Self Help Graphics and Art Archives CEMA 3

Total Page:16

File Type:pdf, Size:1020Kb

Self Help Graphics and Art Archives CEMA 3 http://oac.cdlib.org/findaid/ark:/13030/kt096nc9xv No online items Guide to the Self Help Graphics and Art archives CEMA 3 Finding aid prepared by Mari Khasmanyan, 2018. UC Santa Barbara Library, Department of Special Research Collections University of California, Santa Barbara Santa Barbara 93106-9010 [email protected] URL: http://www.library.ucsb.edu/special-collections 2018 Guide to the Self Help Graphics CEMA 3 1 and Art archives CEMA 3 Title: Self Help Graphics and Art archives Identifier/Call Number: CEMA 3 Contributing Institution: UC Santa Barbara Library, Department of Special Research Collections Language of Material: English Physical Description: 80 linear feet(68 boxes: includes 5 oversize, 3 photo binder boxes, 18 slide albums, and over 650 posters) Creator: Self-Help Graphics and Art, Inc. Date (inclusive): 1960-2017 Abstract: Extensive collection of silk screen prints and slides, as well as organizational records, photographs, and ephemera of the Los Angeles cultural arts center and studio. Founded in the early 1970s, during the height of the Chicano Civil Rights movement, by Mexican artists Carlos Bueno and Antonio Ibaez, and several Chicano artists, including Frank Hernandez and Sister Karen Boccalero. The collection spans from 1960 to 2017, with the bulk of the material ranging from 1972-1992. Physical Location: Special Research Collections, UC Santa Barbara Library Language of Material: Collection is predominantly in English, with some materials in Spanish. Access Restrictions The collection is open for research. Publication Rights Copyright has not been assigned to the Department of Special Research Collections, UCSB. All requests for permission to publish or quote from manuscripts must be submitted in writing to the Head of Special Research Collections. Permission for publication is given on behalf of the Department of Special Research Collections as the owner of the physical items and is not intended to include or imply permission of the copyright holder, which also must be obtained. Preferred Citation [Identification of Item], Self Help Graphics and Art archives, CEMA 3. Department of Special Research Collections, UC Santa Barbara Library Acquisition Information Donated by Self Help Graphics and Art in 1986 and continues to grow yearly. Processing Information note Finding aid prepared by: Project Archivist Salvador Güereña. Principal processors Rosemary León, Alicia E. Rodríquez, Naomi Ramieri-Hall, Alexander Hauschild, Victor Alexander Muñoz, Maria Velasco, and Benjamin Wood. Curatorial support Zuoyue Wang. Updated by Callie Bowdish and Katherine H. Aguilar. Supplemental materials processed and finding aid updated in 2018 by Mari Khasmanyan and Chelsea Lumidao. Historical Note Self-Help Graphics and Art, Inc. is a non-profit organization and serves as an important cultural arts center that has encouraged and promoted Chicano/a art in the Los Angeles community and beyond. The seeds of what would become Self-Help Graphics and Art, Inc. were planted in 1970 during the height of the Chicano Civil Rights movement when two young Mexican artists, Carlos Bueno and Antonio Ibaez and several Chicano artists, including Frank Hernandez, met Franciscan nun and Temple University-trained Master Artist, Sister Karen Boccalero. Reflective of the contemporary social and political climate, Bueno and Ibaez were frustrated by the inaccessibility and lack of facilities available to young Chicanos wishing to develop their talents as artists. The cost of private art schools were prohibitive to most Chicanos. While it is generally conceded that art is an intensely personal expression that holds no creative boundaries, some in the art world did not yet accept the concept of a unique Chicano art that would serve as an expression of cultural values. In this context, they set out to develop a plan that would remedy this situation; a plan that would not only serve the needs of aspiring Chicano artists, but that would also serve the greater East Los Angeles community. Long hours of careful planning and canvassing the community for support ultimately paid off. With a grant from the Order of the Sisters of St. Francis, the trio (who by this time were joined by others interested in serving their cause) were able to acquire 2,000 square feet of space that had once served as a gymnasium in the heart of East Los Angeles. Its subsequent conversion into an art studio and gallery enabled the group to open the doors of Self-Help Graphics in 1972. The organization was so well received by the surrounding community and by aspiring artists that operations soon outgrew the 2,000 square foot facility. Continuing the search for funding through public as well as private resources, a grant from the Campaign for Human Development in 1973 enabled SHGA to acquire an additional 7,000 square feet adjacent to the Guide to the Self Help Graphics CEMA 3 2 and Art archives CEMA 3 existing studio and gallery space. Once Self-Help Graphics and Art