner Piece so that every gallery goer’s image is part of the visual experience – from close up, far back, and far away. You’re linked to the red sandstone.

Detail of 2023 Manigual (Mirror) by Teresita Fernández. Courtesy: Crystal Bridges Museum of American Art.

On the other hand, Smithson famous photographic series, Yucatán Mirror Displacements, documents his meticulously arranged mirrors set into Mexico’s coastal landscapes. Just reflections of landscape and sky in all the settings he documented his set of mirrors; no people.

Detail of Smithson’s 1969 Yucatán Mirror Displacements (1-9). Courtesy: Guggenheim Museum.

Nature’s continual ebb and flow, the Earth’s surface, ecosystems, and the cosmos ­are all subjects explored by both artists.What’s beneath the Earth’s surface, forces of nature, and human impact on it all pop up covertly in every room.  See more in our Flickr album.

Detail of 2017 charcoal work by Fernández Charred Landscape (America). Courtesy: the artist, Lehmann Maupin.
Detail of Smithson’s 1971 ink drawing A Profile of the Atlantic Bottom. Courtesy: private collection.

And learn more about the “conversations” that works by these artists are having in the curator lectures in SITE Santa Fe’s videos with Fernández herself and her co-curator from the Holt/Smithson Foundation.

Detail of Robert Smithson’s 1961-1963 paint and photo collage Algae, algae. Courtesy: Holt/Smithson Foundation and Marian Goodman Gallery.
Detail of 2019 graphite-covered shell installation Chorus by Teresita Fernández. Courtesy: the artist and Lehmann Maupin.

National Gallery Celebrates 50 Contemporary Native Artists

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If you want to take a trip across American land with 50 living Native artists, there’s still time to catch the ground-breaking exhibition, The Land Carries Our Ancestors: Contemporary Art by Native Americans, at Connecticut’s New Britain Museum of American Art through September 15, 2024.

The National Gallery of Art in Washington, D.C. asked Jaune Quick-to-See Smith (Citizen of the Confederated Salish and Kootenai Nation) to survey the United States and create an exhibition reflecting the diversity of the living Native American artists.

2014 wool weaving World Traveler by Melissa Cody (Navajo). Courtesy: Stark Museum of Art.

Smith, whose own artistic achievement was honored most recently in a three-museum retrospective in 2023-2024, became the first artist invited to curate a show at the National Gallery.

Entrance banner features Orchestrating a Blooming Desert by Steven Yazzie (Diné/Laguna Pueblo).

Smith has always done whatever possible to increase the visibilty of Native artists in the contemporary art world. For this exhibition, she chose 50 intergenerational artists from diverse regions, cultures, and artistic practices. Look at our Flickr album of the National Gallery installation to see some of our favorites.

All of the works reflect the artists’ deep connection to the land, especially Orchestrating a Blooming Desert by Steven Yazzie (Diné/Laguna Pueblo), a painting that reflects one man’s joyful encounter with a lush landscape.

Some works depict a tribe’s link to the natural world through origin stories. Visitors are mesmerized by Preston Singletary’s exquisite sculpture of Tlingit creation-myth legend, Raven stealing the Sun. It’s glorious to admire this dramatic icon fully realized in a distinctly nontraditional medium – blown and sand-carved glass.

Experiencing the large, spiritual earth-colored ceramic figure by Rose B. Simpson (Santa Clara Pueblo) harkens back to eras when people had a more integral connection to the earth. Simpson calls her figure Tonantzin, an Aztec name for earth mothers, corn mothers, and even the Virgin of Guadalupe.

2017 blown and sand-carved glass Raven Steals the Sun by Preston Singletary (Tlingit). Courtesy: private collector.
2021 ceramic, steel, leather, and brass Tonantzin by Rose B. Simpson (Santa Clara Pueblo). Courtesy: Tia Collection.

Smith has chosen to hang many smaller two-dimensional works across a long wall in a checkerboard to suggest that visitors reflect on the impact of 1887 Dawes Act upon Native lands – a law that cut Native territory into “checkerboard” lots to facilitate private ownership.

At the National Gallery, Jeffrey Gibson’s punching bag (all made of found materials) was hung nearby, reminding us of the delicate balance that has to be struck by simultaneously caring for and taking gifts from the earth.

Next to checkerboard wall, the 2020 beaded punching bag To Feel Myself Loved On the Earth by Jeffrey Gibson (Mississippi Band of Choctaw Indians/Cherokee Nation). Courtesy: Hirschhorn Museum.

Some artists mix impressions of modern life with tribal lands, such as satiric works by Diego Romero (Cochiti Pueblo) and stylized symbols in a monoprint by Joe Fedderson (Colville Confederated Tribes).

2017 lithograph Girl in the Anthropocene by Diego Romero (Cochiti Pueblo). Private collection

In addition to sculptures, paintings, and photos, Smith has also included pieces made for fashion runways, live performances, and social protests.

Fashion designer Jamie Okuma (La Jolla Band of Luiseno Indians) beaded her fringed fashion boots with a portrait of her family’s pet scrub jay.

Ten foot-long fiber seashell earrings designed for an interactive video and gallery performance by fiber and performance artist Eric-Paul Riege (Diné) are a reminder of the ancient trade networks that brought trade items from the ocean to the interior deserts.

2021 beaded and fringed Casedei boots by Jaime Okuma (La Jolla Band of Luiseno Indians). Courtesy: Dartmouth College’s Hood Museum
2020 mixed-fiber installation jaatloh4Ye’iitosoh [3-4] by Eric-Paul Riege (Diné). Courtesy: Tia Collection.

A wall of “mirror shields” were mounted by artist-activist Cannupa Hanska Luger (Mandan/Hidatsa/Arikara/Lakota), showing just a small sample of the 1,000 protective and reflective shields made by people to help water protectors during thre 2016 pipeline intervention at Standing Rock Sioux Tribe Reservation, Luger’s childhood home. Take a look at Luger’s instruction video here.

The shields served to protect the peaceful protesters from rubber bullets and water cannons, and reflected images of the security forces back to them. The crowd-sourced shields were also used in a social-action performance piece at Standing Rock.

2016 mirror shields and video for Mirror Shield Project – River (The Water Spirit) by Cannupa Hanska Luger (Mandan/Hidatsa/Arikara/Lakota). Courtesy: the artist, Garth Greenan Gallery.

Textiles and vinyl drawings also pack a punch in this show. Take a look at the dazzler woven by Melissa Cody (Diné), who draws inspiration from video gaming and the matriarchs of Navajo Nation. Watch her interview from her recent exhibition at MoMA PS1.

Here, John Hitchcock explains how his room-sized drawing, Impact vs. Influence, incorporates his influences – nature, family, Native beadwork, and the next-door military base:

Take a look the National Gallery’s trailer and meet the 50 contemporary artists whose work and relationship to the land is celebrated in the show: