The Lantern Slides are arranged in numerical order, presumably following how Joseph K. Dixon would have presented the materials in his lectures and presentations. Possible thematic groupings created by Dixon include depictions of Native clothing, warfare, games, hunting, religious celebrations, weaving, and food production, among others.
Collection Restrictions:
Access to NMAI Archives Center collections is by appointment only. Please contact the archives to make an appointment (phone: 301-238-1400, email: nmaiarchives@si.edu).
Collection Rights:
Permission to publish materials from the collection must be requested from National Museum of the American Indian Archives Center. Please submit a written request to nmaiphotos@si.edu. For personal or classroom use, users are invited to download, print, photocopy, and distribute the images that are available online without prior written permission, provided that the files are not modified in any way, the Smithsonian Institution copyright notice (where applicable) is included, and the source of the image is identified as the National Museum of the American Indian. For more information please see the Smithsonian's Terms of Use and NMAI Archive Center's Digital Image request website.
Some photographs in this collection are restricted due to cultural sensitivity.
Collection Citation:
Identification of specific item; Date (if known); Joseph K. Dixon lantern slide collection, NMAI.AC.419; National Museum of the American Indian Archives Center, Smithsonian Institution.
Vol. 1: His work: Hunting calls and animal cries (The Congo, Brazil, Hudson Bay); Cattle calls (the Philippines, Norway) -- Brush and timber clearing (Liberia, the Philippines); Lumbering (southern United States); Housebuilding (the Cameroons); Stonecutting (Japan) --Celebrating the new house (Honduras); Silversmithing (the Navajo); Spinning (Japan); Cloth-shrinking (the Hebrides) --Roadbuilding (Haiti); River transport (Equatorial Africa); Corn-grinding (Haiti) --
Local Numbers:
FW-ASCH-LP-0379
FLP.40636
FLP.40636 ;.Folkways.731
Publication, Distribution, Etc. (Imprint):
New York Folkways 195x
General:
Narrated by the author with dubbings of recorded folk music.
Restrictions:
Restrictions on access. No duplication allowed listening and viewing for research purposes only.
Collection Rights:
Permission to publish materials from the collection must be requested from the Ralph Rinzler Folklife Archives and Collections. Please visit our website to learn more about submitting a request. The Ralph Rinzler Folklife Archives and Collections make no guarantees concerning copyright or other intellectual property restrictions. Other usage conditions may apply; please see the Smithsonian's Terms of Use for more information.
Access to NMAI Archive Center collections is by appointment only, Monday - Friday, 9:30 am - 4:30 pm. Please contact the archives to make an appointment (phone: 301-238-1400, email: nmaiarchives@si.edu).
Collection Rights:
Single photocopies may be made for research purposes. Permission to publish or broadbast materials from the collection must be requested from National Museum of the American Indian Archive Center. Please submit a written request to nmaiarchives@si.edu.
Collection Citation:
Identification of specific item; Date (if known); Collection Title, Box and Folder Number; National Museum of the American Indian Archive Center, Smithsonian Institution.
Access to NMAI Archive Center collections is by appointment only, Monday - Friday, 9:30 am - 4:30 pm. Please contact the archives to make an appointment (phone: 301-238-1400, email: nmaiarchives@si.edu).
Collection Rights:
Single photocopies may be made for research purposes. Permission to publish or broadbast materials from the collection must be requested from National Museum of the American Indian Archive Center. Please submit a written request to nmaiarchives@si.edu.
Collection Citation:
Identification of specific item; Date (if known); Collection Title, Box and Folder Number; National Museum of the American Indian Archive Center, Smithsonian Institution.
Photographs from an album compiled by Christian Barthelmess for a fellow soldier, O.S. Gordon. The bulk of the images relate to American Indians and the United States army and include studio portraits; images of dwellings and camps; cowboys; Zuni and Navajo performing daily activities; Cheyenne and Zuni dances; a Cheyenne travois; fishing and hunting parties; and American Indian scouts for the army. There are also scenic views of Colorado, Zuni Pueblo, Santa Fe, Custer (Little Bighorn) Battlefield, Camp Proctor, and Forts Merritt and Keogh. The collection also includes some images from Germany, including images of a German singing club and the Bavarian town of Klingenberg on the Main. One photograph was made by W. J. Carpenter, a Colorado photographer.
Biographical/Historical note:
Christian Barthelmess (1854-1906) was born in Bavaria and immigrated to the United States in the early 1870s. Enlisting in the U.S. Army in 1876, he directed military bands and was an official army photographer. Barthelmess retired from the Army in 1903, but remained post photographer for Fort Keogh until his death in 1906.
Local Call Number(s):
NAA Photo Lot R87-1
Reproduction Note:
Copy negatives made by Smithsonian Institution, 1989.
Location of Other Archival Materials:
Additional photographs by Barthelmess can be found in the National Anthropological Archives in MS 4423, Photo Lot 24, and the BAE historical negatives.