was firmly established as an art center, the core members of the group began to think beyond the walls of the studio and imagine how in addition to developing their own talents and furthering Chicano art, they could reach out in a way that would benefit the greater East Los Angeles community. Placed in its larger historical context, Self-Help Graphics and Art's efforts may be seen as a microcosm of the macrocosmic Chicano Power movement of the late 1960s and early 1970s. One of the goals of this movement was to foster an appreciation for Chicano roots. Chicano activists placed an emphasis on their Mesoamerican past rather than on their European Spanish heritage. Many contemporary activists argued that rather than honoring and preserving this heritage, the dominant Anglo socio-cultural norms were eroding the indigenous culture. Like these activists, Self-Help Graphics and Art feared that within such an atmosphere, young Chicanos would not only soon forget their cultural values, but would also develop a negative sense of their heritage and of themselves in light of the Anglo socio-cultural practices and values being taught in the public school system and disseminated by the popular media. Self-Help Graphics and Art spent long hours developing and planning ways through which in addition to exposing barrio children to a variety of artistic media, they could utilize art forms to instill within these children a positive sense of self, community, and culture. Many of the children that Self-Help Graphics and Art wished to help were either immigrants themselves, or the sons and daughters of immigrants not far removed from their Mexican past. Since participation in art does not require a sophisticated command of spoken or written language, art was perceived as an excellent vehicle by which to achieve this end. While Self-Help Graphics and Art held workshops on its premises to educate neighborhood children (as well as adults) about art and culture, the sheer physical geography of East Los Angeles isolated much of the target group from their services. In an effort to remedy this shortcoming, they set out to devise a plan that would bring the art studio to the surrounding community. In August 1975, following an exhaustive fund raising campaign, Self-Help Graphics and Art instituted the Barrio Mobile Art Studio. The organization acquired and customized a van for this purpose. This specially equipped van introduced children to filmmaking, silkscreen, photography, sculpture, batik, painting, and puppetry. Through contract with the Los Angeles Unified School District, Self-Help Graphics and Art was able to bring its program to various East Los Angeles elementary schools and thus provide a level of multicultural education in the arts to children who currently had none in their curriculum. The Barrio Mobile Art Studio program was enormously successful and well received by students, teachers, school administrators, and civic leaders. It remained in operation until Self-Help Graphics and Art phased out the program in 1985. Arguably, the Barrio Mobile Art Studio served as a prototype for the types of multicultural curriculum programs that the Los Angeles Unified School District would later adopt. Self-Help Graphics and Art has played an active role in community affairs. Included among these activities are the sponsoring of numerous workshops and art exhibitions. Ever since 1974, the organization staged the now nationally recognized East Los Angeles Dia de los Muertos Celebration. This holiday, which is traditionally celebrated on November 1 and has its origins in Mexico, was originally conceived of as a one-time celebration to be staged by Self-Help Graphics and Art. The following year the community demand for this event was so great that the organization decided to continue sponsoring the annual event. With support from the National Endowment for the Arts and the National Endowment for the Humanities, the East Los Angeles Dia de los Muertos celebration grew into an event that attracted national attention. The elaborate celebration continued to survive and thrive not only because of grant money received from numerous public agencies and private foundations, but through the widespread community support that served as the backbone for producing the celebration. This three day celebration accomplished some of Self-Help Graphics and Art's goals by educating East Los Angeles residents of their heritage, introducing them to the creative processes involved in art, and ultimately, helping to build a stronger community. By 1985, the Dia de los Muertos celebration had become so popular among the residents of East Los Angeles that the program could be sustained without the primary support of Self-Help Graphics and Art. With assurance that others would take up the responsibility for planning and organizing the event, the organization decided to take a secondary role in staging the celebration. Such a role allowed SHGA to devote more time and energy to the primary reason behind its founding: furthering Chicano Art and providing a training ground for aspiring Chicano artists.
