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    A Years-Long Collaboration Sees a Traditional Tlingit Tribal House Return to Glacier Bay

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    All images courtesy of the National Park Service

    A Years-Long Collaboration Sees a Traditional Tlingit Tribal House Return to Glacier Bay

    March 31, 2025

    ArtCraftDesignFilmHistory

    Kate Mothes

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    People have lived in the area around modern-day Glacier Bay National Park, along Alaska’s rugged southern coastline, for at least around 3,000 years. Nearby, in Groundhog Bay, evidence of human habitation extends back a mindboggling 9,000-or-more years.

    In the mid-18th century, advancing glaciers forced ancestral Huna Tlingit people to abandon their homes. While they could visit certain areas occasionally to hunt and fish, the evolving conditions and ice prevented them from living there. And when the area was designated a national monument in 1925, it seemed possible the displacement would be permanent.

    “I never, ever thought that I would ever see the day, in my lifetime, that Tlingits could return to the Homeland,” says local resident Jeff Skaflestad in the opening of the National Park Service’s short film, “Sanctuary for the Future.” But in 2016, thanks to many years’ work and a collaboration between the National Park Service and the Hoonah Indian Association—the tribal government of the Huna Tlingit clans—Xunaa Shuká Hít marked a momentous homecoming.

    Both a space for tribal ceremonies and a nexus of living history, the house is a sacred place for the Indigenous community that also provides visitors the opportunity to learn about Huna Tlingit culture, history, and oral traditions.

    Xunaa Shuká Hít, which roughly translates to “Huna Ancestors’ House,” was brought to life by three Tlingit craftsmen: Gordon Greenwald, Owen James, and Herb Sheakley, Sr., who spent countless hours carving their ancestors’ stories into meticulously selected trees and wooden panels.

    In a large carving shed in nearby Hoonah, Alaska, the artisans, along with occasional help from friends and neighbors, worked on totem poles, boats, oars, and architectural details. “Having Elders come in and talk with us, just to share with us, that was a highlight of my days,” James says. Sheakley adds that as they began carving, it was an obvious decision to make their own tools, too, as a way of connecting to time-honored traditions. More

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      Tia Keobounpheng’s Vibrating Textile Geometries Merge Modernism and Sámi Lineage

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      “WHO DO YOU THINK YOU ARE no9” (2023), 48 x 72 inches. All images courtesy of Tia Keobounpheng, shared with permission

      Tia Keobounpheng’s Vibrating Textile Geometries Merge Modernism and Sámi Lineage

      March 27, 2025

      ArtCraft

      Kate Mothes

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      Tia Keobounpheng learned to weave in Oulu, Finland, when she was 18 years old. Seated beside two older Finnish women in a community weaving center, she worked for hours, hardly speaking a word. Two decades later, following university studies in weaving, architecture, and design, the Minnesota-based artist’s memory of her first lesson connects her to her ancestral land and its time-honored craft traditions.

      On wood panels, Keobounpheng weaves colorful threads to create precise geometries in vibrating color. She says, “My exploration into geometry coincided with learning that in my known familial histories, there was a suppressed Sámi lineage through my great-grandmother’s line, thereby completely changing the narrative of our Finnish heritage.”

      Detail of “THREADS no6”

      The Sámi people of northern Norway, Sweden, Finland, and Russia’s Kola Peninsula are an Indigenous group with their own unique languages and a traditional, semi-nomadic livelihood that includes practices like reindeer and sheep herding, coastal fishing, and fur trapping.

      Historically, as the Scandinavians remained mostly south and Sámi communities lived in the north, contact was uncommon. But by the 19th century, Scandinavian governments began to assert sovereignty over the north, targeting the Sámi, who were increasingly viewed as “primitive” or “backward.” Their language was outlawed and many cultural customs suppressed as they were forced to assimilate into Scandinavian society.

      During the pandemic, Keobounpheng was helping her son during a distance-learning 4th-grade geometry class, and a particular phrase caught her attention. “Geo means earth, so geometry is just measuring the earth,” the teacher said.