The Dr. Kenneth J. LaBudde Department of Special Collections at the University of Missouri-Kansas City and the Beinecke Rare Book and Manuscript Library at Yale University hold photographs by Barthelmess.
The Montana Historical Society Archives holds the Barthelmess Family Papers, 1926-1971, including a series relating to Christian Barthelmess.
Restrictions:
The collection is open for research.
Access to the collection requires an appointment.
Rights:
This copy collection has been obtained for reference purposes only. Contact the repository for terms of use and access.
Photo Lot R87-1, Copies of Christian Barthelmess photographs of American Indians and United States Army, National Anthropological Archives, Smithsonian Institution
Indians of North America -- Southwest, New Search this
Type:
Collection descriptions
Archival materials
Lantern slides
Place:
Montezuma Castle National Monument (Ariz.)
Casa Grande (Ariz.)
Date:
circa 1871-1913
Scope and Contents note:
The collection includes hand-colored glass lantern slides collected by Dr. Carlos Montezuma and used for his lectures on Native American rights. Many of the photographs are portraits, some made at Ft. McDowell and Fort Apache. Other images show schools, reservations, dwellings, Charles Dickens (a Yavapai store owner), Montezuma's Castle, Casa Grande, and scenic views. A special series includes photographs made during a 1913 hunting and sightseeing trip that he organized, probably including photographs made by Montezuma's guests, John T. McCutcheon and Charles B. Gibson.
Some of the images were made by Charles (Carlos) Gentile, the photographer and benefactor of Montezuma in his early years. There are also several by Father Peter Paulus Prando and John N. Choate, and one portrait each by Napoleon Sarony and Matthew Brady. Otherwise, the photographers are unidentified.
Biographical/Historical note:
Carlos Montezuma (1866-1923, also called Wassaja) was an Native American activist and physician. He was Yavapai, though he often identified himself as Apache. He was captured by Pima Indians at a young age and sold in 1871 to Italian-immigrant and pioneer photographer Carlo (or Charles) Gentile, who adopted the child and took him to New York. Montezuma graduated from the University of Illinois (1884) and received his MD from the Chicago Medical College (1889). He developed a friendship with Richard Henry Pratt, head of the Carlisle Indian School, and took a post as reservation physician for the Bureau of Indian Services. During this time he developed an opposition to BIA policies and became an Native American advocate, speaking out against reservations. He gave numerous lectures on Native Americans at institutions around the United States, helped organize the Society of American Indians, and published a personal newsletter entitled Wassaja (1916-1922). In 1896, Montezuma established a medical practice in Chicago. He died in Arizona in 1923.
Local Call Number(s):
NAA Photo Lot 73
Varying Form of Title:
Carlos Montezuma-Doris Collester Collection of Lantern Slides
General note:
The handwriting on the slides has been identified as that of Dr. Carlos Montezuma by John Larner, the editor of Montezumaʹs papers. Information in this catalog record has been taken from Cesare Marino, Solving the Mystery: The Carlos Montezuma-Doris Collester Collection of Lantern Slides in the NAA : Report of Background Research and Interview with Mrs. Doris Collester, Donor of the Carlos Montezuma Collection of Hand-tinted Lantern Slides to the Smithsonian Institution, conducted in Williamstown, West Virginia, August 2013.
Location of Other Archival Materials:
Correspondence from Montezuma is held in the National Anthropological Archives in the records of the Bureau of American Ethnology.
Carlos Montezuma's papers are held in the Newberry Library, Roger and Julie Baskes Department of Special Collections; Arizona State University Libraries, Charles Trumbull Hayden Library; and University of Arizona Libraries, Special Collections.
This collection consists of three scrapbooks dating from 1903 to 1955 containing mostly newspaper clippings which document the career of California artist Carl Oscar Borg, particularly his work as art director for Hollywood films.
Scope and Content Note:
The collection consists of three scrapbooks compiled by Borg, and after his death by his widow, Lily Borg Elmberg. These contain newspaper clippings from the U.S. and Sweden, documenting Borg's lifelong career as a painter and printmaker since his arrival in Los Angeles in 1903. One scrapbook, 1925-1938, highlights his role as supervising art director for the1926 silent film, The Black Pirate starring actor Douglas Fairbanks. Also included are articles about his years working in the silent movie industry (1925-1928) as the art director of films, Black Pirate, The Gaucho, The Night of Love, The Magic Flame, Two Lovers, and The Iron Mask.
Arrangement:
Volumes are divided into three main categories: I. Los Angeles Years (1903-1935), II. Silent movies and trip to Sweden (1925-1938), and III. Sweden and Santa Barbara years (1935-1955). The dates of a number of the newspaper clippings and exhibition catalogs found in the scrapbooks overlap. In addition, Scrapbook I, 1903-1935, is in fragile condition and should be handled with care.
