2011-2012 rain snow hu(man)

(6’ taxidermy mount, wire, beads)

Privatization of the world’s water sources, climate change, dewatering of lakes via massive mining destruction, drought, all mark the aboriginal prophecy towards imminent suffering and wars over water. 

life-size animal mounts covered in beads and cat food can lids, to speak about where fur and Spirit animals reside when the forest disappears. Bear, mountain goat here are re-sanctified in their modern clothing (beads as fictious pajamas), to speak of resource extraction, species loneliness, and hope for healing; to express relationship of humans and homes to the natural beings and sustainable homes of the bioregion, and the continuing nature of human relationship to animals and Supernaturals.  The pieces ask the question, where are the Spirit Animals, animal familiars, in an urban landscape?  What of indigenous philosophy of place and affect remains in the downtown eastside core of Vancouver, in Los Angeles, along urban highways?  Ojibway theorist Gerald Vizenor defined “indigenous” as those who have survived several waves of successive colonization, using the phrase, “survivance” to speak of the continuous process of being in a modern world (Vizenor 1999).   The wrapped animal mounts proclaim their continued efficacy, in the aboriginal tradition, although under glue and detritus of city living.