American Indianism

The Afro-descendant artist Silvio Nunes Pinto produced a rich work in wood during his life as a rural worker, maintaining a double contact with this environment and the urban area, which was a determinant factor in the creation and production of his pieces of art, sculptures, tools, and furniture. This paper proposes to present a sampling of the artist's work produced from the early 1960s through the beginning of the 21st century. Unknown museum, given that Silvio Nunes Pinto established with this material a constant poetic relationship during most of his life, creating original pieces, in parallel to the work activities of his livelihood. It is the purpose of this undergraduate thesis to develop some contemporary reflections on the history of folk art exhibitions in Brazil, as well as the critical reception of the work of so-called popular artists by museum institutions, academic resear

The present paper explores an interesting aspect of Trans-Atlantic and cross-cultural studies, i.e. the Native v. white disparity in some stories of indigenization and its alleged replacement with the Native and white paradigm symbolically signified by ethno-cultural hybrids. However, unlike captives and other involuntary shifters, who create a genuine hybrid identity with authentic ethno-cultural markers, the Indian wannabes sustain the opposition between the two cultures, the barriers, and consequently the racial divides they inclined to diminish. The overall implication is that since only the selected features of Native culture are seen as worth copying and assuming as part of one’s identity, evidently “white” is still better, it just needs embellishment with a few “added Indian traits.” Thus many artists continue to demonstrate the Native v. white paradigm. More critical attention should be devoted to notions and nature of whiteness in order to further a subtle understanding of the cultural strongholds of colonialism and to acquire cultural sensitivity possessed by more authentic shifters.

Studies on the Classical Tradition foi criada com a intenção de promover o debate a respeito da constituição, recepção e atualidade da tradição clássica. Com uma proposta interdisciplinar, o objetivo é o de estimular o intercâmbio de ideias entre vários campos do saber, de modo a aprofundar o conhecimento de um amplo legado cultural que abarca materiais visuais, literários, filosóficos, mitológicos, religiosos, científicos e musicais. Neste artigo, apresento as diretrizes editorias de FIGURA, com a esperança de que isso possa encorajar novas contribuições de pesquisadores atuantes no meio acadêmico brasileiro.

Spearheading American Indian Cultures: Cultural Appropriation and Military Encounters in Europe and the Middle East The powwow of 1999 near St. Petersburg looked like no other Indianist rally. It was full of special forces soldiers-young brawny fellows marching in heavy military boots down forest trails scaring off small birds and local dwellers. They were staying in Mato Najin's big tipi, all ten of them sleeping next to each other in a manner reminiscent

This dissertation investigates the multiple contexts and processes that shape the phenomenon of European Indianism, with particular attention to Eastern Europe and Russia. It critically reexamines several areas of scholarship that have shaped our understanding of Euro-American reenactment of Native American cultures in the light of ethnographic and historical research. The research for this dissertation was conducted from 2000 to 2002 and in brief periods in 1998 and 1999. I engaged in participant observation at Indianist gatherings in Russia, Poland, Bulgaria, Lithuania and Belgium as well as in local libraries and archives. I was also a member of the Russian Indianist community in the late 1980s, and hence I have incorporated self-reflection and memory into my theory and methodology. My analysis expands the discussion of European Indianism to recast Euro-American performance of North American tribal cultures more broadly as a general social, political and philosophical system grounded in researches and observations over Native American societies conducted by both non-natives and natives since the discovery of America. I identified several core thinkers in the Occidentalist (Indianist) tradition, namely

In 1990 A Sacred Run for Freedom and Earth, led by Dennis Banks, one of the founders of the American Indian Movement,came to Russiaafter having collected many supporters in Germany, Poland, Lithuania, and other European countries. Indianists from different parts of Russia came to meet the legendary Indian hero and a group of Native American runners-the first Indians Indianists had ever seen in person. The "runners" were accommodated by the St. Petersburg authorities in a hotel thirty miles away from downtown. Indianists followed their buses and barely managed to make their way into a Russian international hotel habitually inhospitable to Russians who wanted to "hang out" with foreigners. Finally, they sneaked inside and agreed with Banks to have an informal meeting. The next day about thirty Indianists and a group of Indian runners, including Dennis Banks and his family, took their seats on the carpeted floor in a conference room. Both parties were dressed in jeans, jackets, and sneakers-no moccasins, leggings, or war-bonnets Only every now and then, on both