Recommended publications
  • Elmore Leonard, 1925-2013
    ELMORE LEONARD, 1925-2013 Elmore Leonard was born October 11, 1925 in New Orleans, Louisiana. Due to his father’s position working for General Motors, Leonard’s family moved numerous times during his childhood, before finally settling in Detroit, MI in 1934. Leonard went on to graduate high school in Detroit in 1943, and joined the Navy, serving in the legendary Seabees military construction unit in the Pacific theater of operations before returning home in 1946. Leonard then attended the University of Detroit, majoring in English and Philosophy. Plans to assist his father in running an auto dealership fell through on his father’s early death, and after graduating, Leonard took a job writing for an ad agency. He married (for the first of three times) in 1949. While working his day job in the advertising world, Leonard wrote constantly, submitting mainly western stories to the pulp and/or mens’ magazines, where he was establishing himself with a strong reputation. His stories also occasionally caught the eye of the entertainment industry and were often optioned for films or television adaptation. In 1961, Leonard attempted to concentrate on writing full-time, with only occasional free- lance ad work. With the western market drying up, Leonard broke into the mainstream suspense field with his first non-western novel, The Big Bounce in 1969. From that point on, his publishing success continued to increase – with both critical and fan response to his works helping his novels to appear on bestseller lists. His 1983 novel La Brava won the Edgar Award for best mystery novel of the year.
    [Show full text]
  • Copyright by Cary Cordova 2005
    Copyright by Cary Cordova 2005 The Dissertation Committee for Cary Cordova Certifies that this is the approved version of the following dissertation: THE HEART OF THE MISSION: LATINO ART AND IDENTITY IN SAN FRANCISCO Committee: Steven D. Hoelscher, Co-Supervisor Shelley Fisher Fishkin, Co-Supervisor Janet Davis David Montejano Deborah Paredez Shirley Thompson THE HEART OF THE MISSION: LATINO ART AND IDENTITY IN SAN FRANCISCO by Cary Cordova, B.A., M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin December, 2005 Dedication To my parents, Jennifer Feeley and Solomon Cordova, and to our beloved San Francisco family of “beatnik” and “avant-garde” friends, Nancy Eichler, Ed and Anna Everett, Ellen Kernigan, and José Ramón Lerma. Acknowledgements For as long as I can remember, my most meaningful encounters with history emerged from first-hand accounts – autobiographies, diaries, articles, oral histories, scratchy recordings, and scraps of paper. This dissertation is a product of my encounters with many people, who made history a constant presence in my life. I am grateful to an expansive community of people who have assisted me with this project. This dissertation would not have been possible without the many people who sat down with me for countless hours to record their oral histories: Cesar Ascarrunz, Francisco Camplis, Luis Cervantes, Susan Cervantes, Maruja Cid, Carlos Cordova, Daniel del Solar, Martha Estrella, Juan Fuentes, Rupert Garcia, Yolanda Garfias Woo, Amelia “Mia” Galaviz de Gonzalez, Juan Gonzales, José Ramón Lerma, Andres Lopez, Yolanda Lopez, Carlos Loarca, Alejandro Murguía, Michael Nolan, Patricia Rodriguez, Peter Rodriguez, Nina Serrano, and René Yañez.
