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Dec.18th 1940
Noel Stewart,
Thank you warmly for your interesting letter, which also brings encouragement to me. Your experience in these various schools makes me wish you were nearer Victoria, so that I could get all you could give from your experience. Did I tell you I am preparing a series of 20 Charts for use in the Indian schools of this Province to bring before the children specimens of the fine accomplishments of their forfathers [sic] and to stimulate their desire to try their own power to emulate them in one or another of the wide range they covered. I wanted to prepare portfolios for each school showing the line of former achievements by their own Tribes, and still think it the better method, but Captain Barry prefers this other way, and the commission came to me direct from Ottawa. I have also to write a Handbook with many details of origin, significance, legendary associations, etc of each of the 160 illustrations; a huge work; it will not be ready till the end of February. I have tried in vain to get the Macmillan, the Oxford University Press or any publisher to issue a collection of the agenda of the Province I selected from their own old representations of the characters concerned. I am sure there would be a ready sale. No one in Victoria is the least interested; there is no anthropologist at the Museum and no authority in the Archives Department. For the first time I have been asked to lecture at the Summer School next July on Indian Arts and Crafts, but, alas, I am almost 82, and have to refuse what I have longed to do for twelve years.
Please make time to send me the dates of the Vancouver papers to [page break] you refer as having published the legends and illustrations. I never see a Vancouver paper. You mention two stories in the “Sun” and more in the “Province”. Can you tell me how to address the Winnipeg “Free Press” and if you will further assist by adding the price and postage cost of each paper I can send the necessary prepayments at a considerable saving to myself. Have you seen “The Tale of the Nativity” published by my Committee, as told by the children of the Inkameep School. There are very few of the 1000 copies printed left; if you would like a copy and can make up 25 cents, you shall have one of the few remaining. Frankly, so I have had to be our Committee’s banker until the sale of this “Tale” and have had to send out complimentary and specimen copies I have to sound mercenary. I would risk enclosing the attractive booklet, but you may have had a copy.
Any further details you can send me will be a great help; I dream of issuing for next Christmas a collection of tribal legends, for instance, to arouse yet more public realisation of what our Indian children can offer. Forgive more now; but accept my warm appreciation of your long letter and my delight at our mutual interest. With all kindly greetings and good wishes,
yours sincerely,
[Alice Ravenhill]
Dublin Core
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Title
A name given to the resource
Alice Ravenhill to Noel Stewart (Dec.18, 1940)
Subject
The topic of the resource
Art education; tribal-specific residential school materials
Description
An account of the resource
Alice Ravenhill describes to Noel Stewart her proposed project of preparing tribe-specific Charts for use in Residential schools, which would show students "the line of former achievements by their own Tribes." She also makes reference to a handbook of 160 illustrations that she is attempting to get published. She mentions "The Tale of Nativity" produced by students in Anthony Walsh's classroom at Inkameep Day School and expresses interest in publishing "a collection of tribal legends," urging Stewart to send her further details of his art-based educational practices at St. George's.
Creator
An entity primarily responsible for making the resource
Alice Ravenhill
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/I/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
Dec.18, 1940
"The Tale of the Nativity"
Alice Ravenhill
Anthony Walsh
Anthropology
Indian Arts and Crafts
Inkameep Day School
Legend
Noel Stewart
Publishing
Residential School
St. George's Indian Residential School
Tribal-specific
Vancouver Sun
Winnipeg Free Press
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Jan. 3, 1941
Dear Mr. Stewart,
Happily you mentioned that you would be away from Lytton for a few days or I should feel great reproaches for the delay in saying, “Thank you many times over for the charming, novel and totally unexpected gift from you and your boys; valuable from several points of view, for it suggests a line of Indian “souvenir” which should find a ready sale in the tourist season. As soon as great pressure of work permits I shall take it to one or two likely stores here and sounds them on the subject. Then, also, I want to reassure you of the safety of your press cuttings. I have written for duplicates where I can trace their origin; and Mr. Walsh in whose too brief visit has told me a source from which I should get the address of “the Family Herald.”