Part 3. The Double Self-Identity Foundation of the Indianist Phenomenon Conclusion List of References 41 1 Rousseau's idea was echoed in the current century by the famous French structural anthropologist Claude Lévi-Strauss whose fieldwork among the Brazilian Indians set in train a humanistic and affectionate attitude towards the savages (cf. his book Tristes Tropiques) coupled to his belief in the possession of Neolithic mind (cf. La Pensée Sauvage). Indians. The main concern of these groups which can be found in various European and American countries is the focused study of the modern Indian life conditions and political struggle with a clear aspiration to give an assistance in improving the former and to support the latter. Leaflets of protest and information, demonstrations, official contacts, lobbying, quest for the public support by means of collecting signatures and the like-all belong into this sphere of activity. The present essay deals with a group of people who devotedly carry on through their lives the deep perception of Indian cultural values and experience the work of the unparalleled powers of the identity construction. They are devoid of the rational preoccupation with Indians as a convenient and intriguing object of intellectual and socio-political exploitation, offering instead a way of identity construction via experiencing, partaking and preservation of American Indian life pattern. Indianism should not be mixed up with hobbyism, i.e. the pastime involvement on the part of adults and teenagers in making Indianesque garments, ornaments and dwellings. Hobbyism is widely spread in the United States: special books, with the characteristic titles like The Indian Hobbyist, The Golden Book of Indian Crafts and Lore, are published which describe and picturesquely depict the techniques of making war bonnets, leggings, tomahawks, peace pipes, moccasins etc., and offhandedly admonish and encourage the reader to go back to nature. Hobbyism brings about no particular need for forming a social group, remaining a purely individual crankiness. Elements of Indianesque hobbyism were also taken up by the scout movement. As will be shown in later pages, the identity construction way can get with the other three tendencies which, however, are confined there to a poor adjunct of the main line. Indianists also stand apart from the other Indian-interest activities mentioned above due to the fact that their concern is focused purely and exclusively on North American Indians. The scientists do not form a rigid border around their field of interest and for them Americanistics is just a sub-field within a broader terrain of social sciences. The groups pursuing the socio-political activity, as a rule, consider North American Indians a part of the indigenous world and their actions are not confined to Indians but express a more general anxiety about the destiny of the pre-industrial societies (cf. The Centre for the Support of the Indigenous Population in Holland). Notably enough, these groups have often coalesced with ecological movements. Indianism, i.e. the organised adherence to the cultural values of American Indians, is not exclusively a Russian phenomenon. Similar groups have developed in East Germany, Poland, Hungary, Czechoslovakia, Yugoslavia, to a less extent in Finland, Denmark, Holland, Wales 1 and other West European countries. Nonetheless, the 1 In the ethnic history of the Welsh, some facts are of interest regarding the intersection of the Welsh identity with American Indians. In the Elizabethan times, Welsh historians presented evidence that Prince Madoc, a direct ancestor of the queen, had discovered America in XII century, long before Columbus claimed the territory for the king of Spain. In the XVIII century, the Madoc legend inspired some of the Welsh intellectuals in America (first of all, Iolo Morganwg) to insist on the existence of the Welsh Red Indians-the lost descendants of the early Welsh discoverers of America. A contemporary Welsh historian Emyr Humphreys, who provided a detailed picture of the destiny of this myth among the Welsh, writes: "[They] would be the noblest of all the noble savages, since they retained untainted the

Through the analysis of the painting "Iracema" by José Maria de Medeiros, the author writes about the change of criteria in the appreciation of painting in Brazil at the end of the 19th century. Presented at the 1884 General Exhibition, Medeiros' canvas was acquired by the imperial government and yet received much negative criticism in the Carioca newspapers. The target of the attacks was the female figure, and only the landscape was spared. Iracema indicates the replacement of historical painting by landscape painting as the ideal means of representing nationality.

This paper explores the imposition of an Indianist framework to examine the material aesthetics of tourist attractions and souvenirs along U.S. Route 66 that depict stereotypical imagery of Indigenous peoples. In this paper, I intend to show how Indigenous stereotypes in popular material culture create instances of kitsch. However, on Route 66, this kitsch manifests as hyperkitsch in its attractions’ touristic natures that allow visitors to witness, enact, and play a role in the fantasized life and time of the American Indian. Tourist attractions and certain objects of kitsch create simulated environments and manifestations of hyperreality as tourist attractions that powerfully propel stereotypes that forge non-Native perspectives of Indigenous peoples. This evaluation takes place along the 2,448-mile stretch that is Route 66.

Resumo
O presente artigo propõe-se a recuperar a figura de Leon Despres de Cluny, escultor francês ativo no Rio de Janeiro entre 1861 e 1881, que tem uma escassa presença na historiografia artística, não obstante tenha realizado um grande número de obras, com grandes grupos e encomendas oficiais e recebido as maiores honras artísticas. Além de sua atuação artística, apresenta-se como um dos principais comerciantes de arte, sendo o responsável, através de sua firma comercial e depois individualmente, pela venda das coleções de moldes antigos em gesso adquiridos pela Academia Imperial de Belas Artes do Rio de Janeiro na segunda metade do século XIX.

O presente artigo, em forma de verbete enciclopédico, apresenta a análise iconográfica e iconológica da escultura "Perseu Libertando Andromeda" do artista brasileiro Francisco Manuel Chaves Pinheiro, antigo professor de escultura da Academia Imperial de Belas Artes.
A elaboração e publicação deste artigo em fóruns acadêmicos na internet foi requisito de avaliação para a disciplina História da Arte no Brasil III, do curso de Conservação e Restauração da EBA/UFRJ, oferecida em 2015.1.