    [Show full text]
  • WHEREAS, LULAC Is Our Nation's Oldest, Largest, and Most Respected
    RESOLUTION TO SUPPORT THE CHEECH MARIN CENTER FOR CHICANO ART, CULTURE, AND INDUSTRY WHEREAS, LULAC is our Nation’s oldest, largest, and most respected Hispanic/Latino civil rights organization, established in 1929. Our mission is to seek the advancement of Hispanic Americans in the areas of education, employment, and civil rights; and WHEREAS, for over 50 years, the Riverside Art Museum (RAM) has been the place in Inland Southern California where families and friends come to be engaged and inspired by visual art; and WHEREAS, RAM is a steward of the art and stories of the community via its Permanent Collection, and builds public value through its mission driven work; and WHEREAS, the Chicano Art Movement represents the establishment of a unique artistic identity by Mexican Americans in the United States and Chicanos who have used art to express their cultural values, both as protest and for aesthetic value; and WHEREAS, the art has evolved over time to not only illustrate current struggles and social issues, but also to continue to inform Chicano youth and unify around their culture and histories. Chicano art is not just Mexican-American artwork; it is a public forum that emphasizes otherwise “invisible” histories and people as a unique form of American art; and WHEREAS, Cheech Marin, an accomplished actor, director, writer, musician, art collector, and humanitarian is truly a multi-generational star, and Cheech Marin is the purveyor and collector of the largest Chicano art (over 700 pieces) in the United States; and WHEREAS, Cheech
    [Show full text]
  • Oral History Interview with Barbara Carrasco
    Oral history interview with Barbara Carrasco The digital preservation of this interview received Federal support from the Latino Initiatives Pool, administered by the Smithsonian Latino Center. Archives of American Art 750 9th Street, NW Victor Building, Suite 2200 Washington, D.C. 20001 https://www.aaa.si.edu/services/questions https://www.aaa.si.edu/ Table of Contents Collection Overview ........................................................................................................ 1 Administrative Information .............................................................................................. 1 General............................................................................................................................. 2 Scope and Contents........................................................................................................ 1 Scope and Contents........................................................................................................ 2 Biographical / Historical.................................................................................................... 1 Names and Subjects ...................................................................................................... 2 Container Listing ...................................................................................................... Oral history interview with Barbara Carrasco AAA.carras99 Collection Overview Repository: Archives of American Art Title: Oral history interview with Barbara Carrasco Identifier:
    [Show full text]
  • Oral History Interview with Ramses Noriega
    Oral History interview with Ramses Noriega Noriega, Ramses, born 1944 Painter Los Angeles, California Part 1 of 2 Sound Cassette Duration – 24:12 INTERVIEW TRANSCRIPT DENISE LUGO: […] Ramses, when were you born? RAMSES NORIEGA: I was born in Caborca, Sonora, Mexico in 1944. DENISE LUGO: When did you come to the United States? RAMSES NORIEGA: Well I came in 1956. So I spent […] 12 years approximately. DENISE LUGO: Your first language was Spanish then? RAMSES NORIEGA: My first language is Spanish. English is my second adoptive language. DENISE LUGO: When you came, where did you go? Where did you settle? RAMSES NORIEGA: I consider myself a sprit of movement and my first movement was from Caborca to Mexicali. From Mexicali I developed my world perspective of humanity and I developed my philosophy and it was there that began to do my artwork. My first art works that I could remember were in two forms. They were what we used to call monitos de barro (clay/mud dolls) and they were graphics, drawing with pencil and with sticks or we would scratch the ground a lot and draw. And with the pencils we also used to do a lot of drawing on books, on wood, on anything that would be on flat that would take a pencil. I recall images from those days. The types of images we used to do in those days there was “El Santo” which was a luchador (Mexican wrestler) and we liked that. And there was another one, “Superman”. Which is called “Superman” in English and we used these characters.
