Ask anyone the world over to identify a figure in buckskins with a feather bonnet, and the answer will be Indian.” Many works of art produced by non-Native artists have reflected such a limited viewpoint. InAmerican Indians in British Art, 17001840, Stephanie Pratt explores for the first time an artistic tradition that avoided simplification and that instead portrayed Native peoples in a surprisingly complex light.
During the eighteenth century, the British allied themselves with Indian tribes to counter the American colonial rebellion. In response, British artists produced a large volume of work focusing on American Indians. Although these works depicted their subjects as either noble or ignoble savages, they also represented Indians as active participants in contemporary society.
Pratt places artistic works in historical context and traces a movement away from abstraction, where Indians were symbols rather than actual people, to representational art, which portrayed Indians as actors on the colonial stage. But Pratt also argues that to view these images as mere illustrations of historical events or individuals would be reductive. As works of art they contain formal characteristics and ideological content that diminish their documentary value.
American Indians in British Art, 17001840, is richly illustrated with both color and black-and-white illustrations, some of them published here for the first time.
In 1585, the British painter and explorer John White created images of Carolina Algonquian Indians. These images were collected and engraved in 1590 by the Flemish publisher and printmaker Theodor de Bry and were reproduced widely, establishing the visual prototype of North American Indians for European and Euro-American readers.
In this innovative analysis, Michael Gaudio explains how popular engravings of Native American Indians defined the nature of Western civilization by producing an image of its “savage other.” Going beyond the notion of the “savage” as an intellectual and ideological construct, Gaudio examines how the tools, materials, and techniques of copperplate engraving shaped Western responses to indigenous peoples. Engraving the Savagedemonstrates that the early visual critics of the engravings attempted-without complete success-to open a comfortable space between their own “civil” image-making practices and the “savage” practices of Native Americans-such as tattooing, bodily ornamentation, picture-writing, and idol worship. The real significance of these ethnographic engravings, he contends, lies in the traces they leave of a struggle to create meaning from the image of the American Indian.
The visual culture of engraving and what it shows, Gaudio reasons, is critical to grasping how America was first understood in the European imagination. His interpretations of de Bry’s engravings describe a deeply ambivalent pictorial space in betweencivil and savage-a space in which these two organizing concepts of Western culture are revealed in their making.
Issues of identity and authenticity present perennial challenges to both Native Americans and critics of their art. Vickers examines the long history of dehumanizing depictions of Native Americans while discussing such purveyors of stereotypes as the Puritans, the Bureau of Indian Affairs, and Hollywood. These stereotypes abetted a national policy robbing Indians of their cultural identity. As a contrast to these, he examines the work of white authors and artists such as Helen Hunt Jackson, Oliver La Farge, the Taos Society of Artists, and Frank Waters, who created more archetypal fictional Indian characters.
In the second half of the book, Vickers explores the work of Indian artists and writers, such as Edgar Heap of Birds, Jaune Quick-to-See Smith, Linda Hogan, and Sherman Alexie who craft humanizing new images of authenticity and legitimacy, bridging the gap between stereotype and archetype. This is an essential book for all readers with an interest in the tragic history of Indian-white conflict.