Thursday, May 9, 2013

The Santa Fe International Folk Art Market and Folk Art Extravaganza


Our Huichol friend Cilau Valadez, shown here with Stevie Mack and me is going to visit our SchoolArts/CRIZMAC Folk Art Extravaganza group in July in Santa Fe and we can't wait to see him again. He'll demonstrate his elaborated detailed yarn paintings and share his culture with us. He is just one of the artists we'll work with in our seminar and meet at the Santa Fe International Folk Art Market. It's a trip around the world in a weekend! It is not too late to register. You don't have to be an art teacher to join us (you just need an interest in folk art), but teachers can receive continuing education credits for their participation.

Here are some more images of folk artists at past Folk Art Markets:

 
 
 
 
 
 
 
 
 
 

Monday, May 6, 2013

Celebration of Pueblo Art and Culture: Daily Schedule


Since we are finalizing details for our SchoolArts/CRIZMAC Celebration of Pueblo Art and Culture in Santa Fe in July, I thought I would share an overview of what we will be doing (we still have two spaces left, I believe). We seek to provide meaningful experiences and interactions that would be difficult to find or do just as a casual visitor. 

We begin on Wednesday, July 3, with a welcome meal and introduction to the seminar and Santa Fe. Participants will stay and work at the lovely Inn of the Governors, located just a few blocks from the Plaza. They have a fantastic full breakfast and tea with sherry and cookies every day; also a beautiful pool.

Thursday, our first full day will be spent with Taos artist Dawning Pollen Shorty, who will bring clay she has prepared from the Pueblo for us to work with all day. (She will have gathered the natural materials from her Pueblo to mix the clay she will bring.)

The next day, Friday, John Reyna, an anthropologist, guide, and teacher, also from Taos Pueblo, will join us to provide an introduction to Pueblo history and culture. We'll also visit the Museum of Contemporary Native Art and the Andrea Fisher Gallery before starting another hands-on project.

On Saturday, we will travel to Santo Domingo Pueblo to visit the artists Raymond and Gabby Tenerio, learn about Pueblo jewelry and share a meal in their home. (It is a great honor to be invited to a Pueblo home.)

On Sunday, we'll visit the Museum of American Indian Art and the Wheelwright Museum of the American Indian, both on Museum Hill.

On Monday we go to Taos to fire our clay pieces with Dawning Pollen at her grandmother's home, and visit Taos Pueblo while the work is firing. On the way back to Santa Fe, we'll visit the Poeh Center and Roxanne Swentzell's Tower Gallery in Pojaque.

During the week we will also have walking tours, several meals, visit the galleries on Canyon Road, hear live music at the Plaza bandstand, and more (and you will have some free time, as well). Hands-on studio time will be interspersed throughout. Travel during the seminar will be provided so you do not need a car (You just have to get yourself to Santa Fe!).

I know I can't wait! Even though I have been to Santa Fe many times, there is always something new and I love to revisit old friends and favored places. Many of our participants have returned to our seminars so we do change them every year. It is not necessary to be a teacher or an art teacher - only an interest is needed! If you are a teacher, we can offer you continuing education credit.

To learn more about this and our other offering this summer, Folk Art Extravaganza, check out CRIZMAC's website.

The photo above shows tools used to shape and smooth Pueblo pottery.

Wednesday, April 24, 2013

It's All Connected



My colleague Rebecca Martin and I recently presented, “Learning through Art: Making Connections between Art and Social Studies” at a regional service center in Texas. This was a workshop specifically designed for both elementary and middle school art and social studies teachers. My co-presenter, also an art educator, shares my commitment to presenting meaningful, engaging connections between the disciplines that presented natural and logical connections. 

We decided which social studies concepts we would address, such as heritage (a mandated variety of celebrations and observances), culture (understanding how significant individuals, events, and issues shaped our state), and the land (understanding the location and characteristics of places and regions of our state), and what artworks we would use.

How did we plan the agenda for this professional development workshop? We started by looking at state-determined educational objectives for both subject areas to find concepts that presented natural and logical connections. Then we decided which social studies concepts we would address, such as heritage (a mandated variety of celebrations and observances), culture (understanding how significant individuals, events, and issues shaped our state), and the land (understanding the location and characteristics of places and regions in our state), and what artworks we would use.

These social studies objectives connected well with art objectives (demonstrating an understanding of art history and culture; developing respect for the traditions and contributions of diverse cultures; comparing and contrasting relationships that exist between a society’s art and its music, literature, and architecture). 

Though these are specific to Texas, every state has the same kind of objectives that are required and available so it is easy to check your own.

Some art teachers may not always realize that they are already making natural connections between subjects, and they may not understand the value of capitalizing on that with both students and classroom teachers. Classroom teachers may not realize these strong connections exist and that the use of artworks with their classes can promote engagement and discovery, especially for students who are visual learners. 