Now, for you opinion. The successful sale of “The Tale of the Nativity” (I believe all the 1000 copies are sold) lands the stores here to ask for a booklet they could sell tourists in the summer. Consulting my Committee they are so pleased with your cuttings that I am desired to ask further information concerning the 35 Legends you tell me are “being considered” by an American publisher. Could we secure their publication in B.C. would you feel like asking their return to you for the purpose. What is your idea of price, profits, and their utilization. After paying for the artist’s illustrations in “The Tale” the small (relatively) profits are coming to Committee to carry on work, hitherto paid out of my slender purse; they amount only after payment of commission to stores, costs of distribution, complimentary copies, etc., to about 130 dollars. But subscriptions bore the [end of fragment].
[Alice Ravenhill]
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Alice Ravenhill to Noel Stewart (Jan.3, 1941)
Subject
The topic of the resource
Tourism; profits; publishing
Description
An account of the resource
Alice Ravenhill refers to a wooden carving made by Noel Stewart's students of "Mr. Coyote taking his Sunday Service" as a potential model for a type of Aboriginal souvenir that could be produced by the children in Residential schools and sold in shops in cities like Victoria. Further, she expresses explicit interest in building on the success of "The Tale of Nativity" by publishing a small booklet of Aboriginal tales, also to be prepared and illustrated by Mr. Stewart's students, which could be sold in a similar manner to her proposed figurines. The later pages of the letter are missing.
Creator
An entity primarily responsible for making the resource
Alice Ravenhill
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/I/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
Jan.3, 1941
"The Tale of the Nativity"
Alice Ravenhill
Anthony Walsh
Legend
Noel Stewart
Publication
Residential School
Souvenir
St. George's Indian Residential School
Story
The Family Herald
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Any textual data included in the document.
Duplicates to
[Min?] J. Hill. Cape Mudge
Feb.6th/41
Dear Miss Aitken, (Alert Bay)
Our mutual friend, Noel Stewart, suggests I should write to you and tell you and Miss Fleck about the movement started a few months ago in Victoria, with the approval of the Director of Indian Affairs at Ottawa and of Major McKay at Vancouver, to revive, where opportunity offers the latent gifts of the young people in our Indian schools along the line of arts, crafts, and drama. (Major Bullock-Webster is a member of my Committee and that speaks for itself.) The main objects in view are to assist our Indians in a development which should presently provide an economic security for at least a few of them; should contribute to Canadian culture should gradually substitute accurate reproductions of authentic objects as substitutes for the hideous and misleading, inaccurate “souvenirs” at present offered to tourists; and not least should assist in establishing more sympathetic relations between them and their white fellow Canadians.
These practical efforts sprung from the start made at the Inkameep school under Anthony Walsh and at Lytton under Noel Stewart. Both have found that by giving the children entire freedom to express their own ideas of the mythical personages associated with their old and useful legends or in the painting of the wild life or the activities [are then] quite remarkable evidences of skill rise to the surface and not only in art but in drama, and craftsmanship. Obviously outstanding ability is not present in them all, but undoubtedly it is in a fair proportion.
I am most anxious to secure the interest and support of the staff of the various schools, realising the development of our object must take time; I am hoping those to whom I write will be kind enough to write me their own experience and points of view, and that they will give me the name of any teachers in other schools who would feel sympathetic [page break] towards our ideas.
I have an idea Captain Barry may already have said something about my Committee’s desires, and he is desirous of bringing before the young people selected specimens of the outstanding skills of their forbears, not with the idea of compelling them into exactly similar lines of expression, though hoping some may be carefully reproduced for “souvenir” eventually; but to stimulate them to try and develop in themselves abilities which shall open to them means of honourable self support and a demonstration that they too should contribute to the economic and artistic life of Canada.
Doubtless you have seen a copy of “The Tale of the Nativity” from Inkameep which my Committee published last Fall and of which many more than the 1000 copies printed have been called for from England and U.S.A. as well as in Canada. We hope later on to publish further examples of the gifts of our Indian Children in B.C., and I am hoping that you will trust me with specimens of spontaneous work in any form from your own school.