      “These words… changed my worldview and reminded me that underneath rigid linear laws, an entire foundation of forgotten circular consciousness exists,” the artist says. “Aside from the powerful conceptual connections I was able to draw from geometry as a visual language to understand and express a circular, expansive worldview, the physical motions of spinning the compass awakened something deep within me.”

      “THREADS no6” (202), 24 x 18 inches

      Keobounpheng’s compositions are both exact and interwoven, as shapes blend into other shapes, neither fully independent nor simply an all-over pattern. She describes the physicality of moving a needle and thread back and forth through paper or wood as a means of metaphorically stitching this worldview into her muscle memory.

      The artist’s father is a self-trained architect, and from him, she adopted a modernist lens. “Robert Motherwell, Mark Rothko, and Josef and Anni Albers were early favorites of mine in my teen and young adult years,” she tells Colossal. “These days, Agnes Martin, Hilma af Klint, and Sámi artist Outi Pieski are my anchors of inspiration.”

      Each piece requires initial planning to map the geometry, drill holes, select the color palette, and begin threading a black-and-white framework. But often, “all of my best intentions or visions for what the work will be start to loosen and sometimes fly away,” she says. “There is always a point, with every piece, where I must surrender my plan and give way to the threads.”

      The artist’s work will be on view in Weinstein Hammons Gallery’s booth at EXPO Chicago at the end of April. She is also currently participating in Nordic Echoes — Tradition in Contemporary Art at Scandinavia House, which runs from April 5 to August 2 in New York City and also includes work by Sonja Peterson. Find more on Keobounpheng’s website and Instagram.

      “THREADS no19” (2024), 16 x 16 inches

      “WHO DO YOU THINK YOU ARE no15” (2024), 24 x 18 inches

      “THREADS no25” (2025)

      Detail of “THREADS no25”

      “THREADS no18” (2024), 16 x 16 inches

      “THREADS no7” (2022), 24 x 18 inches

      “CIRCLE ROUND no5” (2023), 12 x 12 inches

      “WHO DO YOU THINK YOU ARE no13” (2024), 96 x 48 inches

      Reverse of “THREADS no25”

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      Sonya Kelliher-Combs Merges Collective Knowledge and Native Alaskan Heritage in Mixed Media

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      “Goodbye” (2018), installation from Anchorage Museum’s Collection. All images courtesy of the artist and Hirmer Verlag, shared with permission

      Sonya Kelliher-Combs Merges Collective Knowledge and Native Alaskan Heritage in Mixed Media

      December 26, 2024

      ArtBooksHistorySocial Issues

      Kate Mothes

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      Raised in the Alaska community of Nome, which sits on the coast of the Bering Sea, Sonya Kelliher-Combs traces her family lineage to the northernmost reaches in Utqiaġvik and the central inland city of Nulato. Now based in Anchorage, her Iñupiaq and Athabascan ancestry, cultural heritage, and relationship to the land constitute the nucleus around which her multidisciplinary work revolves.

      Growing up in a rural community, Kelliher-Combs observed and learned “time-honored traditional women’s and collective labor—skin sewing, beading, and food preparation—that taught her to appreciate the intimacy of intergenerational knowledge and material histories,” says an artist statement in the foreword of the artist’s new monograph, Mark.

      “Credible Small Secrets” (2021-present), sculpture, printed fabric, human hair, nylon thread, glass beed, and steel pen, variable dimensions. Photo by Chris Arend

      Published by Hirmer Verlag, the volume explores the breadth of Kelliher-Combs’s practice, from paintings, sculptures, and installations to her curatorial and community advocacy work.

      Drawing on the materials and symbolism of ancestral, Indigenous knowledge, Kelliher-Combs addresses what she describes as “the ongoing struggle for self-definition and identity in the Alaskan context,” delving into history, culture, family, and long-held customs.

      The works “also speak of abuse, marginalization, and the historical and contemporary struggles of Indigenous peoples in the North and worldwide,” her statement continues. In “Goodbye,” for example, 52 gloves and mittens are gathered together as if waving a collective farewell.

