Aaron Glass – författare

Photographer Edward Curtis’s 1914 orchestrally scored melodrama In the Land of the Head Hunters was one of the first US films to feature an Indigenous cast. This landmark of early silent cinema was an intercultural product of Curtis’s collaboration with the Kwakwa̱ka̱’wakw of British Columbia—meant, like Curtis’s photographs, to document a supposedly vanishing race. But as this collection shows, the epic film is not simply an artifact of colonialist nostalgia.In recognition of the film’s centennial, and the release of a restored version, Return to the Land of the Head Hunters brings together leading anthropologists, Native American authorities, artists, musicians, literary scholars, and film historians to reassess the film and its legacy. The volume offers unique Kwakwa̱ka̱’wakw perspectives on the film, accounts of its production and subsequent circulation, and evaluations of its depictions of cultural practice. Resituated within film history and informed by a legacy of Kwakwa̱ka̱’wakw participation and response, the movie offers dynamic evidence of ongoing cultural survival and transformation under shared conditions of modernity.

The Northwest Coast totem pole captivates the imagination. From the first descriptions of these tall carved monuments, totem poles have become central icons of the Northwest Coast region and symbols of its Native inhabitants. Although many of those who gaze at these carvings assume that they are ancient artifacts, the so-called totem pole is a relatively recent artistic development, one that has become immensely important to Northwest Coast people and has simultaneously gained a common place in popular culture from fashion to the funny pages.The Totem Pole reconstructs the intercultural history of the art form in its myriad manifestations from the eighteenth century to the present. Aldona Jonaitis and Aaron Glass analyze the totem pole's continual transformation since Europeans first arrived on the scene, investigate its various functions in different contexts, and address the significant influence of colonialism on the proliferation and distribution of carved poles. The authors also describe their theories on the development of the art form: its spread from the Northwest Coast to world's fairs and global theme parks; its integration with the history of tourism and its transformation into a signifier of place; the role of governments, museums, and anthropologists in collecting and restoring poles; and the part that these carvings have continuously played in Native struggles for control of their cultures and their lands.Short essays by scholars and artists, including Robert Davidson, Bill Holm, Richard Hunt, Nathan Jackson, Vickie Jensen, Andrea Laforet, Susan Point, Charlotte Townsend-Gault, Lyle Wilson, and Robin Wright, provide specific case studies of many of the topics discussed, directly illustrating the various relationships that people have with the totem pole.Errata: http://www.washington.edu/uwpress/books/Jonaitis_errata_24.pdf

Photographer Edward Curtis’s 1914 orchestrally scored melodrama In the Land of the Head Hunters was one of the first US films to feature an Indigenous cast. This landmark of early silent cinema was an intercultural product of Curtis’s collaboration with the Kwakwa̱ka̱’wakw of British Columbia—meant, like Curtis’s photographs, to document a supposedly vanishing race. But as this collection shows, the epic film is not simply an artifact of colonialist nostalgia.In recognition of the film’s centennial, and the release of a restored version, Return to the Land of the Head Hunters brings together leading anthropologists, Native American authorities, artists, musicians, literary scholars, and film historians to reassess the film and its legacy. The volume offers unique Kwakwa̱ka̱’wakw perspectives on the film, accounts of its production and subsequent circulation, and evaluations of its depictions of cultural practice. Resituated within film history and informed by a legacy of Kwakwa̱ka̱’wakw participation and response, the movie offers dynamic evidence of ongoing cultural survival and transformation under shared conditions of modernity.

Long known as the Cannibal Dance, the Hamat̓sa is among the most important hereditary prerogatives of the Kwakwa̱ka̱ꞌwakw of British Columbia. In the late nineteenth century, as anthropologists arrived to document the practice, colonial agents were pursuing its eradication and Kwakwa̱ka̱ꞌwakw were adapting it to endure. In the process, the dance – with dramatic choreography, magnificent bird masks, and an aura of cannibalism – entered a vast library of ethnographic texts.Writing the Hamat̓sa offers a critical survey of attempts to record, describe, and interpret the dance over four centuries. Going beyond postcolonial critiques of representation that often ignore Indigenous agency in the ethnographic encounter, Writing the Hamat̓sa focuses on forms of textual mediation and Indigenous response that helped transofrm the ceremony from a set of specific performances into a generalized cultural icon.This meticulous work illuminates how Indigenous people contribute to, contest, and repurpose texts in the process of fashioning modern identities under settler colonialism.