Yours very truly,
[Alice Ravenhill]
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Alice Ravenhill to Miss Aitken (Feb.6, 1941)
Description
An account of the resource
One of several form letters Alice Ravenhill sent out to the principals and teachers Indian Residential and Day schools across British Columbia to inquire about existing arts-based education initiatives and to invite these educators to join the BCIACWS in supporting and building on the initiatives began by Anthony Walsh and Noel Stewart. She explains that her intent with focusing on art in particular is to "bring about a more sympathetic relation between them and their white fello [sic] Canadians" and to replace the kitchy Aboriginal-themed souvenirs in tourist shops with actual artwork by Aboriginal students at Residential Schools, in the interest of showing them how to utilize their artistic talents to make a living.
Creator
An entity primarily responsible for making the resource
Alice Ravenhill
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/I/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
Feb.6, 1941
Alert Bay
Alice Ravenhill
Anthony Walsh
Art
Captain Barry
Drama
Indian Affairs
Inkameep
Inkameep Day School
Legend
Major Bullock-Webster
Major McKay
Noel Stewart
Residential School
Souvenir
St. George's Indian Residential School
Story
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confine their “art instruction” to set copies, giving no scope for the exercise of the childrens latent gifts; and of course copies
February 24th 1941 .
Dear Mr. Stewart,
I think I must have tried your patience in keeping your Legends so long without further information as to the action being taken towards their publication; unfortunately I have been in bed again (though I hope now to become a reformed character) and the Committee met after a long interval only last Friday. I reported the disinclination to consider any suggestion by the firm I thought would surely say “yes”; and that I am engaged curtailing the letter press and putting the suggested booklet in shape before a further venture. A member of our Committee, in the thick of our artistic business here, a practical lithographer, at once said he would break ground with another source and hopes to secure what we want; an attractive little booklet for the coming Tourist season. So that is that for the moment.
Next; do your boys actually produce any drawings on a larger scale, or at present do they concentrate on these humorous little illustrations. I ask because I am trying to interest the National Gallery of Canada in the idea of an Exhibition of pictures from our B.C. Indian Schools. This arose from the visit here of a notable artist from the east greatly struck with the uncommon genius of the lad who illustrated the “Tale of the Nativity” and who pressed on the Director of the National Gallery the importance of showing his pictures at Ottawa. It seems no “one man” show is allowed and the director writes asking me if pictures though less gifted are available from other Indian schools in B.C. This is not easy thing to find out, especially as most [page break] confine their “Art instruction” to set copies, giving no scope for the exercise of th childrens latent gifts of imagination or skill, and obviously copies do not count. I imagine neither Cape Mudge or Hazelton teachers intend to answer my letters; so all the more I value the kind interest, valuable evidence of St. George’s school’s work and my introduction to Mr. Lett and yourself. I hope to report progress to you shortly; meanwhile what in your idea supposing we succeed in our proposal; what proportion of profits have you in mind for yourself and the school. Obviously a percentage would be due to our Committee for their “risk” and work; but in the event of our success I want to know your ideas on the subject. Our sole funds have been the surplus from the distribution and all costs of “The Tale of the Nativity”; the work developing on me has been immense; not that I advance any claim except for out of pocket costs; but without some financial help our work could not proceed, economical as I am in its conduct. for the moment it is a matter of mutual assistance to advance our objects.
Please remember me kindly to Mr. Lett, and tell him how grateful I am for his practical interest; I am desperately sorry I cannot accept his invitation to come and meet you all.
Yours very sincerely,
[Alice Ravenhill]
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Alice Ravenhill to Noel Stewart (Feb.24, 1941)
Description
An account of the resource
Alice Ravenhill informs Noel Stewart on the progress of his and his students' book of Legends: she writes that the committee is hard at work deciding what the shape and format will be for "an attractive little booklet for the coming Tourist season." She also expresses appreciation for his continued efforts, lamenting the lack of response from the educators at the schools at Alert Bay and Hazleton, and inquires as to whether his students might be interested in producing larger artworks for a special show to be held at the National Gallery in Ottawa.