Biographical Note:
Self taught Swedish-American artist Carl Oscar Borg (1879-1947) began his career as a sign painter in New York. He emigrated to the United States from Stockholm, Sweden in 1901, settling in Los Angeles in 1903 where he became active in the emerging Los Angeles art community. He became the protogé of Phoebe Apperson Hearst (mother of William Randolph Hearst) whose support and endorsement enabled him to study in Europe. He established himself as a serious artist after World War II working in the fields of print, film and painting, enabling him to secure a place among the Los Angeles artistic elite. Borg specialized in painting the Southwestern Hopi and Navajo Indians. He also painted mariners and the seal hunting scenes which took place in Channel Island near Santa Barbara. He was a member of the National Academy of Design, the National Academy of Arts, the Sociéte Internationale des Beaux Arts (Paris) and the prestigious Salmagundi Club. He traveled to Sweden in 1939, remaining there until the end of World War II. Upon his return to California, he settled in Santa Barbara where he remained until his death in 1947.
Provenance:
The collection was donated in 1998 by Helen Laird, who received the papers from Borg's widow, Lily Borg Elmberg in preparation for a biography on Carl Oscar Borg.
Restrictions:
The collection is open for research. Patrons must use microfilm copy.
Rights:
The Archives of American Art makes its archival collections available for non-commercial, educational and personal use unless restricted by copyright and/or donor restrictions, including but not limited to access and publication restrictions. AAA makes no representations concerning such rights and restrictions and it is the user's responsibility to determine whether rights or restrictions exist and to obtain any necessary permission to access, use, reproduce and publish the collections. Please refer to the Smithsonian's Terms of Use for additional information.
Final Report for Archaeological Clearance Survey of Route N106 Kayenta Right-of-Way U.S. Highway 163 to the Kayenta Mutual Help Housing Project Boundary
Carriers of Culture: Living Native Basket Traditions
Collection Creator:
Smithsonian Institution. Center for Folklife and Cultural Heritage Search this
Type:
Archival materials
Introduction:
Across North America and throughout the Hawaiian Islands, Native people are engaged in artistic activities deeply rooted in the everyday and ceremonial traditions of their communities. In the face of dwindling or inaccessible natural resources, loss of elders and their specialized knowledge, the profusion of cheap mass-produced goods, and the use-it-and-throw-away attitude of so many, Native artists are nevertheless gathering natural materials and weaving them into objects of beauty and profound meaning. The 2006 Festival program examined the contemporary state of Native weaving in the United States and the ways in which Native baskets - and their makers - are "carriers of culture."
One of the most important developments in indigenous basket weaving was the formation of Native weaving organizations over the previous fifteen years, bringing together weavers from diverse places to identify and examine problems, build a sense of shared experiences, foster communication and networking, share knowledge and skills, and begin to develop strategies to address some of the most critical issues they face. At local and regional gatherings held by these organizations and at workshops or symposia hosted by other supportive agencies, basket weavers began to find common voice as they articulated their concerns and experiences. At the Festival, visitors could listen to those voices while admiring the work of skilled eyes and hands.
The 2006 Festival program reflected the long-term involvement of numerous Native people and provided an unprecedented opportunity to examine contemporary issues across tribal and geographical lines. It also presented a timely opportunity to reflect on recent efforts by Native basket weavers and others to address these issues; the ways in which weaving traditions continue to be passed on; and the meaning weaving has for artists as people and as members of distinct tribal or Native communities. Most importantly, through demonstrations and discussions at the Festival and in the artists' own words, weavers themselves shared these perspectives first hand with Festival visitors.
For Native baskets to continue to be "carriers of culture" for Native traditions, there are still many challenges to overcome - challenges that were identified and discussed by the weavers themselves. The ever-changing natural and built landscape in the United States is leading to loss of plants essential to weaving. As more land moves into private ownership, weavers encounter increasingly limited access to traditional gathering sites. Non-native land management practices continue to affect the health of plant materials and of weavers themselves. Undoubtedly, other challenges to the continuity of the traditions of living Native basketry in the United States will also emerge. While much progress is being made to revitalize the basket traditions in many Native communities, there are other Native communities where basketry is in rapid decline. This means not just fewer baskets, but the irreplaceable loss of an array of indigenous knowledge linked to the art and a diminution of the diversity and richness of our American experience.
As Festival visitors learned, Native baskets were not antiquated containers or artifacts of a past life; they are very much a part of contemporary Native life and identity. Native baskets truly are "carriers of culture": they embody the knowledge of those who have gone before, those who have respect and reverence for the natural world and the plants that form their baskets, and those who have shared their knowledge with others to keep the chain of indigenous knowledge unbroken.
