Native Modernism: The Art of George Morrison and Allan Houser showcases magnificent paintings, drawings, and sculptures by two highly acclaimed artists. In this groundbreaking, beautifully illustrated book, distinguished Native American writers and scholars add a rich new dimension to previously published accounts of Native American art with a fascinating exploration of Morrison's and Houser's work in the context of contemporary art, Native American art history, and cultural identity. George Morrison (Grand Portage Band of Chippewa, 1919–2000) and Allan Houser (Warm Springs Chiricahua Apache, 1914–1994) shattered expectations for Native art, and paved the way for successive generations to experiment with a wide array of styles and techniques. Born in a small Chippewa community in Minnesota, Morrison traveled and studied in New York City and Europe during an extraordinarily creative period in twentieth-century art. He emerged triumphantly as both a major American artist and an Indian artist. Often described as an abstract expressionist, Morrison developed, in such celebrated series as his Horizon paintings, a non-figurative visual language. Sculptor and painter Allan Houser also forged a unique path that redefined the way art by Native Americans is viewed and understood. The work of this prominent twentieth-century artist has appeared in important exhibitions in the Americas, Europe, and Asia, and his monumental bronze Offering of the Sacred Pipe, installed at the U.S. Mission to the United Nations, has become a worldwide symbol of peace.

Arguing that the contemporary commitment to the importance of cultural identity has renovated rather than replaced an earlier commitment to racial identity, Walter Benn Michaels asserts that the idea of culture, far from constituting a challenge to racism, is actually a form of racism. Our America offers both a provocative reinterpretation of the role of identity in modernism and a sustained critique of the role of identity in postmodernism. "We have a great desire to be supremely American," Calvin Coolidge wrote in 1924. That desire, Michaels tells us, is at the very heart of American modernism, giving form and substance to a cultural movement that would in turn redefine America's cultural and collective identity--ultimately along racial lines. A provocative reinterpretation of American modernism, Our America also offers a new way of understanding current debates over the meaning of race, identity, multiculturalism, and pluralism. Michaels contends that the aesthetic movement of modernism and the social movement of nativism came together in the 1920s in their commitment to resolve the meaning of identity--linguistic, national, cultural, and racial. Just as the Johnson Immigration Act of 1924, which excluded aliens, and the Indian Citizenship Act of the same year, which honored the truly native, reconceptualized national identity, so the major texts of American writers such as Cather, Faulkner, Hurston, and Williams reinvented identity as an object of pathos--something that can be lost or found, defended or betrayed. Our America is both a history and a critique of this invention, tracing its development from the white supremacism of the Progressive period through the cultural pluralism of the Twenties. Michaels's sustained rereading of the texts of the period--the canonical, the popular, and the less familiar--exposes recurring concerns such as the reconception of the image of the Indian as a symbol of racial purity and national origins, the relation between World War I and race, contradictory appeals to the family as a model for the nation, and anxieties about reproduction that subliminally tie whiteness and national identity to incest, sterility, and impotence.

This lavishly illustrated art history situates the work of pioneering mid-twentieth-century Native American artists within the broader canon of American modernism.

Encompassing writers from Edith Wharton, Ezra Pound and T.S. Eliot to Willa Cather, Theodore Dreiser and Gertrude Stein, American Modernism: Cultural Transactions is a comprehensive and informative companion to the field of American literary modernism. This groundbreaking new book explores the changing patterns of American literary culture in the early years of the 20th century, in the aftermath of the great American Renaissance, when the United States was well on its way to becoming the most economically powerful and culturally influential nation in the world. It brings together some of the most eminent British and European scholars to investigate how the United States’s unique cultural position is in fact the by-product of a range of cultural transactions between the United States and Europe, between the visual and the literary arts, and between the economic and aesthetic worlds. And it presents a stunning re-examination of the social, cultural and artistic contours of American modernism, from the impact of a liberal Scottish speaker on T.S. Eliot’s considerations of Shakespeare to the generic hybridity of Edith Wharton’s writing, from the influence of Oscar Wilde on Hart Crane to the effect of Anglo-European experimentalism on Native American fiction – and much more. Through close textual and archival analysis, backed up with compelling historical insights, these nine new essays explore the nature and limits of American modernism. They address such topical issues as geomodernism, transnationalism and the nature of American identity; they examine the ways writers embraced or rejected the emerging modern world; and they take a fresh look at American literature in the broad context of international modernism.

The essays in this book continue a dialogue about George Morrison and Allan Houser's legacies started at NMAI during their exhibition titled "Native Modernism: The Art of George Morrison and Allan Houser", as well as exploring the basis of a "Native modernism" by eliciting a broad discussion about the critical perspectives and practices of Native artists across North America--Page 23.