Creator
An entity primarily responsible for making the resource
Alice Ravenhill
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/I/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
Feb.24, 1941
"Meet Mr. Coyote"
"The Tale of the Nativity"
Alice Ravenhill
Art
Cape Mudge
Drawing
Illustration
Legend
Noel Stewart
picture
Residential Schools
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Oliver, B.C.
May 4th, 1941
Miss Alice Ravenhill,
Windermere Hotel,
Victoria, B.C.
Dear Miss Ravenhill,
In reply to your letter of the 30th, July, we are extremely sorry to hear that it will be impossible for you to visit the Okanagan and give us the benefit of your criticism and advice.
I think it best to emphasize that when the Okanagan Society for the Revival of Indian Arts and Crafts was formed, it was not intended that it should supersede the Victoria society which you represent, but rather that it should collaborate with you in every possible direction. It was felt that a Society on the sport [sic] could materially assist Mr. Walsh in his efforts, further, that individuals members of the Society would undertake studies of various branches of handcrafts and art, and do the necessary research work which is so essential.
Regarding Sis-hu-ulk’s business, we are very sorry to hear that you feel you cannot carry on working on his behalf, because, living as you do in Victoria, you are in constant touch with people interested, whereas we in the valley, are remote from the main centre. We therefore hope that you and your associates will continue your interest in this young artist and his future, and we will do our best to assist from this end. We are delighted to learn that Sis-hu-lk’s pictures have been so well received. We should be interested to hear more about the method of framing you recommend. Regarding the children and their proposed visit to Victoria, we have done all we can at this end and have raised sufficient funds to pay their fares as suggested, and something towards their other expenses.
[End of fragment]
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Unknown to Alice Ravenhill (May.4, 1941)
Description
An account of the resource
An unknown representative of the Okanagan Society for the Revival of Indian Arts and Crafts (OSRIAC) expresses regret that Ravenhill will not be able to travel to the Okanagan to visit Inkameep. S/he informs her that the OSRIAC was formed to collaborate with the British Columbia Indian Arts and Crafts Welfare Society (BCIACWS), not to supersede it. The writer expresses regret that the BCIACWS will not continue to support the artistic development of Francis Batiste (Sis-hu-lk). Finally, s/he mentions fundraising efforts to send pupils from Inkameep on a trip to Victoria.
Creator
An entity primarily responsible for making the resource
Alice Ravenhill
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/1/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
May.4, 1941
Alice Ravenhill
Anthony Walsh
Art
Francis Batiste
Inkameep Indian Day School
Okanagan
Oliver
Residential School
Sis-hu-lk
The British Columbia Indian Arts and Crafts Welfare Society
The Okanagan Society for the Revival of Indian Arts and Crafts
Victoria
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Sep.15th 1941
Dear Mr. Laurie,
Your interesting letter of the 11th just reached me on the 13th and I hasten to acknowledge it because it will be a great pleasure to give you any help in my power, though I wish I had a report at hand of what my Committee has attempted since its formation 20 months ago, which would be better than an inevitably incomplete recapitulation.
I must explain that for 12 years previously I had tried to arouse interest in Victoria on the arts of our Northwest Coast tribes in some aspects unique, as is the craft of coiled and imbricated basketry in certain tribes of the Interior of the Province. I reproduced designs in needlework in multiple ways, but though specimens of my work have gone all over the world, Victoria is so pitifully contemptuous towards these our fellow Canadians that I made little headway, though it prepared my for my present office because I was being tutored by the man who knows more about our Indians in this Province than anyone else.
Then Anthony Walsh with whom I had corresponded on petroglyphs, came and asked me to form a Committee of which I enclose the latest list as well as our Objects, which, I may add are always expanding. At first I could only get three to help me, and at this moment only one member is equipped with a sound knowledge of our tribes, their skills, their conditions, and problems. The others are interested and attend the meetings, but all work devolves on me at 82 and Mr. Pickford, the member to whom I refer. Just when I felt overwhelmed a happy movement is lead – to the formation of a much more influential and energetic Committee in Vancouver, which should push on our work along the art and drama lines and thus relieve us here.