C. Kurt Dewhurst, Marjorie Hunt, and Marsha MacDowell were Curators, with Arlene Reiniger as Program Coordinator, Betty Belanus as Family Activities Area Coordinator, and Mary Monseur as Marketplace Native Basketry Consultant. Curatorial Advisors were: Jennifer Bates, Salli Benedict, Sally Black, Sheree Bonaparte, Peggy Sanders Brennan, Sue Coleman, Sue Ellen Herne, Sara Greensfelder, Elaine Grinnell, Terrol Dew Johnson, Sabra Kauka, Gloria Lomehaftewa, Fred Nahwooksy, Jennifer Neptune, Theresa Parker, Bernadine Phillips, Teri Rofkar, Robin McBride Scott, Theresa Secord, Tatiana Lomehaftewa Slock, and Laura Wong-Whitebear.
The program was produced in collaboration with the National Museum of the American Indian and Michigan State University Museum. Major support came from the National Museum of the American Indian, the W.K. Kellogg Foundation, the Institute of Museum and Library Services, the National Endowment for the Arts, and the Smithsonian Women's Committee on the occasion of its 40th anniversary. Additional Funding came from Alaska State Council on the Arts, the Mississippi Band of Choctaw Indians, Michigan State University All-University Research Initiation Grant, Michigan Council for the Arts and Cultural Affairs, Onaway Trust, Hawai'i State Foundation on Culture and the Arts, Fund for Folk Culture, Lila Wallace-Reader's Digest Fund, and the Cherokee Nation.
Researchers:
Researchers and consultants
Brian Bibby, Dawn Biddison, Deborah Boykin, Peggy Sanders Brennan, Tina Bucavalas, Vernon Chimegalrea, Sue Coleman, Marit Dewhurst, Betty DuPree, Carol Edison, Lynn Martin Graton, Sara Greensfelder, Theresa Harlan, Suzi Jones, Amy Kitchener, Jim Leary, Dayna Bowker Lee, Elizabeth Lee, Molly Lee, Richard March, Kathleen Mundell, Jennifer Neptune, Laura Quackenbush, Karen Reed, Teri Rofkar, Elaine Thatcher, Theresa Secord, Malia Villegas, Lois Whitney, Robin K. Wright
Research Assistants
Beth Donaldson, Marie Gile, Je'Keia Murphy
Presenters:
Howard Bass, Betty Belanus, Salli Benedict, Barry Bergey, Peggy Brennan, Schroeder Cherry, C. Kurt Dewhurst, Amy Echo-Hawk, Carol Edison, Rayna Green, Elaine Grinnell, Emil Her Many Horses, Marjorie Hunt, Sabra Kauka, Jared King, Keevin Lewis, Marsha MacDowell, Diana N'Diaye, Helen Maynor Scheirbeck, Pamela Woodis, Laura Wong-Whitebear
Ganessa Bryant, 1982-, Penobscot, Princeton, Maine
Jeremy Frey, 1978-, Passamaquoddy, Princeton, Maine
George Neptune, 1988-, Passamaquoddy, Princeton, Maine
Molly Neptune Parker, 1939-, Passamaquoddy, Indian Township, Maine
Northeast - Mohawk
Linda Cecilia Jackson, 1954-, St. Regis Mohawk, Akwesasne, New York
Sheila Ransom, 1954-, St. Regis Mohawk, Akwesasne, New York
Great Lakes
Kelly Church, 1967-, Grand Traverse Band of Chippewa and Ottawa, Hopkins, Michigan
Jacob Keshick, 1987-, Little Traverse Bay Bands of Odawa, Pellston, Michigan
Yvonne Walker Keshick, Little Traverse Bay Bands of Odawa, Pellston, Michigan
Cherish Nebeshanze Parrish, 1989-, Gun Lake Band of Potawatomi, Hopkins, Michigan
John Pigeon, 1957-, Pokagon Band of Potawatomi Indians, Dorr, Michigan
Johnny Pigeon, Pokagon Band of Potawatomi Indians, Dorr, Michigan
Kellogg Cultural Heritage Fellows
Kellogg Cultural Heritage Fellows are young Native people participating "behind-the-scenes" at the 2006 Smithsonian Folklife Festival and at the National Museum of the American Indian, made possible by a generous grant from the W.K. Kellogg Foundation to the Michigan State University Museum.
