Published by the Newark Museum. Distributed worldwide by Rutgers University Press.

“After twenty-eight years of desire and determination, I have visited Africa, the land of my forefathers.” So wrote Lida Clanton Broner (1895–1982), an African American housekeeper and hairstylist from Newark, New Jersey, upon her return from an extraordinary nine-month journey to South Africa in 1938. This epic trip was motivated not only by Broner’s sense of ancestral heritage, but also a grassroots resolve to connect the socio-political concerns of African Americans with those of black South Africans under the segregationist policies of the time. During her travels, this woman of modest means circulated among South Africa’s Black intellectual elite, including many leaders of South Africa’s freedom struggle. Her lectures at Black schools on “race consciousness and race pride” had a decidedly political bent, even as she was presented as an “American beauty specialist.” 

How did Broner—a working class mother—come to be a globally connected activist? What were her experiences as an African American woman in segregated South Africa and how did she further her work after her return? Broner’s remarkable story is the subject of this book, which draws upon a deep visual and documentary record now held in the collection of the Newark Museum of Art. This extraordinary archive includes more than one hundred and fifty objects, ranging from beadwork and pottery to mission school crafts, acquired by Broner in South Africa, along with her diary, correspondence, scrapbooks, and hundreds of photographs with handwritten notations.
 

The study of craft production is a complex and challenging one that illuminates key aspects of the material, organizational, and ideological interests, values, and capacities of a given culture.

Many crafts are treated as separate, but are actually practiced concurrently and in close proximity to each other, facilitating crucial interaction. There is a need for a balanced evaluation of the roles of producer and consumer in craft production, and the importance of properly contextualized workshop excavations and the definition of the entire sequence of operation in documenting craft production both as a social and material process.

Craft Production in Complex Societies redresses the skewed conception and approach to craft production that have been shaped by studies focused on separate, single medium crafts, finished products, and the consumer. It presents case studies and regional syntheses from diverse geographical areas, time periods, and sociopolitical complexities that break important new ground in the anthropological study of the creative role and social identity of the producer and multi-craft production. It is expected to serve as a key reference in craft studies for many years to come.

Contemporary artists such as Ghada Amer and Clare Twomey have gained international reputations for work that transforms ordinary craft media and processes into extraordinary conceptual art, from Amer’s monumental stitched paintings to Twomey’s large, ceramics-based installations. Despite the amount of attention that curators and gallery owners have paid to these and many other conceptual artists who incorporate craft into their work, few art critics or scholars have explored the historical or conceptual significance of craft in contemporary art. Extra/Ordinary takes up that task. Reflecting on what craft has come to mean in recent decades, artists, critics, curators, and scholars develop theories of craft in relation to art, chronicle how fine-art institutions understand and exhibit craft media, and offer accounts of activist crafting, or craftivism. Some contributors describe generational and institutional changes under way, while others signal new directions for scholarship, considering craft in relation to queer theory, masculinity, and science. Encompassing quilts, ceramics, letterpress books, wallpaper, and textiles, and moving from well-known museums to home workshops and political protests, Extra/Ordinary is an eclectic introduction to the “craft culture” referenced and celebrated by artists promoting new ways of thinking about the role of craft in contemporary art.

Contributors. Elissa Auther, Anthea Black, Betty Bright, Nicole Burisch, Maria Elena Buszek, Jo Dahn, M. Anna Fariello, Betsy Greer, Andrew Jackson, Janis Jefferies, Louise Mazanti, Paula Owen, Karin E. Peterson, Lacey Jane Roberts, Kirsty Robertson, Dennis Stevens, Margaret Wertheim

In 1974, women in a feminist consciousness-raising group in Eugene, Oregon, formed a mock organization called the Ladies Sewing Circle and Terrorist Society. Emblazoning its logo onto t-shirts, the group wryly envisioned female collective textile making as a practice that could upend conventions, threaten state structures, and wreak political havoc. Elaborating on this example as a prehistory to the more recent phenomenon of “craftivism”—the politics and social practices associated with handmaking—Fray explores textiles and their role at the forefront of debates about process, materiality, gender, and race in times of economic upheaval.