    [Show full text]
  • Art, Culture Making, and Representation As Resistance in the Life of Manuel Gregorio Acosta Susannah Aquilina University of Texas at El Paso, [email protected]
    University of Texas at El Paso DigitalCommons@UTEP Open Access Theses & Dissertations 2016-01-01 Art, Culture Making, and Representation as Resistance in the Life of Manuel Gregorio Acosta Susannah Aquilina University of Texas at El Paso, [email protected] Follow this and additional works at: https://digitalcommons.utep.edu/open_etd Part of the History Commons Recommended Citation Aquilina, Susannah, "Art, Culture Making, and Representation as Resistance in the Life of Manuel Gregorio Acosta" (2016). Open Access Theses & Dissertations. 801. https://digitalcommons.utep.edu/open_etd/801 This is brought to you for free and open access by DigitalCommons@UTEP. It has been accepted for inclusion in Open Access Theses & Dissertations by an authorized administrator of DigitalCommons@UTEP. For more information, please contact [email protected]. ART, CULTURE MAKING, AND REPRESENTATION AS RESISTANCE IN THE LIFE OF MANUEL GREGORIO ACOSTA SUSANNAH ESTELLE AQUILINA Doctoral Program in Borderlands History APPROVED: Ernesto Chávez, Ph.D., Chair Michael Topp, Ph.D. Yolanda Chávez Leyva, Ph.D. Melissa Warak, Ph.D. Charles Ambler, Ph.D. Dean of the Graduate School Copyright © by Susannah Estelle Aquilina 2016 This dissertation is dedicated to Stone, Mila, Silver and all of you young ones who give us hope. ART, CULTURE MAKING, AND REPRESENTATION AS RESISTANCE IN THE LIFE OF MANUEL GREGORIO ACOSTA by SUSANNAH ESTELLE AQUILINA, B.A., M.A. DISSERTATION Presented to the Faculty of the Graduate School of The University of Texas at El Paso in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY Department of History THE UNIVERSITY OF TEXAS AT EL PASO May 2016 Acknowledgements I am indebted with gratitude to Dr.
    [Show full text]
  • Revolution, Freedom, and Oppression from Rivera to Coco
    International Journal of Art and Art History June 2018, Vol. 6, No. 1, pp. 1-12 ISSN: 2374-2321 (Print), 2374-233X (Online) Copyright © The Author(s).All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/ijaah.v6n1p1 URL: https://doi.org/10.15640/ijaah.v6n1p1 Revolution, Freedom, and Oppression from Rivera to Coco Rob Spencer1 Abstract The Mexican Revolution of 1910 attempted to redefine Mexico where the peasantry would be more involved in political decisions and where economics would combine agriculture and industry. Economic interests from foreign enterprises in the United States were successful in transporting the workforce north of the border to farm the agriculture for American farms. Poor treatment of Mexican laborers led to Cesar Chavez and the Chicano Movement to push for equality. In this essay, I will demonstrate that art provided the outlet for the Chicano community to secure justice for themselves during the turbulent times of the 1960s and 1970s and that this movement was successful during the time frame in which it was; however, it was not sustainable beyond those decades due to the dominance of American culture. Keywords: art, Chicano, Mexican, movement, culture 1. Introduction According to Aztec legend, every 52 years a cycle of death and rebirth occurred marking the end of an era of rule. When Hernan Cortes and his Spanish envoy landed on the shores of modern Mexico, it coincided with the Aztec belief that their supreme deity, Quetzalcoatl, had returned to signal in a new regime. Retold byAnita Brenner (2002), ―In Mexican mood, the messiah is always accompanied by disaster: an earthquake, a conquest, a revolution, the sacrifice of a ruler; death and pain‖ (p.
    [Show full text]
  • THE VISUAL ARTS of LINDA VALLEJO: Indigenous Spirituality, Indigenist Sensibility, and Emplacement
    THE VISUAL ARTS OF LINDA VALLEJO: Indigenous Spirituality, Indigenist Sensibility, and Emplacement Karen Mary Davalos Analyzing nearly forty years of art by Linda Vallejo, this article argues that her indigenist sensibility and indigenous spirituality create the aesthetics of disruption and continuity. In turn this entwined aesthetics generates emplacement, a praxis that resists or remedies the injuries of colonialism, patriarchy, and other systems of oppression that displace and disavow indigenous, Mexican, and Chicana/o populations in the Americas. Her visual art fits squarely within the trajectory of Chicana feminist decolonial practice, particularly in its empowerment of indigenous communities, Mexicans, and Chicana/os in the hemisphere. Key Words: Emplacement, hemispheric studies, aesthetic practice, spiritual mestizaje, decolonial imaginary, indigenous epistemology. Born in Los Angeles and raised by three generations of Mexican- heritage women, Linda Vallejo creates an oeuvre that is easy to understand as feminist and indigenist. Ancestral women, including three great-grandmothers, grandmothers, her mother, and several great aunts, were the artist’s first sources of feminist and indigenous knowledge. Vallejo describes one great- grandmother as “una indígena” because she was short, had dark skin, and wore trenzas and huaraches; she was also very strong, even fierce, having worked in the fields as she migrated north (Vallejo 2013).1 The appellation indicates the way in which Vallejo understands knowledge and subjectivity as emerging from material conditions, social forces, and affect, rather than biology. Vallejo is also a world traveler. Because of her father’s military service, she visited “all the major museums of Europe, many of them as a very young girl” (Vallejo 2013).
