Aug 10, 2015 | Latest Art Projects, Tlingit Culture Accentuated, Tricks-of-the-Trade |
Beginning to weave one of the fingers on Clarissa’s latest Chilkat robe “Egyptian Thunderbird” – August 2015
I dye my own weft yarns in shades of golden yellow and a variety of blues. A couple of years ago I was trying to dye a beautiful turquoise, however, the yarns were unevenly dyed: I panicked! I couldn’t believe it; how come this was happening!? I did everything by the book: I mixed the colors evenly, I gave a gentle wash in gentle soapy lukewarm water after I had soaked the yarns for a few hours, I consistently stirred the pot!—And then to top it off, I was so enthralled by the beautiful deepening colors, I just kept stirring! HELLO!? Finally, I snapped out of my self-induced panic spell and snatched the yarns out of the dye pot!
And being the resourceful person that I can be, I wasn’t about to throw out dollars worth of yarns, so I saved it for a rainy day.
That rainy day came. I have used these unevenly dyed weft yarns for this present day robe I have been weaving this year. Using a Ravenstail technique within a Chilkat form, I am having a blast. Stay tuned for more close-ups of the robe as I move along with the weave in between all else that I am up to these days! I am carrying on as usual.
Jul 30, 2015 | Honoring Others, Tools-of-the-Trade |
A sculpture of a human wearing a Chilkat robe and cedar bark neckring by the late Tlingit carver Amos Wallace in 1964
While talking with the owner of the Haa Shagoon Gallery in downtown Juneau, in the middle of the conversation I suddenly turned around. I wasn’t even sure what I was looking for; just pure instinct led my eyes to this sculpture that totally caught my fancy. Why? I’m not sure, but as soon as I saw this figure I felt so compelled that it had to go home with a local, not a tourist, that I immediately called Amos’ grand-daughter and my friend, Donna Beaver Pizzarelli. With no answer and worried that a tourist would buy the sculpture, I snatched up this 8″ tall mold of a carving by Amos Wallace made in 1964 and I have it placed in a prestigious location: next to my weaving loom. This figure watches over me as I work. It’s great to have the company!
This small sculpture is a cast made of a plaster-like compound that gives it the appearance of wood or a stone called argillite. Manufactured by a company called Griffin’s Alaska based in Edmonds, Washington State between the years of 1964-67, they had a complete line of bowls and totems which are frequently mistaken for stone. Even the weight of this little guy feels like stone.
Amos Wallace was one of less than a handful of local Tlingit carvers here in Juneau, Alaska in the 1940’s until a few years before his passing in 2004. I grew up in the Russian Orthodox Church where he and his wife, Dorothy Wallace sang in the choir. It wasn’t until recently I discovered from his son Brian that Amos was of the Raven Moiety, T’akdeintaan Clan of Hoonah, which is also my clan! A gentle, soft-spoken man, his name was Jeet Yaaw Dustaa. Born in 1920, his older brother Lincoln Wallace, was also a carver.
Read the Juneau Empire article about Sealaska Heritage Institute receiving a collection of Amos’ drawings for their archives donated by Amos’ son, Brian Wallace at: http://juneauempire.com/art/2012-07-12/amos-wallace-collection-donated-walter-soboleff-center
Jul 23, 2015 | Tlingit Culture Accentuated, Tools-of-the-Trade, Tricks-of-the-Trade |
“Frog” clasp for button robe
Here’s an easy front clasp for button robes. Fetch one from JoAnn’s for about $5 (depending on size). One was enough for this robe however, if you have only smaller size, then think about using 2 or 3 “frog” closures for the robe.
Jul 13, 2015 | Adventures of Rear-Mirror Rissy, Class Act, Latest Art Projects, Tlingit Culture Accentuated, Tools-of-the-Trade |
7-year-old Elizabeth Hope reads the step-by-step instructions out loud on how to make a drum
Sealaska Heritage Institute sponsors the “Baby Raven Reads” program which mainly teaches young children how to read yet also conducts other cultural projects for the young minds and bodies. This past Sunday, Mary Folletti taught the drum making class for children and their families took place for a couple of hours at the Gajaa Hit Building near the ANB Hall in Juneau. Thank you Davina Cole, project coordinator from SHI…!
Prepared raw hide is soaked in water
The drum making kits were purchased from a supply store in Centralia, Washington State at Centralia Fur and Hide Company (their website is of the same name). The kits included the pre-bent wood frame, the pre-cut circle of hide and the raw hide threads.