Samantha Jacobs, 1983-, Seneca Nation of Indians, Collins, New York
Crystal Marie Keta Mann, 1987-, Tsimshian and Tlingit, Ketchikan, Alaska
Vanessa Manuel, 1985-, Onk Akimel O'odham, Scottsdale, Arizona
Mary Mokihana Martin, 1985-, Native Hawaiian, Honolulu, Hawai'i
Elizabeth Ann Parker, 1988-, Makah, Neah Bay, Washington
Gabe Paul, 1985-, Penobscot, Indian Island, Maine
Laura Sanders, 1980-, Karuk and Yurok, Orleans, California
Ahtkwiroton Skidders, 1982-, Mohawk, Rooseveltown, New York
Lynda Squally, 1981-, Chinook and Puyallup, Milton, Washington
Tony Stevens, 1985-, Wasco, Confederated Tribes of Warm Springs, Warm Springs, Oregon
Carly Tex, 1984-, Western Mono, Rohnert Park, California
Kellogg Next Generation Weavers
Kellogg Next Generation Weavers are young Native people who have demonstrated a strong interest in basketry and will be weaving at the 2006 Smithsonian Folklife Festival alongside older mentor culture-bearers. Their participation in the Festival is made possible by a generous grant from the W.K. Kellogg Foundation to the Michigan State University Museum.
Kayla Black, 1992-, Navajo, Mexican Hat, New Mexico
Ganessa Bryant, 1982-, Penobscot, Princeton, Maine
Jeremy Frey, 1982-, Passamaquoddy, Princeton, Maine
Khia Grinnell, 1985-, Jamestown S'Klallam and Lummi, Sequim, Washington
Ursula Jones, 1972-, Yosemite Miwok, Mono Lake Paiute, Kashaya Pomo, and Coast Miwok, Mammoth Lakes, California
Jacob Keshick, 1987-, Little Traverse Bay Bands of Odawa, Pellston, Michigan
Joseph Lopez, 1978-, Tohono O'odham, Tucson, Arizona
Theresa Mendoza, 1985-, Makah, Neah Bay, Washington
George Neptune, 1988-, Passamaquoddy, Princeton, Maine
Cherish Nebeshanze Parrish, 1989-, Gun Lake Band of Potawatomi, Hopkins, Michigan
Craig Phillips, 1989-, Colville, Omak, Washington
Johnny Pigeon, Pokagon Band of Potawatomi Indians, Dorr, Michigan
Harold "Jimmi" Plaster, 1988-, Lummi, Bellingham, Washington
Lynda Squally, 1981-, Chinook and Puyallup, Milton, Washington
Collection Restrictions:
Access to the Ralph Rinzler Folklife Archives and Collections is by appointment only. Visit our website for more information on scheduling a visit or making a digitization request. Researchers interested in accessing born-digital records or audiovisual recordings in this collection must use access copies.
Collection Rights:
Permission to publish materials from the collection must be requested from the Ralph Rinzler Folklife Archives and Collections. Please visit our website to learn more about submitting a request. The Ralph Rinzler Folklife Archives and Collections make no guarantees concerning copyright or other intellectual property restrictions. Other usage conditions may apply; please see the Smithsonian's Terms of Use for more information.
Collection Citation:
Smithsonian Folklife Festival records: 2006 Smithsonian Folklife Festival, Ralph Rinzler Folklife Archives and Collections, Smithsonian Institution.
Smithsonian Institution. Center for Folklife and Cultural Heritage Search this
Type:
Archival materials
Introduction:
Ralph Rinzler Memorial Concert
Each year the Smithsonian Folklife Festival presents a special evening concert to honor both its co-founder Ralph Rinzler (1934–1994) and a key person with whom he collaborated. In 2014 the Festival and Smithsonian Folkways Recordings celebrated the life and work of Pete Seeger (1919–2014). Kindred spirits, Ralph Rinzler and Pete Seeger influenced the way that the public thought about the social power of music and the continued relevance of traditional culture in contemporary society. In their hands, the making of music was nothing short of a call to action. Moreover, the sharing of music was transformed into a summons for a kind of public engagement that would challenge our notions of what was "mainstream" and what lived on "the margins." Their contributions to the Folklife Festival, and to the Center that produces it, are without measure. It seemed fitting that the Rinzler Concert artists lifted their voices in appreciation of these two visionaries.
Xóchitl Chávez was Rinzler Concert Coordinator.
Ralph Rinzler Folklife Archives Narrative Stage
The vision behind the 2014 Archives Narrative Stage sessions began with staff and interns in the Ralph Rinzler Folklife Archives and Collections who noted that 2014 not only marked the twentieth anniversary of Ralph's passing, but also the milestone of the first formal archival arrangement for all of his papers - over one hundred cubic feet of content. In honor of Ralph's legacy with the Festival, these narrative stage sessions brought together key individuals from the Festival's past and present as well as looking toward the future.
History in the Present: From the Field to the Festival, June 28
Ralph Rinzler and Pete Seeger were practitioners and supporters of traditional music making, art, and artisanship. Like many of their contemporaries, Rinzler and Seeger actively documented traditions "in the field," capturing essential sounds, images, footage, and text. They were also intimately involved with festival production, providing access to the complexities of an individual or group's cultural identity in a public forum. Many of these materials collected from the field are now part of the archival record, made available through publications and recordings, repurposed for performances, and presented at festivals. Within this complex network of field documentation, interpretation, and public presentation, ethical and cultural lines can become blurred through the ongoing actions of the documenter and those who are documented.