    [Show full text]
  • The LA Art Scene in the Political 1970S
    American Studies in Scandinavia, 48:1 (2016), pp. 61-83. Published by the Nordic Association for American Studies (NAAS). Claims by Anglo American feminists and Chicanas/os for alternative space: The LA art scene in the political 1970s Eva Zetterman University of Gothenburg Abstract: Originating in the context of the Civil Rights Movements and political ac- tivities addressing issues of race, gender and sexuality, the Women’s Liberation move- ment and the Chicano Movement became departures for two significant counter art movements in Los Angeles in the 1970s. This article explores some of the various reasons why Anglo American feminist artists and Chicana artists were not able to fully collaborate in the 1970s, provides some possible explanations for their separa- tion, and argues that the Eurocentric imperative in visual fine art was challenged already in the 1970s by Chicana/o artists in Los Angeles. In so doing, the art activism by Anglo American feminists and Chicanas/os is comparatively investigated with Los Angeles as the spatial framework and the 1970s as the time frame. Four main com- ponents are discussed: their respective political aims, alternative art spaces, peda- gogical frameworks and aesthetic strategies. The study found that the art activisms by Anglo American feminists and Chicanas/os differed. These findings suggest that a task ahead is to open up a dialogue with Chicana/o activist art, making space for more diverse representations of activities and political issues, both on the mainstream art scene and in the history of art. Keywords: the Los Angeles art scene – art activism – alternative art spaces – Chica- nas/os – feminism In the historiography of fine art, the 1970s is recognized as the decade when feminism entered the scene.
    [Show full text]
  • Manet and Modern Beauty
    Tyler E. Ostergaard exhibition review of Manet and Modern Beauty Nineteenth-Century Art Worldwide 19, no. 1 (Spring 2020) Citation: Tyler E. Ostergaard, exhibition review of “Manet and Modern Beauty ,” Nineteenth- Century Art Worldwide 19, no. 1 (Spring 2020), https://doi.org/10.29411/ncaw.2020.19.1.15. Published by: Association of Historians of Nineteenth-Century Art Notes: This PDF is provided for reference purposes only and may not contain all the functionality or features of the original, online publication. License: This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License Creative Commons License. Ostergaard: Manet and Modern Beauty Nineteenth-Century Art Worldwide 19, no. 1 (Spring 2020) Manet and Modern Beauty Art Institute of Chicago, Chicago May 26, 2019–September 8, 2019 Getty Center, Los Angeles October 8, 2019–January 12, 2020 Catalogue: Scott Allan, Emily A. Beeny, and Gloria Groom, with Bridget Alsdorf, Carol Armstrong, Helen Burnham, Leah Lehmbeck, Devi Ormond, Catherine Schmidt Patterson, and Samuel Rodary, Manet and Modern Beauty: The Artist’s Last Years. Los Angeles: J. Paul Getty Museum, 2019. 400 pp.; 206 color and 97 b&w illus., 1 table; bibliography; index. $65 (hardcover) ISBN: 978–1606066041 How are we to classify Manet’s last paintings? This question drives the new exhibition Manet and Modern Beauty, which ran at the Art Institute of Chicago from May 26, 2019 to September 8, 2019, and then at the Getty Center, Los Angeles from October 8, 2019 to January 12, 2020. Organized by curators Scott Allan, Emily A. Beeny, and Gloria Groom, Manet and Modern Beauty focuses on Manet’s production—hardly just paintings—from the mid-1870s until his death on April 30, 1883, at age fifty-one.