A few tools and supplies needed for drum making: needle-nose pliers, hammer, scissors, push pins and “Tightbond” wood glue
My grand-daughter Elizabeth and I were one of approximately 20 Juneau families who took this class. Most of the children were around 4 to 7 years of age, though there were a few younger.
After the raw hide has soaked, place on a flat surface smooth side down with pencil markings facing down; pat with a towel to absorb excess moisture
For many years my friend, Becky Etukeok made drums from local hides such as deer, moose, and caribou. After taking this class I have a larger admiration towards her dedication to this art form. I had never seen how drums were made nor had the appreciation of how they were made until doing this simple class where all the hard work was done for us. Although Beckie now is the program director of arts at the Alaska Native Heritage Center in Anchorage, she is still known as “Beckie Drum-maker.”
Soak spiral-cut, 3/8″ “threads
When threading, pull so there’s no slack, but not too tight as that will make your drum too high pitch.
Instructor Mary Folletti demonstrates how to begin threading
How to include your young child in making a drum:
* Let your child explore the materials (sinew, frame, hide) while you name them.
* Talk about how the frame is a circle. Ask what shape the hide is and why it’s bigger than the frame
* Ask what the different materials feel like (smooth, wet)
* Ask or explain where the materials comes from (deer, tree, intestines)
* Count the holes together, name the tools (hammer, pliers, scissors)
* They can help pull the sinew through
* The can help “pull tight”
* They can help hammer tacks with close supervision
Begin threading through one hole and tie a half hitch knot
Thread through the hole directly across the first hole, and repeat
Clarissa helps her grand-daughter Elizabeth how to create a handle
Most everyone in the class has created their “star” pattern
I had a blast making this drum with my grand-daughter Elizabeth. I look forward to doing more cultural things with all of my grandchildren as they grow up.
Some drum makers fold rawhide between the threaded areas over the frame and hammer a tack in each section to hold it down.
When you have completed your drum, make sure you take the thumb tacks out and let your drum dry on a clean, flat surface, face up. Depending on your climate: it takes about 2 days to dry in Alaska, though at 7000 feet where the climate is a bit drier like the 4-corners area of the United States, the drum may not even take a day to dry!
Directly after creating the handle and pushing the raw edges of the leather to the inside of the drum, with her strong fingers, Elizabeth carefully smoothes the frame removing all the big folds and wrinkles – you must do this step as soon as possible before the hide even starts to dry
HOW TO CARE FOR YOUR DRUM:
Your drum was made out of an animal and a tree and some say the drum is a living being so you want to honor its spirit with love and respect
Store it wrapped in cotton, wool, or a custom drum bag face up or on a wall. Keep it from extreme temperatures and direct sunlight as heat may cause it to crack.
Water expands and heat constricts. On sunny days you can mist with a damp cloth or spray bottle. If your drum is cold you can warm it slowly, using your own skin as a gauge.
Clean with a slightly damp cloth. You can condition with Shea butter bought from cedarmountaindrums.com
Careful not to set anything on your drum and remember to play your drum often. It wants to sing!
Mary Folletti teaches some of the kids how to do various beats with their new drums and drumsticks
How to make a drumstick:
You will need a stick, padding (cotton or wool cloth), sinew, and a piece of buckskin.
1) Put glue on one end of stick covering 1″ down around the whole stick.
2) Wrap padding around end of stick that you glued, snuggly not to tight.
3) Use sinew and wrap around padding a dozen times crisscrossing, then tie off on stick behind padding.
4) Center Buckskin on end of padded end, pull down stick and hold snug behind padding then wrap sinew very tightly around buckskin and stick 7 to 9 times; tie off using scissors to trim excess buckskin
Jun 29, 2015 | Adventures of Rear-Mirror Rissy, Class Act, Honoring Others, Tlingit Culture Accentuated, Tools-of-the-Trade |
Artist, Professor, and Instructor of Tlingit form line art, Lance Twitchell introduces the class first with the spiritual and cultural context
Yes, I took an evening of form line instruction. Yes, even though I have been drawing formline for nearly 40 years, I felt like I could use some FORM-al instruction. I learned a bit from the instructor, Lance Twitchell. I learned a few techniques that I had never though of using AND I learned that I am not too bad of a designer, and that I could use some more assistance and inspiration. After all these years, it’s fun taking a class in which you know almost as much as the instructor! Lol.