Fieldwork and festival production also shape discourse covering cultural advocacy and cultural sustainability by incorporating content related to social, ethnic, racial, and gender issues, as well as holding an event on a site accessible for those with disabilities. This panel both explored the historical efforts of people like Ralph Rinzler and Pete Seeger and discussed the legacy and relevance of those efforts today.
Culture, Activism, and Community, June 28
Both Ralph Rinzler and Pete Seeger cared about and advocated for key cultural elements that are common threads in the human experience. Rinzler wove these threads through his fieldwork and engagement as a folklorist, musician, and cultural advocate, and Seeger embodied these elements through an advocacy in which music and public engagement function as core elements of humanity. In this light, culture, activism, and community have the power to represent the importance of people's voices, the need for agency and empowerment, and the fight for justice. The Folklife Festival demonstrates powerfully how these themes - these human elements - exist on a global scale, and how people who may not know the names "Rinzler" or "Seeger" fully embody and demonstrate what these individuals believed in and helped shape as the heart and focus of the Center for Folklife and Cultural Heritage and the Smithsonian Folklife Festival.
Diana Parker, former Smithsonian Folklife Festival director
Collection Restrictions:
Access to the Ralph Rinzler Folklife Archives and Collections is by appointment only. Visit our website for more information on scheduling a visit or making a digitization request. Researchers interested in accessing born-digital records or audiovisual recordings in this collection must use access copies.
Collection Rights:
Permission to publish materials from the collection must be requested from the Ralph Rinzler Folklife Archives and Collections. Please visit our website to learn more about submitting a request. The Ralph Rinzler Folklife Archives and Collections make no guarantees concerning copyright or other intellectual property restrictions. Other usage conditions may apply; please see the Smithsonian's Terms of Use for more information.
Collection Citation:
Smithsonian Folklife Festival records: 2014 Smithsonian Folklife Festival, Ralph Rinzler Folklife Archives and Collections, Smithsonian Institution.
The Silk Road: Connecting Cultures, Creating Trust
Collection Creator:
Smithsonian Institution. Center for Folklife and Cultural Heritage Search this
Type:
Archival materials
Introduction:
The Silk Road defines an exchange of products, both material and intellectual, across Eurasia from China to the Mediterranean, traditionally from the 2nd century B.C.E. through the first twelve centuries of the Common Era. People who know something of the Silk Road think first of the transport of silk to Rome or the expansion of Buddhism from India to China, although certainly it is much more. But why silk, and why a road to describe this exchange? Silk provides the example of a mysterious luxury product for which people throughout the region were willing to pay high prices and even jeopardize lives. And the "road" refers to the exchange of those material products that traveled by land, although this literal meaning must be extended to include cultural and spiritual exchanges that would be part of a metaphorical Silk Road. Beyond these definitions the idea of the Silk Road is still available for new interpretations. And in the political environment prevailing in 2002, the idea was particularly evocative.
Visitors to the Festival were greeted by five "sentinels of arrival," landmarks along the ancient Silk Road: St. Mark's Square in Venice, Hagia Sophia (Ayasofya) mosque/church/museum in Istanbul, Registan Square in Samarkand, the Xi'an bell tower, and the great gate to Todaiji Temple in Nara. Each housed a stage that reflected a different performance tradition. The performing arts selected for the Festival were grouped into spiritual activities, courtly entertainment, local celebrations and entertainments, nomadic presentations, and new musics that draw from tradition. Spiritual music, for example, provided the program an opportunity to present the stories of the expansion of religion - Buddhism, Islam, and Christianity - along the Silk Road. Buddhist monks from Tibet and Sufi Muslim devotees from Turkey and Bangladesh highlighted the central role that religion played in Silk Road trade.
Existing examples of ancient silk, pottery, carpets, and glass all tell very specific stories of travel and exchange and remind us of the extent to which people across the region have been connected throughout history. What may be surprising to some, however, is how many such objects are still made today. The curatorial staff chose to feature ceramics, silk and cotton textiles, carpets, paper, and stone and metal products, including glass. Each was in a different compound - the Paper Garden, the Ceramics Courtyard, the Silk Grove, the Family Oasis, and the Jewel Garden - and told a story from a different period along the Silk Road, including, in some cases, a chapter from life in the United States. Paper, for example, was invented in China and remained a secret of the region for centuries; along with written language, writing materials were thought to possess magical qualities. Religious texts as well as commercial bills were written out and transported along a route that, through such communication, could more easily function. Each region added its own distinctive features of paper art including Turkish marbling and Italian watermarks. Similar elaborations have been made in the art of calligraphy, which, particularly in Islamic and Chinese cultures, has become highly refined and stylistically differentiated as to school and usage. Representatives of these schools still train new generations of artists along the Silk Road and in the United States.