      The poignant installation aimed to open the dialogue about the sensitive subject of suicide, the rate of which at the time Kelliher-Combs made the piece was nearly 52 Native Alaskans per 100,000—more than triple the age-adjusted rate among Americans in general. The mitts were all handmade and lent by local community members.

      “A Million Tears” (2021), painting and mixed media, variable dimensions. Photo by Chris Arend

      Through delicate, tactile sculptures and atmospheric paintings, the artist venerates ancient ancestral practices, like animal hide preparation, while exploring the way contemporary materials like plastic and fossil fuels are transforming the landscape. She often incorporates maps, thread, beads, hair, and fabric.

      Kelliher-Combs also combines organic and synthetic materials, merging the traditional with the new; the local with the imported. She describes how she pushes “beyond the binary divisions of Western and Indigenous cultures, self and other, and man and nature, to examine the interrelationships and interdependence of these concepts.”

      See more of the artist’s work on her website, and find your copy of Mark on Bookshop.

      “Credible II” (2022), painting installation, mixed media. Photo by Chris Arend

      “Credible, Fairbanks” (2019), painting, mixed media, 16 x 16 inches. Photo by Minus Space, courtesy of the Denver Art Museum, Denver, Colorado

      “Credible Small Secrets”

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      in Art

      Nicholas Galanin Hews Visions of the Present From Indigenous Knowledge, Land, and Memory

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      “Never Forget” (2021), steel and paint, 59 feet 4 inches x 360 feet 7 inches. Photo by Lance Gerber. All images courtesy of the artist and Peter Blum Gallery, New York, shared with permission

      Nicholas Galanin Hews Visions of the Present From Indigenous Knowledge, Land, and Memory

      December 24, 2024

      ArtHistorySocial Issues

      Kate Mothes

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      Between 1869 and the 1960s in the U.S., thousands of Indigenous children attended at least 523 boarding schools, supported by the government and church groups that were fueled by the grim motto, “Kill the Indian, Save the Man.”

      Children were sent hundreds, if not thousands, of miles from their families and tribal communities, suffering horrific abuse, and in many cases, dying as a result. Federal agents often abducted minors, who were sent to school and punished severely if they spoke their Native languages. By 1926, nearly 83 percent of Indigenous school-age children were enrolled.

      “Loom” (2022), prefab children’s school desks and chairs with graphite and pencil carving
      100 x 83 x 54 inches. Photo by Jason Wyche. Image courtesy of the artist; Peter Blum Gallery, New York; and the Gochman Family Collection

      The National Native American Boarding School Healing Coalition explains that the purpose of the schools was “expressly intended to implement cultural genocide through the removal and reprogramming of American Indian and Alaska Native children to accomplish the systematic destruction of Native cultures and communities.”

      In October, the U.S. government issued a formal apology for its role in the boarding schools, yet efforts will long continue to fully understand, process, and begin to heal the trauma.

      For Tlingit-Unangax̂ artist Nicholas Galanin, looking to the past is fundamental to constructing a more nuanced perception of the present. His multidisciplinary practice “aims to redress the widespread misappropriation of Indigenous visual culture, the impact of colonialism, as well as collective amnesia,” says a statement from Peter Blum Gallery, which represents the artist and is currently showing Galanin’s solo exhibition, The persistence of Land claims in a climate of change.

      “We can sharpen our vision of the present with cultural knowledge and memory,” Galanin says. “These works embody cultural memory and practice, reflecting persistence, sacrifice, violence, refusal, endurance, and resistance.”

      “White Flag” (2022), trimmed polar bear rug and wood, polar bear: 50 x 78 inches; wood: 10 1/2 x 6 1/4 inches. Image courtesy of the artist; Peter Blum Gallery, New York; and Gochman
      Family Collection. Photo by Jason Wyche

      Based in Sitka, Alaska, Galanin often incorporates traditional Tlingit and Unangax̂ art forms into contemporary sculptures and installations. “The Imaginary Indian (Garden),” for example, takes as its starting point a totem pole, a customarily towering representation of animals hewn from a single tree that is deeply imbued with spiritual and social significance.