Closely examining how amateurs and fine artists in the United States and Chile turned to sewing, braiding, knotting, and quilting amid the rise of global manufacturing, Julia Bryan-Wilson argues that textiles unravel the high/low divide and urges us to think flexibly about what the politics of textiles might be. Her case studies from the 1970s through the 1990s—including the improvised costumes of the theater troupe the Cockettes, the braided rag rugs of US artist Harmony Hammond, the thread-based sculptures of Chilean artist Cecilia Vicuña, the small hand-sewn tapestries depicting Pinochet’s torture, and the NAMES Project AIDS Memorial Quilt—are often taken as evidence of the inherently progressive nature of handcrafted textiles. Fray, however, shows that such methods are recruited to often ambivalent ends, leaving textiles very much “in the fray” of debates about feminized labor, protest cultures, and queer identities; the malleability of cloth and fiber means that textiles can be activated, or stretched, in many ideological directions.

The first contemporary art history book to discuss both fine art and amateur registers of handmaking at such an expansive scale, Fray unveils crucial insights into how textiles inhabit the broad space between artistic and political poles—high and low, untrained and highly skilled, conformist and disobedient, craft and art.
 

It’s the 1960s. The Vietnam War is raging and protests are erupting across the United States. In many quarters, young people are dropping out of society, leaving their urban homes behind in an attempt to find a safe place to live on their own terms, to grow their own food, and to avoid a war they passionately decry. During this time, West Virginia becomes a haven for thousands of these homesteaders—or back-to-the-landers, as they are termed by some. Others call them hippies.

When the going got rough, many left. But a significant number remain to this day. Some were artisans when they arrived, while others adopted a craft that provided them with the cash necessary to survive. Hippie Homesteaders tells the story of this movement from the viewpoint of forty artisans and musicians who came to the state, lived on the land, and created successful careers with their craft. There’s the couple that made baskets coveted by the Smithsonian Institution’s Renwick Gallery. There’s the draft-dodger that fled to Canada and then became a premier furniture maker. There’s the Boston-born VISTA worker who started a quilting cooperative. And, there’s the immigrant Chinese potter who lived on a commune.

Along with these stories, Hippie Homesteaders examines the serendipitous timing of this influx and the community and economic support these crafters received from residents and state agencies in West Virginia. Without these young transplants, it’s possible there would be no Tamarack: The Best of West Virginia, the first statewide collection of fine arts and handcrafts in the nation, and no Mountain Stage, the weekly live musical program broadcast worldwide on National Public Radio since 1983. Forget what you know about West Virginia.

Hippie Homesteaders isn’t about coal or hillbillies or moonshine or poverty. It is the story of why West Virginia was—and still is—a kind of heaven to so many.

“In the fifties, sleek Mixmasters were replacing rusty eggbeaters, and new pressure-cookers blew their tops in kitchens all over town. There were kids everywhere, and new ‘ranch-style’ houses filled vacant lots. . . . Turquoise Studebakers and dusty-rose Chevy BelAirs with flamboyant fins and lots of chrome replaced dark pre-war cars. Cameras took color snapshots instead of black-and-white. We wore red canvas tennis shoes and lemon yellow shorts, and bright blue popsicles melted down our chins.” —from the Introduction

Although craftspeople and artists often work with natural materials, the notion that making art can constitute a means of knowing nature is a novel one. This book, with contributions from historians of science, medicine, art, and material culture, shows that the histories of science and art are not simply histories of concepts or styles, but histories of the making and using of objects to understand the world. An examination of material practices makes it clear that the methods of the artisan represent a process of knowledge making that involves extensive experimentation and observation that parallel similar processes in the sciences. Ways of Making and Knowing offers a comprehensive and interdisciplinary history of the ways in which human beings have sought out, discovered, and preserved their own knowledge of the world around them; it has only been through material and human interaction with (and manipulation of) nature that we have come to understand it.