The movement of religious traditions around the world has arguably been one of the most important forces throughout world history. Both Islam and Buddhism were introduced to millions of new adherents along the Silk Road, and these conversions continue to alter the face of our world. These religions, along with all of the above exchange goods, have also altered the face of the United States. Many Americans drink tea in fine china, buy "Oriental" carpets, and certainly wear garments of cotton, wool, and silk. They are likely familiar with Asian martial arts and may attend an Islamic mosque. The Silk Road has extended to the United States and, since the tragic events of September 11, 2001, understanding that connection clearly has become more important. The 2002 Festival offered its million visitors the opportunity to learn more about the roots of this vital connection and to celebrate the long-standing relationships that have existed between East and West and North and South. The Festival provided a rare opportunity to connect with other cultures as well as with one's own and in doing so, in a small way, to build trust between and within cultures of the global Silk Road.
Richard Kennedy and Theodore Levin were Co-Curators, assisted by a Curatorial Committee whose members included Milo Beach, Jean During, Henry Glassie, Tom Kessinger, Alma Kunanbay, and Yo-Yo Ma. Cristin Bagnall, Jean Davidson, Catherine Gevers, Richard Kennedy, Richard Kurin, Theodore Levin, Diana Parker, and Esther Won made up the Production Committee. Rajeev Sethi was Festival Scenographer, and James Deutsch, Stephen Kidd, Arlene Reiniger, and Shayna Silverstein were Program Coordinators. Betty Belanus was Family Activities Coordinator; Jane Farmer was Paper Garden Coordinator; Marjorie Hunt was Silk Grove Coordinator; and Diana Baird N'Diaye was Fashion Court Coordinator.
Researchers and local coordinators:
Abduvali Abdurashidov, Mila Ahmedova, Omer Akakça, Bassam AI-Kahouaji, Dinara Amirova, Nahomi Aso, Najmieh Batmanglij, Betty Belanus, Laura Beldiman, Susan Blader, Guanghui Chen, Rta Kapur Chishti, Shafique Rahman Choudhury, Jerome Cler, Ardasher Dekhoti, James Deutsch, Hermine Dreyfuss, Cloe Drieu, Jean During, Jane Farmer, Sasan Fatemi, Walter Feldman, Henry Glassie, Chen Guanghui, Harold Hagopian, Elias Hanna, Rachel Harris, K. David Harrison, Bhagwati Prasad Hatwal, Martha Huang, George Jevremovic, Neslihan Jevremovic, Stephen Jones, Richard Kennedy, Jonathan Mark Kenoyer, Stephen Kidd, Doug Kim, Peg Koetsch, Alma Kunanbay, Gavyn Lavergne, Theodore Levin, Firoz Mahmud, Elshan Mansurov, Peter Marsh, Andranik Michaelian, Nataliya Mussina, Afanassij Myldyk, Olima Nabiva, Eden Naby, Mohammed Nasseripour, Liesbet Nyssen, Susan Pertel-Jain, Aziz Rahman, Marjorie Ransom, Arlene Reiniger, Rajeev Sethi, Pravina Shukla, Razia Sirdibaeva, Atesh Sonneborn, Youssef Summad, Nancy Sweezy, Takashi Takahara, D. Tserenpil, Shu-ni Tsou, Oguzhan Tugral, Mark van Tongeren, Seric Walley, Philippa Watkins, Chris Walter, Toshio Watanabe
Presenters:
Sibel Akad, Omer Akakça, Bassam AI-Kahouaji, Dina Amirova, William Belcher, Susan Blader, Camilla Bryce-Laporte, Sertac Çakim, Charles Camp, Guanghui Chen, Rta Kapur Chishti, Dinara Chochunbaeva, Shafique Rahman Choudhury, Jerome Cler, David d'Heilly, Tenzin Dickyi, Hermine Dreyfuss, Jean During, Jane Farmer, Walter Feldman, Alysia Fischer, Gail Forman, Helen Frederick, Ganbold, Henry Glassie, Harold Hagopian, Rachel Harris, K. David Harrison, Bhagawati Prasad Hatwal, Catherine Hiebert Kerst, Neslihan Jevremovic, Alison Allen Jia, Mark Kenoyer, Dipti Khera, Doug Kim, Benjamin David Koen, Peg Koetsch, Alma Kunanbay, Gavyn Lavergne, Tom Leech, Theodore Levin, Yo-Yo Ma, LaVerne Magarian, Firoz Mahmud, Peter Marsh, Nataliya Mussina, Eden Naby, Joan Nathan, Liesbet Nyssen, Nilgun Peksalli, Susan Pertei-Jain, Steven Prieto, Frank Proschan, Marjorie Ransom, Philip Schuyler, Shubha Sankaran, Pravina Shukla, Robin Ami Silverberg, Madan Gopal Singh, Nancy Sweezy, Takashi Takahara, Geshe Lobsang Tenzin, Oguzhan Tugral, Michael Twitty, Kojiro Umezaki, Mark van Tongeren, Yuriko Yamaguchi, Wang Yousheng, Chris Walter, Philippa Watkins, Jeffrey Werbock
TIBETAN MONKS FROM THE DREPUNG MONASTERY (INDIA, UNITED STATES)
Geshe Lobsang Chogyal
Lobsang Chophel
Lobsang Dhargye
Wangchen Dorjee
Thupten Kungkhen
Dhakpa Norbu
Tsering Phuntsok
Dondup Tenzin
URHOY CHOIR (SYRIA)
Sandy Amsih
Adnan Aziz
Edwar Danho
Ilona Danho
Fadi Karat
Izla Karat
Jean Karat
George Kentar
Maya Stifo
Samira Steifo
SPORTS AND MARTIAL ARTS TRADITIONS
ASIAN MARTIAL ARTS (UNITED STATES)
Steve Brown
Sifu Tony Chen
Christopher Cheung
Patrick Chew
Laura Copenhaver
Janet Gee
Bernard Beno Hwang
Kaela Kang
Jia Tao Zhang
BUKH: LEGENDARY WRESTLING TRADITION (MONGOLIA)
THANG-TA (INDIA)
Khilton Nongmaithem
POTOMAC POLO CLUB
Greg Ford
Mara Hagan
Charlie Muldoon
Joe Muldoon, Jr.
