By focusing on the original scholarly contributions, rather than secondary description, this reader in tribal arts exposes the reader to the best original scholarship of 29 noted scholars in anthropology and art history. Each scholarly essay is well-illustrated, often with original field photographs as well as museum objects. For artists, art historians, sociologists, and all those interested in the arts of the fourth world.

Pending the opening of the Musee du Quai Branly in 2004, this Pavillon des Sessions display represents the first step towards realising the ambition stated by the President of the Republic: namely to endow France with a modern institution dedicated to the arts and civilisations of Africa, Asia, the Pacific Islands and the Americas."--BOOK JACKET.

Through works of art, photographs, and writings, this volume explores Picasso’s fascination with tribal art and the influences he repeatedly drew upon for his own oeuvre. “African art? I don’t know it.” With this provocative tone, Picasso tried to deny his relationship with art from outside of Europe. However, through hundreds of archival documents and photographs, this volume illustrates how tribal art from Africa, Oceania, the Americas, and Asia was a recurring source of inspiration for the artist. Side-by-side comparisons illustrate the links between Picasso’s oeuvre and diverse tribal arts. In both, we find the same themes—nudity, sexuality, impulses, death, and more—along with parallel artistic expressions of those themes—such as disfiguration or destruction of the body. The volume is completed with a chronology of the relevant works and photographs of the artist in his studio.

This introduction to the art of tribal peoples of North America, Africa, and the South Pacific does not briefly cover the hundreds of artistic traditions in these three vast areas but rather studies in depth thirty-six art styles within all three areas using the methods of art history, including stylistic analysis and iconographic interpretation. Emphasis is on the art in cultural context and as a system of visual communication within each tribal area. Where appropriate for a more complete understanding of the art, data from archaeology, ethnology, linguistics, religion, and other humanistic disciplines are included.Among the peoples and cultures whose art is studied are the Haida, Kwakiutl, and Tlingit; the Hohokam and Mongollon, the Anasazi and Hopi; the Dogon and Bamana of Mali; the Asante of Ghana; the Benin, Yoruba, and Ibo of Nigeria; the Fan, the Bamum, and the Kuba of Central Africa; Australian aboriginal and Island New Guinea art; Island Melanesia art; central and eastern Polynesia; Hawaii and the Maori in Marginal Polynesia.The format of the text and selected illustrations is based on seventeen years of teaching African, North American Indian, and South Pacific art to undergraduate and graduate students at Herbert H. Lehman College (CUNY), New York University, and Columbia University. The book is intended for art history and anthropology students and the interested lay reader or collector. The detailed notes at the end of the book are for further study, research, and understanding of the tribal art style under discussion.

An engaging explanation of Oceanic art and an important gateway to wider appreciation of Oceanic heritage and visual culture

Peggy Guggenheim (1898 - 1979) challenged boundaries as a patron and collector. She is celebrated for her groundbreaking collection of European and American modern art. The volume will focus on a lesser-known but crucial episode in Guggenheim's own migratory path: her turn to the arts of Africa, Oceania, and the Americas in the 1950s and '60s. In these years, Guggenheim acquired works created by artists from cultures worldwide, including early twentieth-century sculpture from Mali, Côte d'Ivoire, and New Guinea, and ancient examples from Mexico and Peru. 'Migrating Objects' emerges from an extended period of research and discussion on this largely ignored area of Guggenheim's collection by a curatorial advisory committee, which has led to exciting findings, including the reattribution of individual works, among them the Nigerian headdress (Ago Egungun) produced by the workshop of Oniyide Adugbologe (ca. 1875-1949), which is illustrated in the catalogue.

Reading African art’s impact on modernism as an international phenomenon, The “Black Art” Renaissance tracks a series of twentieth-century engagements with canonical African sculpture by European, African American, and sub-Saharan African artists and theorists. Notwithstanding its occurrence during the benighted colonial period, the Paris avant-garde “discovery” of African sculpture—known then as art nègre, or “black art”—eventually came to affect nascent Afro-modernisms, whose artists and critics commandeered visual and rhetorical uses of the same sculptural canon and the same term. Within this trajectory, “black art” evolved as a framework for asserting control over appropriative practices introduced by Europeans, and it helped forge alliances by redefining concepts of humanism, race, and civilization. From the Fauves and Picasso to the Harlem Renaissance, and from the work of South African artist Ernest Mancoba to the imagery of Negritude and the École de Dakar, African sculpture’s influence proved transcontinental in scope and significance. Through this extensively researched study, Joshua I. Cohen argues that art history’s alleged centers and margins must be conceived as interconnected and mutually informing. The “Black Art” Renaissance reveals just how much modern art has owed to African art on a global scale.