      In “3D Consumption Illustration,” Galanin comments on a lack of respect for the art form by cutting up a single totem figure like firewood, as if it’s disposable or merely decorative. In “Loom,” he stacks a series of ready-made children’s desks into a winged, totem pole-like tower to memorialize the children who suffered in residential schools.

      Galanin’s often provocative work emphasizes the inherent power of symbols and associations. A polar bear pelt stands in for fabric in “White Flag,” a nod to a symbol for surrender, which draws attention to the increasingly stark effects of the climate crisis on the arctic and on Native peoples’ way of life.

      In Miami earlier this month, masts and rigging emerged from the sand as if a Spanish galleon had been buried beneath the beach. The sails boldly asked in both English and Spanish: “What are we going to give up to burn the sails of empire?” and “What are we going to build for our collective liberation?”

      “The Imaginary Indian (Garden)” (2024), Indonesian replica of a Lingít totem with Victorian wallpaper, installation dimensions variable; totem: 81 1/4 x 69 3/4 x 17 3/4 inches. Photo by Jason Wyche

      The installation, titled “Seletega (run, see if people are coming/corre a ver si viene gente),” tapped into the European colonization of North America and its aim of extracting wealth, establishing cities and commerce, and expanding westward at the dire expense of Indigenous peoples.

      In The persistence of Land claims in a climate of change, Galanin continues to highlight the “Indigenous cultural continuum,” says a gallery statement, defying cultural erasure and refusing the legitimacy of colonial occupation. “Galanin reflects on the distance between peace and justice by centering the enduring Indigenous protection of Land in the face of expansive extraction.”

      Through photography, monotypes, and sculptural works in ceramic, bronze, and wood, the artist reflects on systems of racial oppression and disenfranchisement, Indigenous knowledge and responsibility, and the importance of collectivity and connection as we proceed into the future.

      Galanin is the recipient of a slew of prestigious awards recently, including a Joan Mitchell Fellowship in 2023 and both the Guggenheim Fellowship and Don Tyson Prize this year. See more of his work on Instagram, and if you’re in New York, visit The persistence of Land claims in a climate of change until January 18.

      “Seletega” (2024), site specific commission,
      dimensions variable. Photo by Oriol Tarridas. Image courtesy of the artist and Faena Art

      “Neon American Anthem (red)” (2023), neon installation, 7 x 16 feet. Photo by Brad Tone

      “The Value of Sharpness: When it Falls” (2019), 60 porcelain hatchets, 13 1/4 x 5 x 1 inches each; installation variable. Photo by Thomas Mccarty. Image courtesy of the artist; Peter Blum
      Gallery, New York; and the Gochman Family Collection

      Detail of “The Value of Sharpness: When it Falls”

      “The American Dream is Alie and Well” (2012), U.S. flag, felt, .50 cal ammunition, foam, gold leaf and plastic, 84 x 84 x 9 inches. Photo by Jason Wyche. Image courtesy of the artist; Peter Blum Gallery, New York; and Sheldon Museum of Art, Nebraska

      Detail of “The Imaginary Indian (Garden)”

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      in Art

      Our Favorite Stories of 2024

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      All images © Todd Antony, shared with permission

      Our Favorite Stories of 2024

      December 13, 2024

      ArtColossalHistoryPhotographySocial Issues

      Colossal

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      As we look back at the hundreds of remarkable initiatives, artworks, discoveries, and events we’ve chronicled throughout 2024, we’re continually awed by the creative work we’re able to write about everyday. It’s a privilege to be able to share so much creativity with you, and we thought we’d compile a list of our favorites.

      Below, you’ll find eight picks—two from each of us—that showcase just a few of the remarkable projects we published over the past twelve months. Many of these articles impart deeper context, delve into personal experiences through interviews, and highlight important stories that may have flown under the radar.

      You might also enjoy our readers’ choice top articles of the year and Colossal’s favorite books of 2024. Happy reading!