    [Show full text]
  • 2017 Oregon Scholastic Art Awards 2
    Grace Marvin Abiqua Academy Moyano Gold Key Art Painting Blue Grace Julius Samiee Hauswirth Abiqua Academy Moyano Silver Key Art Fashion JSH Jacket Marisol Ceballos Academy Of InternationalJohnstone Studies Gold Key Art Printmaking La madre eternal Victor Anthony Aloha High School Ottum Honorable Mention Art Design Printed as an Ugly Duckling Mitchel Arndt Aloha High School Ottum Gold Key Art Mixed Media A Dream Within A Dream Jarrad Ashman Aloha High School Ottum Gold Key Art Drawing and Illustration Memories Jarrad Ashman Aloha High School Ottum Honorable Mention Art Drawing and Illustration The Death of Agriculture Jarrad Ashman Aloha High School Ottum Silver Key Art Drawing and Illustration Pride Jarrad Ashman Aloha High School Ottum Silver Key Art Painting Flowers Won't Blossom Jarrad Ashman Aloha High School Ottum Silver Key Art Drawing and Illustration Parrot Embodiment Mercedes Barraza Aloha High School Ottum Silver Key Art Digital Art It's Okay To Be Queer Mercedes Barraza Aloha High School Ottum Silver Key Art Digital Art Equality for LGBTQ Pheodor Beliaev Aloha High School Daley Gold Key Art Sculpture An Alcoholic's Time Line Pheodor Beliaev Aloha High School Ottum Gold Key Art Mixed Media I lost my trumpet from TB Pheodor Beliaev Aloha High School Ottum Gold Key Art Sculpture Inner-Mongolian Kiddie Pool, Water Included! (Made in China, Designed in California) Pheodor Beliaev Aloha High School Ottum Honorable Mention Art Painting The many instances of the fat man losing his liquor Pheodor Beliaev Aloha High School Ottum Silver
    [Show full text]
  • Impressionism and Post-Impressionism National Gallery of Art Teacher Institute 2014
    Impressionism and Post-Impressionism National Gallery of Art Teacher Institute 2014 Painters of Modern Life in the City Of Light: Manet and the Impressionists Elizabeth Tebow Haussmann and the Second Empire’s New City Edouard Manet, Concert in the Tuilleries, 1862, oil on canvas, National Gallery, London Edouard Manet, The Railway, 1873, oil on canvas, National Gallery of Art Photographs of Baron Haussmann and Napoleon III a)Napoleon Receives Rulers and Illustrious Visitors To the Exposition Universelle, 1867, b)Poster for the Exposition Universelle Félix Thorigny, Paris Improvements (3 prints of drawings), ca. 1867 Place de l’Etoile and the Champs-Elysées Claude Monet, Boulevard des Capucines, Paris, 1873, oil on canvas, Nelson-Atkins Museum of Art, Kansas City, Mo. Pierre-Auguste Renoir, The Great Boulevards, 1875, oil on canvas, Philadelphia Museum of Art Pierre-Auguste Renoir, The Pont Neuf, 1872, National Gallery of Art, Ailsa Mellon Bruce Collection Hippolyte Jouvin, The Pont Neuf, Paris, 1860-65, albumen stereograph Gustave Caillebotte, a) Paris: A Rainy Day, 1877, oil on canvas, Art Institute of Chicago, b) Un Balcon, 1880, Musée D’Orsay, Paris Edouard Manet, Le Balcon, 1868-69, oil on canvas, Musée D’Orsay, Paris Edouard Manet, The World’s Fair of 1867, 1867, oil on canvas, Nasjonalgalleriet, Oslo (insert: Daumier, Nadar in a Hot Air Balloon, 1863, lithograph) Baudelaire, Zola, Manet and the Modern Outlook a) Nadar, Charles Baudelaire, 1855, b) Contantin Guys, Two Grisettes, pen and brown ink, graphite and watercolor, Metropolitan
    [Show full text]