Approximately 18 students, many of them just beginners, in the form line class sponsored by Sealaska Heritage Institute
A few years ago, Sealaska Heritage Institute took it upon themselves to begin teaching form line classes after Haida Artist Robert Davidson told the audience in attendance at the Sealaska Juried Art Competition that “the Tlingit people didn’t have very good artists who mastered the form line art.” (I had heard complaints from other well-accomplished Tlingit artists about Robert’s statement. I laughed at the absurdity, though at the same time I know that all of us will continually better ourselves at the formline art. Even so, did Robert realize his statement was a slap in the face to several Tlingit artists who have been working as long as he or nearly as long, like Nathan Jackson, Preston Singletary, Israel Shotridge, Rick and Mick Beasley, the Chilton brothers, etc.?)
Students were given the task of choosing a design aspect of the carved bentwood box shown on the screen to replicate as best as they could on their drawing paper
I don’t know if Robert realized how he was saying these things may have caused a ruckus for the locals though nevertheless, SHI decided it was high time they do something about educating the Tlingit artists no matter where they were in their careers as designer/artists.
Lance provided a list of the various form line definitions created by Bill Holm and Bill Reid over 40 years ago
Lance Twitchell added some very good aspects to the one-night instruction plan: the design terms in Tlingit language! I felt Lance did a fine job of leading the students carefully step-by-step. Though the part I enjoyed the best about his presentation was his acknowledgement of all the artists who had gone before and the spiritual representation of the art. — Being self-taught in Tlingit form line design, I appreciate the fact that SHI has taken the initiative to conduct classes throughout Southeast Alaska. If we had these classes 10, 20, 30, 40 years ago, I would have taken them…and that’s why I had the privilege to finally attend one! Thank you Sealaska Heritage Institute!
Tlingit Names in Formline
Jun 8, 2015 | Latest Art Projects, Ravens & Eagles, Showing Off, Tlingit Culture Accentuated |
Raven Button robe is a collaboration of designer Preston Singletary and sewer Clarissa Rizal
A couple of years ago, I wanted to make some button robes, but I didn’t feel like designing them. I guess I was just feeling lazy! So I did what I’ve never done before – I asked another artist for designs! I called up my friend Preston Singletary and asked him if he had any designs on hand that were suitable for button robes. He sent me two; one of the robes is now owned by Crystal Rogers Nelson and the other one is this one: Raven. Made with black and red wool melton cloth and some of the thousands of antique mother-of-pearl buttons I have been collecting for a good 25 years. Little does Preston know that we are 2 of 11 Native American artists invited to submit something for an exhibit that is traveling Russia for over a year.
“Woven Together” is an exhibit intended to share a small part of Native American culture with Russians in the Urals. This will likely be the first exposure to Native American culture for many who visit the exhibit. Typically, the Consulate supports such artistic exchanges in order to encourage contact between Russians and Americans and to promote interest in the diverse people that inhabit the U.S.
Clarissa Rizal sorts antique mother-of-pearl buttons for the Raven button — a collaboration between designer Preston Singletary and button robe maker Clarissa Rizal
The exhibit will travel to three cities in Russia – Yekaterinburg, Orenburg and Surgut. In all three cities there will be opportunities to show objects in display cases as well as on the walls.
Yekaterinburg is an industrial city and the capital of the Urals. Previously, they have hosted an exhibit of Native American photography.
Orenburg is a remote city in the south of the Urals that is simply interested in learning more about other cultures. This will be their first time hosting an exhibit the American consulate and they are very enthusiastic.
Surgut is a city located in a region that is home to the Khanti and Mansi peoples. The region is committed to preserving and honoring the cultural heritage and traditions of the Khanti and Mani peoples, and they are particularly interested in the Woven Together exhibit to learn more about Native peoples in the U.S.
Corners of “Raven” button blanket made by Clarissa Rizal designed by Preston Singletary 2015
Jun 6, 2015 | Tools-of-the-Trade |
“Frog Speaks” sand-blasted glass window by Clarissa Rizal – 2001
Back in 2001 I had the privilege to apprentice with two glass artists Preston Singletary and David Svenson at the Pilchuck School of Glass. We were working on the glass pieces that were inserted into the totem pole that David had designed to honor the 30-year anniversary of Pilchuck. The main body of the totem pole was carved at the Alaska Indian Arts in Haines, Alaska by Wayne Price, John Hagen, Steven Brown, Lee Heinmiller, David and others. While at the school, Preston encouraged me to use some of the school’s other studio spaces, like the print-making studio, or the sand-blasting area, etc. I learned how to prepare a plate of glass for sandblasting so I could create an embossed, limited-edition print of one of my favorite button blanket images called “Frog Speaks.” I kept the glass plate; since it’s been a part of my window decor in my studio. Maybe someday I’ll make a second edition of this print OR maybe someday I’ll make a series of embossed prints — just never know!