      —Christopher, Grace, Kate, and Jackie

      Image © Irina Werning

      Jackie’s Pick: In ‘Las Pelilargas,’ Irina Werning Celebrates the Impeccably Long Hair of Latin American Women and Girls

      For the last 17 years, Irina Werning has traveled throughout Latin America photographing women and girls for her ongoing series, Las Pelilargas, or The Longhairs. Shot in color and black and white, the portraits document a distinct cultural practice through an incredibly alluring, even surreal lens.

      L.V. Hull at her home in Kosciusko, Mississippi, in 2002. Photo by Bruce West. Image courtesy of the L.V. Hull Legacy Center

      Grace’s Pick: The Home Studio of the Late Artist L.V. Hull Is Added to the National Register of Historic Places

      Kosciusko is a small town in the center of Mississippi with just under 7,000 residents. Known as the birthplace of Oprah Winfrey, Kosciusko was also home to the late artist L.V. Hull (1942–2008) who devoted her life to painting and assembling found objects.

      Ellie Hannon works on one of her paintings on the aft deck during sunset on the Timor Sea around Ashmore Reef. Images © Schmidt Ocean Institute

      Kate’s Pick: Art and Science Set Sail in Schmidt Ocean Institute’s Artist-at-Sea Program

      “There are many ways to tell a story or to document and share research and discoveries,” says artist Ellie Hannon, one of 54 artists who have embarked on a unique residency organized by the Schmidt Ocean Institute. From slip-cast porcelain and painting to 3D printing and virtual reality, the storytelling possibilities are endless in the Artist-at-Sea program, which invites artists to work alongside scientists on weeks-long expeditions into some of the least-explored areas of our oceans. More

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      Marilou Schultz Weaves Computer Processor Patterns in Traditional Navajo Tapestries

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      “Replica of a Chip” (1994), wool mounted on wood, 120 × 146.1 centimeters. Photo © Museum Associates/LACMA. Image courtesy of American Indian Science and Engineering Society, shared with permission

      Marilou Schultz Weaves Computer Processor Patterns in Traditional Navajo Tapestries

      November 14, 2024

      ArtCraftDesignHistory

      Kate Mothes

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      What does Intel’s Pentium computer chip have in common with Navajo textiles? More than you might think.

      For artist Marilou Schultz, the ancestral practice of weaving melds with an unexpected contemporary source of inspiration. Merging analog loom methods with the patterns found on computer processor cores, Schultz entwines the histories of the Navajo people and modern technology.

      Detail of Intel Pentium core processor die

      In the late 17th century, Spanish colonists introduced a breed of sheep called the Iberian Churro to the American Southwest. The Diné—known also as Navajo—who had lived in the Four Corners region for hundreds of years, embraced shepherding and wool production, eventually developing a unique breed still managed today, the Navajo-Churro.

      Along with an aptitude for raising sheep, Diné weaving traditions flourished. Anthropologists surmise that the craft was adopted from the neighboring Puebloans sometime in the 12th or 13th centuries. As time passed, Navajo styles and techniques evolved, rising to popularity first among Plains Indian tribes and then, in the 19th century, with Europeans and non-Native tourists who sought out blankets and rugs for their remarkable craftsmanship and geometric patterns.

      Schultz, a mathematician and teacher in addition to her studio practice, was commissioned by Intel in 1994 to make “Replica of a Chip” as a gift to the American Indian Science & Engineering Society, an organization still active today that focuses on advancing Indigenous people in STEM. As computer historian Ken Schirriff details in a thorough blog post about the piece—especially its highly accurate layout—the work highlights the alluring patterns of a trailblazing piece of technology.

      Detail of “Replica of a Chip”

      The first Pentium processor was released in 1993. About the size of a fingernail, the die—the material on which the processor is fabricated—contains more than three million transistors. These microscopic switches control the flow of electricity to process data. Today, some high-powered chips contain billions of transistors.

      Schultz faithfully transferred the die pattern to a tapestry, employing delicate loom techniques and working from a photograph of the chip. Unlike traditional Navajo textiles, the geometries in “Replica of a Chip” are far from symmetrical.