"The moment to savor [Mary Sully]. . . has arrived." —New York Times Dakota Sioux artist Mary Sully was the great-granddaughter of respected nineteenth-century portraitist Thomas Sully, who captured the personalities of America’s first generation of celebrities (including the figure of Andrew Jackson immortalized on the twenty-dollar bill). Born on the Standing Rock reservation in South Dakota in 1896, she was largely self-taught. Steeped in the visual traditions of beadwork, quilling, and hide painting, she also engaged with the experiments in time, space, symbolism, and representation characteristic of early twentieth-century modernist art. And like her great-grandfather Sully was fascinated by celebrity: over two decades, she produced hundreds of colorful and dynamic abstract triptychs, a series of “personality prints” of American public figures like Amelia Earhart, Babe Ruth, and Gertrude Stein. Sully’s position on the margins of the art world meant that her work was exhibited only a handful of times during her life. In Becoming Mary Sully, Philip J. Deloria reclaims that work from obscurity, exploring her stunning portfolio through the lenses of modernism, industrial design, Dakota women’s aesthetics, mental health, ethnography and anthropology, primitivism, and the American Indian politics of the 1930s. Working in a complex territory oscillating between representation, symbolism, and abstraction, Sully evoked multiple and simultaneous perspectives of time and space. With an intimate yet sweeping style, Deloria recovers in Sully’s work a move toward an anti-colonial aesthetic that claimed a critical role for Indigenous women in American Indian futures—within and distinct from American modernity and modernism.

The tumultuous last decades of British colonialism in India were catalyzed by more than the work of Mahatma Gandhi and violent conflicts. The concurrent upheavals in Western art driven by the advent of modernism provided Indian artists in post-1920 India a powerful tool of colonial resistance. Distinguished art historian Partha Mitter now explores in this brilliantly illustrated study this lesser known facet of Indian art and history. Taking the 1922 Bauhaus exhibition in Calcutta as the debut of European modernism in India, The Triumph of Modernism probes the intricate interplay of Western modernism and Indian nationalism in the evolution of colonial-era Indian art. Mitter casts his gaze across a myriad of issues, including the emergence of a feminine voice in Indian art, the decline of “oriental art,” and the rise of naturalism and modernism in the 1920s. Nationalist politics also played a large role, from the struggle of artists in reconciling Indian nationalism with imperial patronage of the arts to the relationship between primitivism and modernism in Indian art. An engagingly written study anchored by 150 lush reproductions, The Triumph of Modernism will be essential reading for scholars of art, British studies, and Indian history.

Mapping Modernisms brings together scholars working around the world to address the modern arts produced by indigenous and colonized artists. Expanding the contours of modernity and its visual products, the contributors illustrate how these artists engaged with ideas of Primitivism through visual forms and philosophical ideas. Although often overlooked in the literature on global modernisms, artists, artworks, and art patrons moved within and across national and imperial borders, carrying, appropriating, or translating objects, images, and ideas. These itineraries made up the dense networks of modern life, contributing to the crafting of modern subjectivities and of local, transnationally inflected modernisms. Addressing the silence on indigeneity in established narratives of modernism, the contributors decenter art history's traditional Western orientation and prompt a re-evaluation of canonical understandings of twentieth-century art history. Mapping Modernisms is the first book in Modernist Exchanges, a multivolume project dedicated to rewriting the history of modernism and modernist art to include artists, theorists, art forms, and movements from around the world. Contributors. Bill Anthes, Peter Brunt, Karen Duffek, Erin Haney, Elizabeth Harney, Heather Igloliorte, Sandra Klopper, Ian McLean, Anitra Nettleton, Chika Okeke-Agulu, Ruth B. Phillips, W. Jackson Rushing III, Damian Skinner, Nicholas Thomas, Norman Vorano

In the early twentieth century, Native American baskets, blankets, and bowls could be purchased from department stores, “Indian stores,” dealers, and the U.S. government’s Indian schools. Men and women across the United States indulged in a widespread passion for collecting Native American art, which they displayed in domestic nooks called “Indian corners.” Elizabeth Hutchinson identifies this collecting as part of a larger “Indian craze” and links it to other activities such as the inclusion of Native American artifacts in art exhibitions sponsored by museums, arts and crafts societies, and World’s Fairs, and the use of indigenous handicrafts as models for non-Native artists exploring formal abstraction and emerging notions of artistic subjectivity. She argues that the Indian craze convinced policymakers that art was an aspect of “traditional” Native culture worth preserving, an attitude that continues to influence popular attitudes and federal legislation. Illustrating her argument with images culled from late-nineteenth- and early-twentieth-century publications, Hutchinson revises the standard history of the mainstream interest in Native American material culture as “art.” While many locate the development of this cross-cultural interest in the Southwest after the First World War, Hutchinson reveals that it began earlier and spread across the nation from west to east and from reservation to metropolis. She demonstrates that artists, teachers, and critics associated with the development of American modernism, including Arthur Wesley Dow and Gertrude Käsebier, were inspired by Native art. Native artists were also able to achieve some recognition as modern artists, as Hutchinson shows through her discussion of the Winnebago painter and educator Angel DeCora. By taking a transcultural approach, Hutchinson transforms our understanding of the role of Native Americans in modernist culture.