If art and classroom teachers work together, it will be beneficial for all of their students. 

Interdisciplinary connections make sense. At this time, content standard six in the current national visual arts standards is “Making connections between visual arts and other disciplines.” The new national arts standards, in development by the National Coalition for Core Arts Standards (NCCAS), have not been completed, but I am eager to see and use them. You can check on their progress at nccas.wikispaces.com. 

Photo: I'm at Roxanne Swentzell's Tower Gallery just outside Santa Fe, New Mexico, during one of our SchoolArts/CRIZMAC seminars. In Native American culture, all concepts are connected; art is not separate.

Sunday, April 7, 2013

Etiquette for Pueblos in New Mexico


During our SchoolArt/CRIZMAC Celebrating Pueblo Art and Culture in Santa Fe this coming July, we will be visiting 1-2 Pueblos. Why is there a need to spell out etiquette for visiting New Mexico Indian Pueblos?  Non-Indian visitors have at times offended Native Americans by their behavior from either not knowing or caring about the rules of courtesy. Each Pueblo operates under its own government and establishes its own rules for visitors. Please obey all rules and regulations of the individual pueblos. 

The Pueblo people of New Mexico are some of few Native American Peoples who never left or were not forced off their original lands. Each Pueblo is a universe onto itself.

In Pueblo culture, the right to knowledge must be earned and asking questions is not considered to be polite. In the Pueblos, people live in the homes; they are not open to the public. It is a great honor to be invited into a Pueblo home.


Pueblo Etiquette

  • Please control your children and see that they are respectful.
  • Although most Pueblos are open to the public during daylight hours, the homes are private. Do not enter without an invitation.
  • Please stay in the immediate village area. Do not wander.
  • Do not climb walls or other structures. Some are several hundred years old and damage easily.
  • Do not pick up or remove any artifacts or objects, such as pieces of broken pottery.
  • Kivas and graveyards are NOT to be entered by non-pueblo people.
  • Alcohol, weapons and drugs will not be tolerated.
  • No pets, please.
  • Please obey all traffic, parking and speed limit signs. Our children are at play, and many of our people are elderly.
  • All Pueblo dances are religious ceremonies, not staged performances. Please observe them with respect and quiet attention.
  • Do not interrupt non-dance participants' concentration by asking questions, talking or waving to friends.
  • Refrain from talking to the dancers. Do not approach them as they are entering, leaving or resting near the kiva.
  • Applause after dances is not appropriate.
  • On feast days, enter a Pueblo home as you would any other - BY INVITATION ONLY.
  • It is courteous to accept an invitation to eat, but do not linger at the table, as your host will probably want to serve many guests throughout the day. Thank your host, but a payment or tip is not appropriate.

  • Photography

    Some Pueblos require a photography fee, but you still will not be able to shoot anything you like. If you do not follow the rules for photography, you could lose your camera. (I personally am not comfortable taking photographs in the Pueblos; I would rather focus on paying close attention to being there.)

  • Permits, fees and restrictions vary among Pueblos. It is important to contact each Pueblo regarding its policies. Do not attempt to take photos or make recordings or sketches if not allowed.
  • Photographs are for private use only and may not be reproduced or resold without written permission. 
  • Please ask permission before taking someone's photograph.
  • A photo permit does not give you license to disrupt dances by getting in front of dancers or spectators.
  • The above information is from the Eight Northern Indian Pueblos 1999 Visitor's Guide. 
  • Saturday, March 30, 2013

    Preserving Huichol Traditions



    Cilau Valadez is part of a new generation of young Huichol Indians who have migrated to cities outside of their indigenous villages. Educated as doctors, lawyers and teachers, they use their professional positions to advocate for the rights of their struggling Huichol communities, while continuing to apprentice to learn the practices, traditions, and arts of their elders.
    The son of world-renowned Huichol yarn painter Mariano Valadez and anthropologist Susana Valadez Eger, Cilau has been mentored by his communities’ master craftsmen and shamans to be able to carry on the practices of the Huichol mystic arts to coming generations. One of the few in his community fluent in English, Cilau uses his voice as an advocate for Huichol indigenous rights and his vision as an artist to spread the meaning and beauty of his people’s culture to the world.
    Read more about Cilau in Stevie Mack's article in the April SchoolArts Magazine. He is planning to speak to our SchoolArts/CRIZMAC Folk Art Extravaganza in Santa Fe in July. Learn more about this seminar and its benefits to you as a teacher at CRIZMAC's website.

    Thursday, March 21, 2013

    Reflections on Reggio Emilia

     
    Though I planned to immediately write about my experiences when I returned from the Winter Institute in Reggio Emila, Italy, a national conference, Spring break, and a new grandbaby got in the way. Following are a few of my thoughts on returning from this experience, shared with others from almost 50 different countries.