      She used yarn pigmented with plant dyes, and the cream-colored regions are the natural shade of Navajo-Churro wool. Schultz told Schirriff that the weaving process was slow and deliberate as she referenced the image, completing about one to one-and-a-half inches per day. The painstaking and methodical process of sending warp through weft creates a beautiful tension between the instantaneous results we associate with digital tools today.

      Intel Pentium processors

      “Replica of a Chip” was the first in a series of weavings Schultz created based on computer circuits, including one known as the Fairchild 9040. While not as common as the Pentium, the Fairchild company is notable for its employment of Navajo workers in its operation in Shiprock, New Mexico—within the Navajo Nation—in the 1960s and 1970s.

      Part of a government initiative to try to improve the economic conditions of life on the reservation, Fairchild was incentivized to open a manufacturing center in Shiprock. “The project started in 1965 with 50 Navajo workers in the Shiprock Community Center manufacturing transistors, rapidly increasing to 366 Navajo workers,” Schirriff says. Eventually, the company “employed 1,200 workers, and all but 24 were Navajo, making Fairchild the nation’s largest non-government employer of American Indians.”

      In 1975, the Fairchild-Navajo partnership took a dramatic turn that spelled its demise. With the semiconductor industry suffering from the crippling U.S. recession at the time, Fairchild laid off 140 Navajo employees in Shiprock, which today still has a population of only a little more than 8,000 residents. The layoffs were a blow to the community. A group of 20 locals, armed with rifles, responded by occupying the plant for a week.

      While the episode eventually ended peaceably, Fairchild decided to shutter entirely and move its operation overseas, further compromising trust in corporate interests on Navajo land.

      Women’s roles in manufacturing and assembling electronics are often under-recognized. Schultz taps into ideas around gendered labor, visibility, and the slippery notion of “progress.” Through the lens of Navajo history and craft, she addresses paradigm shifts in technology, economics, and social change through the language of fiber.

      You can see “Replica of a Chip” in Woven Histories: Textiles and Modern Abstraction at the National Gallery of Canada in Ottawa, which continues through March 2, 2025.

      Detail of “”Replica of a Chip”

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      A Vibrant Ndebele Mural by Esther Mahlangu Illuminates Unity at Serpentine North

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      “Umuntu ngumuntu ngabantu” (2024), Serpentine North Garden. Photo by George Darrell. Image courtesy of Serpentine and The Melrose Gallery, shared with permission

      A Vibrant Ndebele Mural by Esther Mahlangu Illuminates Unity at Serpentine North

      October 10, 2024

      Art

      Kate Mothes

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      For more than eight decades, Dr. Esther Mahlangu has been creating large-scale, site-specific works that draw on the artistic traditions of Ndebele culture.

      Known for her vibrant, patterned compositions, Mahlangu learned techniques for decorating houses from her mother and grandmother while growing up in South Africa. She mixes natural pigments with clay, soil, and cow dung to paint directly on the exteriors of structures in her village.

      Photo by George Darrell

      Ndebele house painting emerged in the mid-18th century when the matrilineal tribe began to build huts out of mud rather than grass. Women applied colorful patterns to the walls to not only brighten the village but also communicate with others.

      The geometric shapes, characterized by bold, black outlines, serve as a visual language to express personal values, prayers, or major life events.

      Mahlangu paints by hand without using stencils or masking tape, employing chicken feathers and various brushes to create painstaking geometries that preserve a handmade quality. Over time, she has also created numerous works on canvas, using acrylic to broaden the range of hues in her work.

      Esther Mahlangu photographed by Clint Strydom, courtesy of The Melrose Gallery

      At Serpentine North in Hyde Park, London, Mahlangu’s first installation the U.K. was unveiled this week on a wall in the gallery’s garden.

      Comprising six wooden panels, the monumental mural celebrates unity and community and taps into an Ndebele philosophy: “Umuntu ngumuntu ngabantu,” which translates to: “I am because you are.”

      The mural remains on view through September 28, 2025. Plan your visit on the Serpentine website, and learn more about Mahlangu’s remarkable work and career on her website and Instagram.

      Photo by Clint Strydom, courtesy of The Melrose Gallery

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