May 14, 2015 | For Crying Out Loud, Honoring Others, Tlingit Culture Accentuated, Uncategorized |
Preston Singletary double-checks the accuracy of the most recent panel installed
Two years ago, when I heard through the grapevine that Sealaska Heritage Institute was planning on building a cultural center where the old Juneau Lyle’s Hardware once was, I got excited and thought of a couple of artist buddies of mine who I felt needed to be represented in the new structure. So I called up Preston and said he needed to get his foot in the door and make sure SHI has a monumental piece of his work. He asked what I had in mind. I asked him what would it take to construct a life-size, glass house screen front. He chuckled and said that the Seattle Art Museum’s house front was as large as he thought he could do. I said I thought it needed to be larger; he laughed again. He agreed that he would check out the engineering logistics with his production crew: could it be done? After some research with his production and installation teams, the answer was yes!
The paper pattern of the complete house front design
We spent a week or two drafting up a proposal for SHI; it would be a collaborative project since I’ve had some experience in glass work with Preston years prior and I am a fairly good designer (with always room for more improvement!); Preston and I felt pretty good about submitting the concept. A few months later, though both of us submitted the proposal as a team, he received a letter addressed only to him from SHI stating they liked the concept though they did not want my design concept. We both thought it weird that SHI made no statement about “working with Clarissa” on what design they wanted on the house front instead. They simply stated they didn’t want my design (which I interpret as my name) being associated with the glass front. After reading the letter a couple of times, I knew what “they” were up to. I knew “they” didn’t want me in the picture; they wanted a close relative instead, and I had an inkling who that particular relative was.
The “clan house” inside of the new Sealaska Heritage Institute’s “Walter Soboleff Cultural Center” (In 2001, I wove the Chilkat robe laying on the bench; Preston recently acquired it from the original owner)
Preston asked me if I felt okay about him going ahead on his own instead of the initial teamwork we had planned. I told him that initially I wanted him to have a piece of his work represented in the cultural center, so even though he could have told SHI that we were working as a team, I told him to go on without me because I knew SHI would come up with whatever reasons to not have my name associated with any monumental art in the cultural center, and I wanted to avoid any further denials.
The installation of the 17′ x 12′ screen was created in panels — Preston sets the next plexiglass plate
About a year later in the Fall of 2014, SHI sent out an announcement requesting apprentices to work with Preston on the glass panel. Of course, I did not apply. I knew SHI already had the person(s) selected, one of them being the young relative to SHI’s president. The call for apprentices was the legal procedure they had to endure. Preston was given no say who his apprentices would be though he was very happy Nicholas Galanin was “chosen.”
How many guys does it take to screw in a 17′ x 12′ screen?
You, the reader, may interpret this blog entry as a bitter response to being edged out. You may also think that I write about these kinds of sensitive issues on my blog or elsewhere. Not so. This may be the first time (and most likely not the last) I have written about an unjust act on my blog. I may speak about unpleasant injustice or opinions to others face to face, but I am not one to write about injustice, especially in an art blog.
However, I have made an exception because I realize I made a mistake in the course of this story. There is no one else to blame about me not being “included.” When SHI “edged me out” of the art project, and I had told Preston to go on without me; I was not honoring myself as a one-of-a-kind, female, Tlingit, full-time artist of nearly 40 years; this is where I made a big mistake. There’s no other Tlingit or any other female artist out of all the Northwest Coast tribes, who lives now or lived before my time, who has ever accomplished all that I have designed and created in a variety of works. I realized that even now there is no other Native female artist from Alaska who comes close to my caliber of artistry. As the elder from the western TV film series would say: “…no brag, just fact…” How am I to be honored by others if I am not loyal to myself?
4 more glass panels to install
This particular story is a big lesson to myself. My mother always said I was too generous with others and that I always “sell myself short” and when people recognize this, there will always be those who take advantage of people like me without intention of giving back. This concept did not ride home to me until I saw a few photos of the making of this art installation on Facebook. I felt a ton of bricks crashing into the core of my being. I was depressed for a few days; I let myself down, but I looked within myself for my answers.