Joe Muldoon III
Martine Maldanado
Dave Polan
ZURKHANE (IRAN)
Morshed Mehregan, -- morshed
Collection Restrictions:
Access to the Ralph Rinzler Folklife Archives and Collections is by appointment only. Visit our website for more information on scheduling a visit or making a digitization request. Researchers interested in accessing born-digital records or audiovisual recordings in this collection must use access copies.
Collection Rights:
Permission to publish materials from the collection must be requested from the Ralph Rinzler Folklife Archives and Collections. Please visit our website to learn more about submitting a request. The Ralph Rinzler Folklife Archives and Collections make no guarantees concerning copyright or other intellectual property restrictions. Other usage conditions may apply; please see the Smithsonian's Terms of Use for more information.
Collection Citation:
Smithsonian Folklife Festival records: 2002 Smithsonian Folklife Festival, Ralph Rinzler Folklife Archives and Collections, Smithsonian Institution.
Indians of North America -- Great Basin Search this
Indians of North America -- Great Plains Search this
Indians of North America -- Southwest, New Search this
Type:
Collection descriptions
Archival materials
Negatives
Photographs
Drawings
Date:
1969
Scope and Contents:
Titles include: 1.Tall Bull, Cheyenne, escaping from the Utes. 2.Common occurrence in Running Buffalo. 3.Tall Bull, a Cheyenne Brave, Killing Two Pawnees. 4.Crow and Cheyenne Warriors. 5.Kill Bear. 6.Tall Bull, Cheyenne, Killing a Navaho. 7.Cheyenne Brave Killing a Crow. 8.Fight between Soldiers and Cheyennes. 9.Cheyenne Killing a Pawnee. 10.Cheyenne Killing a Ute. 11.Cheyenne Killing two Kiowa women. 12.Kiowa Brave. 13.Making Medicine. 14.Dance of the Cheyenne Soldiers. 15.Untitled (dance with chiefs and musicians). 16.Sioux Indian hunting deer. 17.Sioux Woman and Cheyenne man. 18.Cheyenne to the Rescue. 19.Cheyenne Chiefs Reviewing their young men. 20.Sho-sho-nees in pursuit of Cheyennes. 21.Grand War Dance in Costume of the Cheyennes.
Local Numbers:
NAA MS 4959
Local Note:
photographs
Restrictions:
Restricted
Rights:
Negatives made 11/26/1969. For reference purposes only. Requests for prints should be directed to the Fort Leavenworth Museum.
Some materials concerning the operations of the University of North Carolina Department of Anthropology are restricted.
Collection Rights:
Honigmann used pseudonyms when referring to his informants in publications. Irma Honigmann has requested that researchers refrain from publishing their names.
Collection Citation:
John Joseph Honigmann Papers, National Anthropological Archives, Smithsonian Institution
Some materials concerning the operations of the University of North Carolina Department of Anthropology are restricted.
Collection Rights:
Honigmann used pseudonyms when referring to his informants in publications. Irma Honigmann has requested that researchers refrain from publishing their names.
Collection Citation:
John Joseph Honigmann Papers, National Anthropological Archives, Smithsonian Institution
Some materials concerning the operations of the University of North Carolina Department of Anthropology are restricted.
Collection Rights:
Honigmann used pseudonyms when referring to his informants in publications. Irma Honigmann has requested that researchers refrain from publishing their names.
Collection Citation:
John Joseph Honigmann Papers, National Anthropological Archives, Smithsonian Institution