    The Reggio Emilia approach is an educational philosophy, focused on infant/toddler, preschool, and primary education in Italy, though its methods can be adapted and are now being recommended for any level of schooling. It was started by teacher Loris Malaguzzi in Reggio Emilia after World War ll. Because he and the parents believed that children form who they are as individuals in the early years of development, they created a program based on the principles of respect, responsibility, and community through exploration and discovery in a supportive and enriching environment based on the interests of the children.
    The Reggio Emilia approach is child-centered and play-based. Importance is placed on the physical environment of the school, the active participation of the parents and community, and the interests of the child. Listening to what a child has to say, valuing their interests and documenting it through writings and photography (often taken by the children themselves) is also very important.
    During the week we were able to visit four different schools to see the program in action and similarities between the schools were clearly evident. A common feature in Reggio Emilia schools is the presence of an atelier, which seemed to me to be a combination of an art studio and a science laboratory, usually guided by an art teacher called an atelierista. The number of students in each class is very small and each class may have three teachers who share overlapping responsibilities. How do they manage to have so few students and so many teachers (a utopia as described by one teacher)? The schools are not free.
    Surfaces around the schools are covered with all kinds of objects to explore: (1) every form of natural object one could imagine, and (2) an incredible amount of recycled materials to manipulate and place. There is an intriguing emphasis placed on the concepts of light and transparency, evidenced by light tables for each class; large interior and exterior windows; play with web cams, camera microscopes, projectors, and screens; and collaborative mural-sized artworks. These artworks are often painted or drawn with colored marker on sheets of heavy clear plastic that are hung in front of windows or serve to divide or decorate spaces. Strings of colored lights may wind around a staircase, while huge collaborative creatures made with recycled objects and materials may hang from the ceiling.
    Many group projects are on display in the schools such as murals made with individual clay figures but process is clearly a greater priority than product. The schools are decorated with the students’ work and designed with students in mind. I think having so much of their work on constant display shows children just how much their work is valued.
    Most of the schools are very colorful with walls in colors you are not likely to see in the United States: lavender, bright orange, yellow green, and all the colors of the color wheel. I didn’t see any individual desks, just interestingly shaped tables and colorful soft furniture that could easily be moved around by the children. Each infant/toddler and preschool class had an area with fanciful clothing, hats, and accessories to play dress-up. In many of the newer schools, each classroom opens to the outside and delightful places to play such as gazebos and underground tunnels cut into hillsides.
    In some infant/toddler schools and preschools the kitchen was at the center of the school and students were involved in preparing and serving the meals.The children’s bathrooms were unisex and often contained toys. At one school I visited, there was a foosball table in the bathroom. At another, there were anatomically correct dolls with different colors of skin. Each child in the infant/toddler schools and preschools had a mattress upon which to sleep after lunch, a practice I wish American schools still followed.
    Who would not want to go to a school like this, no matter what the age? To learn more about the Reggio Emila approach, go to the website of the North American Reggio Emilia Alliance and to the website of Reggio Children. You might also read The Hundred Languages of Children: The Reggio Emilia Experience in Transformation, edited by Lella Gandini, Carolyn Edwards, and George Forman, Insights and Inspirations from Reggio Emilia: Stories of Teachers and Children from North America and In the Spirit of the Studio: Learning from the Atelier of  Reggio Emilia. Davis Publications' (the publisher of SchoolArts Magazine) kindergarten art program is based on the Reggio Emilia approach.

    Founder Loris Malaguzzi expressed the Reggio Emilia approach in his poem, The Hundred Languages of Children:
    The Hundred Languages
    The child is made of one hundred.
    The child has
    a hundred languages
    a hundred hands
    a hundred thoughts
    a hundred ways of thinking
    of playing, of speaking.
    A hundred.
    Always a hundred
    ways of listening
    of marveling, of loving
    a hundred joys
    for singing and understanding
    a hundred worlds
    to discover
    a hundred worlds
    to invent
    a hundred worlds
    to dream.
    The child has
    a hundred languages
    (and a hundred hundred hundred more)
    but they steal ninety-nine.
    The school and the culture
    separate the head from the body.
    They tell the child:
    to think without hands
    to do without head
    to listen and not to speak
    to understand without joy
    to love and to marvel
    only at Easter and at Christmas.
    They tell the child:
    to discover the world already there
    and of the hundred
    they steal ninety-nine.
    They tell the child:
    that work and play
    reality and fantasy
    science and imagination
    sky and earth
    reason and dream
    are things
    that do not belong together.
    And thus they tell the child
    that the hundred is not there.
    The child says:
    No way. The hundred is there.