In white gloves…
So why do I tell this story here? It’s for me. First, this story is to remind myself of how I have been all my life; it is to remind myself to forgive myself for not honoring myself, not being loyal to who I am and what I do and what I have become and continue in my human becoming. Second, I tend to forgive and forget, even this is a lesson I must learn and retain, else I repeat the same pattern, going through the school of hard knocks and never earning any credits. Why do we need to acknowledge and earn our credits? So we can “graduate!” Hello!? — I have always said “Patience Is Worth Waiting For” and this definitely applies to the patience any of us need as we continue to “grow up!”
Preston with his professional installation crew: Jeremy Bosworth and Joe Benvenuto
Though this was a big lesson to go through regarding this project, I bear no hard feelings towards SHI nor Preston. Like anyone else, they have nothing to do with my self-worth. I had a wake-up call about my lack of self-respect, loyalty to self with honor. Although SHI has hired me to do small projects like book covers, I have known for awhile where I stand with SHI regarding large projects whether they benefit me and/or others; I have learned to work around them because I just want my ideas put out there and get done. AND, I am proud of my friend Preston and his great piece of work. The inclusion of his work was my initial idea; my friend is now represented in the art collection of Sealaska. What more can I ask for? I helped him get there, and I can pat myself on the back for this!
Read more about the details of this art installation online at the Juneau Empire:
http://www.capitalcityweekly.com/stories/052015/ae_1248671002.shtml
Apr 25, 2015 | Class Act, Tlingit Culture Accentuated, Tools-of-the-Trade |
“Naaxein” is the Tlingit word for Chilkat weaving
During the Summer of 2013, a couple of my apprentices and I had volunteered to do Chilkat weaving demonstrations at the Sheldon Museum in Haines, Alaska. While we were there, of course, they had a nice collection of Chilkat weavings from the area, and to our surprise some weaving terms in the Tlingit language! So on behalf of the Sheldon Museum, I post some of the Chilkat weaving terms as well as the origin of Chilkat weaving according to an anthropologist from the turn of the century who wrote the book “The Chilkat Blanket, George Emmons.
In addition to the comment in the above photo made about Jennie Thlunaut’s signature, Jennie’s checkerboard “signature” was a pattern of yellow and blue.
Cost of a Chilkat robe back in the mid-1800’s was $30
Jennie had told me that she sold her first robe for $50. If my memory serves me, it was the robe started by her mother who passed away when she was a young teenager. She thought $50 was pretty good for a Chilkat robe; she had a confident smile on her face as she spoke.
“Kasek’xu” Tlingit word for dye
Jennie and Agnes Bellinger (Jennie’s daughter) told me the golden yellow was what weavers strived for and the best way to do this was all in the urine. The best urine to make the golden yellow was urine from a woman in her last month of pregnancy; second best urine was from a newborn infant. The way they collected the urine from a newborn was to place the “wolf moss” in the diaper and only collect #1 (as opposed to #2) and put the soaked wolf moss in the dye bath. The older the baby, or child’s urine, the more pale the golden yellow. Jennie and Agnes said there is no wolf moss in Southeast Alaska. The moss was a trade item with the tribes on the other side of the coastal mountains in British Columbia, Canada. The youth of the urine made the biggest difference in the color achieved and the set of the dye.
“Kakein” is Tlingit word for yarn
The mountain goat wool and cedar bark spin together as if they were mated for life; they are attracted to one another like bee to a flower! Mountain goat hides are hard to come by; and even if they were easy to acquire, there are so many Chilkat and Ravenstail weavers on board, we would make the herds run away further up into the high barren mountains! In the bio on Jennie Thlunaut here on my website under “Tributes,” there is a map showing the places where the men would hunt for mountain goat. Today there are a couple of guys who hunt mountain goat. We weavers need to do trades with these guys so we can let go of using the 2nd best wool that has replaced the mountain goat: merino wool from New Zealand. This wool is the closest fiber in the world next to the mountain goat. It spins up okay, but not as fine as the bee and flower of cedar bark and mountain goat wool…!
Teey Woodi Tlingit for Cedar Bark
The Western yellow cedar is best o split because the strands are silky smooth (when wet), they pull out into longer strands than the cedar (which is more brittle), and when you spin the bark and wool (done on the thigh), your hands are not prone to the first layer of skin rubbing off! Though if red cedar is all there is to collect, or someone gifted me some, then it is only sensible to not look the gift horse in the mouth. You acquire what you can! It is best to harvest the red cedar when the first sign of spring shows up with new green growth at the tips of the cedar tree boughs.