Now for our methods of work. In the first place make friends with the “Powers that be” so far as possible. I won over our “difficult” Inspector of Indian Schools, who is now most sympathetic, though I emulate agag in my “delicate” walks with him. We are in pleasant correspondence with all the Indian Agents of the Province, who seem in several cases most appreciative of our interest and very willing to give us any information in their power. Some are less so, and we have to overcome suspicion of interference. So far with complete success, though all do not offer cooperation. We wrote when our first small Committee was formed to Dr. McGill, Head of Indian Affairs for all Canada at Ottawa, and from the first our relations have been pleasant; indeed he has written twice to thank me on behalf of his Staff and himself for our small achievments. He paid me a personal call in August, when he was touring all the Western agencies, a difficult interview, for he left all the talking to me and not only wore a strictly official mask but was entirely non-committal; however, he stayed 45 instead of 15 minutes and a side winde has since blown me word he was quite impressed.
Now, we are trying to get at all the schools to [page break] find out what mutual training is being given both to boys and girls; what encouragement to the preservation of old forms of handicrafts of manual skills; whether children are encouraged to express their own ideas in these, pointing out their inherent gifts of keen observation, photograph memories, imagination, etc. Alas, too many teachers only want to reproduce their own training, lacking adaptation to the Indian temperament and crush originality. But this groundwork is a desirable foundation with the general public as well as teachers; the children are imbued with the idea of copying “white people’s conception emanating from the fountain head; but doomed to failure. The results in this province are disastrous in the majority; and white folk say openly the sooner these people disappear from disease and alcohol the better; yet it is we who are responsible.
So, we ask teachers to try and arouse pride in the young folk in the deeds and accomplishments of their forebears; to collect the remnant of their former arts, to get old designs from their parents and reproduce these accurately instead of aiming at Woolworth standards. Schools now ask us to let them have designs, and I prepared a series of large Charts showing 100 examples of our former Tribal arts on commission from Ottawa last year with an associated Handbook for use in Indian Schools; but though highly approved they have not so far been reproduced. This summer I spoke twice to the Teaching Sisters gathered for a Summer School at St. Ann’s Convent here and they were intensely keen (the Roman Catholics staff many schools in this Province) and asked endless questions. But it takes time. Then we are trying to get Legends dramatized for use in Indian schools at Christian or otherwise instead of “white man’s plays”; of this, doubtless Anthony Walsh spoke to you at length. The Director of School and Community Drama for B.C. who could exercise enormous influence in this object is not so far at heart convinced of its value; he does not understand adequately the Indian temperament should be given a chance thus to express itself in natural forms, which also bring out strong points otherwise overlooked. A start is advisedly made by inciting old people to recall their tales of long ago, describe costumes, etc. Perhaps in Alberta some of its legends have been collected and published; so far I have failed with a selection I made of fascinating myths, though powerful introductions were backing me with Macmillan and the Oxford University Press. People in the east lack an interest in us so remote, and our University also lacks any interest; now we contemplate bringing the matter before the Canadian Author’s Association, hitherto wholly aloof from the Native tribal possibilities.
Now, in Ontario 3000 Indian shave been lifted off Relief by the judicious revival and sale to tourists of tribal producers; this I have firsthand from Dr. McGill himself. Will his staff not advise you, for instance by giving you particular how this was accomplished.
Then, write to Mr. Kene d’Harmoncourt, Department of Indian Affairs at Washington, and ask for their most recent Report on the development of Indian industrion; of course they have ample funds and expert staff, which we have not; but these reports suggest ideas. I enclose a bald Agenda for our last Committee when I was miserable with the onset of influenza; this reference to commercial designs arose from articles in the London “Times” from Manchester Cotton Mills, using designs from all parts of the Empire and giving illustrations of home adopted from West Africa; we mean to get in touch somehow but I have been too unwell to do anything yet. You see how developments throng once a start is made. I have been a pioneer all my long life and curt in the right start must be taken with care, tact, patience, perseverance, making friends always and content to make haste slowly. We lack funds, in Victoria we have no support socially, yet we do forge slowly ahead, though the Press ignores us unless forced to insert microscopic reports; I believe you have much brighter chances in that line than is our fate. Most depends on the Secretary. I am too old; but so far help finds a [indistinguishable, end of fragment].