Chilkat weaving origins
There are several stories of the origin of where Chilkat weaving first began and how it came to and was retained in the Chilkat River Valley in Haines/Klukwan, Alaska. The Nishga’a in the Nass River area claim the weaving originated in the Nass River and only the Nishga’a inhabitated the area, not the Tsimpshian. The Tsimpshian from the Skeena River say Chilkat weaving originated there. The weaving had died out because of western contact in both areas, but fortunately, as one of the stories go, a Chilkat chief married a weaver from the Nass River (or Skeena River?), and then another story says it was the other way around. No matter what the story, all agree that there were specifically 4 sisters of a Raven Clan in Klukwan who unraveled the Chilkat apron to gain the knowledge of how the weaving was done.
Traditionally men designed the Chilkat robes because they were the artists of form line; women were the weavers…
Jennie said she finished a Chilkat robe in 6 months; she had pride on her face as she spoke. I didn’t believe her at first, but after I learned her fingering of speed, accuracy and tension, and I applied her knowledge to my weavings of today, well……?
Apr 23, 2015 | For Crying Out Loud, Latest Art Projects, Showing Off, Tlingit Culture Accentuated, To Market To Market, Tools-of-the-Trade |
Northwest Coast Tlingit graduation cap designed by Clarissa Rizal painted and modeled by Ursala Hudson at her BA graduation — 2014
I have a new website with a few new tweaks to my blog, just launched last week on April 13th; I HAVE GRADUATED to a simpler, cleaner, and easy-to-navigate format to update: It’s time to celebrate! (Most artists that I know would rather spend their time creating instead of working on the computer, so the easier and faster computer time, the better for us all…!)
This is my fourth website since 1998; the first was created by my friend Cecil Touchon (www.ceciltouchon.com) nearly 20 years ago when there were not very many Native American artists’ websites.
I have been blogging since July 2010, nearly 5 years! Unlike the past blog entries randomly posted when I could fit in the work, I will post new blog entries 3/x weekly with this schedule:
- on Mondays and Thursdays and Saturdays by 12 midnight (Alaska, Pacific or Mountain time — all depends on where my business travel takes me!).
Blog posts will include the usual latest projects, art business travel, tools of the trade, people, classes, health topics, etc., though to continue helping out my fellow weavers in a more efficient manner, I have added a new section to my categories (column on the right) called “Tricks-of-the-Trade.”
All photographs on my website and blog were shot by myself unless otherwise noted.
- For over 20 years, most of the photographs of my button robes and my chilkat weavings were taken by professional photographer Jeff Laydon at www.pagosaphotography.com.
- I make an effort to give credit to any other photographers.
- Thank you to my ceremonial robe models the late Russ Eagle and my grand-daughter Amelie Haas.
- My friend Russ had been modeling for me for nearly 15 years until his passing in 2009.
- Five-year-old Amelie had her debut this past March modelling my “Chilkat Child” 5-piece weaving ensemble.
I have begun formatting my photographs larger; people want to SEE!
- I also will aim towards shooting more interesting shots, maybe at different angles
- maybe I’ll even tweak them too, because I CAN!
- Click photos on my website to enlarge; the blog photos are what they are
- Ursala says I ought to buy myself a SLR camera to produce better photos, though at this time I cannot afford spending $500-$1000.
- Blogs and websites are much more interesting with better photography and golly, shooting from my old iPhone I guess just doesn’t tickle anybody’s fancy does it!
- Hold on, dear readers, the money for a real camera will come some day!
As time permits, I will be adding one more topic to my website: a “Tributes” page to honor mainly Tlingit elders who have helped me on my path as a full-time Tlingit artist for nearly 40 years. My “Tributes” page will include those of have passed including:
- grandparents, Juan and Mary Sarabia
- parents William and Irene Lampe
- very first mentor/teacher Tlingit chief from Yakutat, Harry K. Bremner, Sr. who gave me my very first sewing lessons along with Tlingit song and dance instruction, and
- mentor/teacher of Chilkat weaving, Jennie Thlunaut
- my apprenticeship with Jennie Thlunaut
Thank you to my daughter, Ursala Hudson for working hard last weekend to create and launch my website by my deadline! Check Ursala’s graphic design/web design work on her website at: www.whiterabbitstudio.us