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Title
A name given to the resource
Alice Ravenhill to John Laurie (Sept.15, 1941)
Description
An account of the resource
A useful overview of the goals of the British Columbia Indian Arts and Crafts Welfare Society (BCIACWS) and how it came to be. Ravenhill responds to Laurie’s request for information on how to start up a Committee similar to by touching on the BCIACWS’ history; she advises him on steps he can take to make contacts within the provincial and federal governments. Mentions repeatedly the apathetic and contemptuous attitudes of the majority in Victoria towards Aboriginal people, as well as the steps she and the Committee have taken to try and combat these conceptions. She also discusses how policies drafted and enacted by the United States around interacting with Aboriginal People can function as useful models for shaping Canadian policy.
Creator
An entity primarily responsible for making the resource
Alice Ravenhill
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/!/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
Sept.15, 1941
A.E. Pickford
Adaptation
Alberta
Alcohol
Alice Ravenhill
Anthony Walsh
Art
Crafts
Designs
Disease
Dr. McGill
Indian Affairs
John Laurie
Legend
MacMillan
Needlework
Nuns
Ottawa
Oxford University Press
Petroglyph
Racism
Reproduce
Residential School
Responsibility
Roman Catholic
St. Anns
Teachers
The British Columbia Indian Arts and Crafts Welfare Society
Training
Victoria
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Inkameep Indian School
Oliver, B.C.
Canada
April 20th, 1941
Dear Miss Ravenhill:
I am sending you off the pictures you asked for. When you have finished with them could you send them on to the Art Gallery at Vancouver. I am enclosing one of Sis-hu-lk’s buckskin pictures, to let them see his other type of work. During the week I was away I visited with Mrs. KRANSTOEVER, a Swiss artist, who does beautiful tapestry work. I was thrilled by her beautiful studies of our Okanagan Indians. I can still see them so clearly in my mind. It was one of the happiest afternoons that I have spent for a long time, to know that such a fine artist was interested in our Indians. I think it would be good policy to write the Art Gallery about her, as she should be asked to exhibit. You might possibly like to see her work before it goes to the Gallery.
The Indian Committee here is starting to take shape, and I hope that it will grow and expand and do great work. Just now my mind is full of thoughts about our coming play, to be performed at the local Drama Festival to be held next Friday.
In haste,
Yours sincerely,
Anthony Walsh
PS. MRS. KRANSTOEVER
SUMMERLAND,
B.C.
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Title
A name given to the resource
Anthony Walsh to Alice Ravenhill (April 20, 1941)
Description
An account of the resource
Anthony Walsh writes that he has attached pictures of artwork by Sis-hu-lk (Frances Baptiste) to this letter that he asks Alice Ravenhill to send on to the Vancouver Art Gallery once she has looked at them. He mentions a Swiss tapestry artist, Miss Kranstoever, who has visited the Inkameep school and produced a study of the Okanagan Indians and urges Ravenhill to invite this artist to exhibit her work at the Gallery. Walsh also refers to "the Indian Committee" [the Okanagan Society for the Revival of Indian Arts and Crafts], which he says is taking shape, and to "our coming play" ["An Indian Nativity Play"] which was performed the following Friday.
Creator
An entity primarily responsible for making the resource
Anthony Walsh
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/I/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
April 20, 1941
"An Indian Nativity Play"
"The Tale of the Nativity"
Alice Ravenhill
Anthony Walsh
Art
Buckskin
Exhibit
Francis Baptiste
Miss Kranstoever
Play
Sis-hu-lk
Swiss
Tapestry
The Okanagan Society for the Revival of Indian Arts and Crafts
Vancouver Art Gallery
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Inkameep Indian School
Oliver, B.C.
Canada
May 6th, 1941
Dear Miss Ravenhill:
Many thanks for your letter. I was glad to get the clippings. And glad that another picture had been sold. Young Johnnie is showing signs of great interest. Now that he is officially finished with school, we can meet on a different plane, whereas formerly we snarled and hissed at each other. He is working with his people a lot, but comes to school two days a week. A group of artists from Summerland who recently visited the school ordered a plaque from him, and another ordered a buckskin picture the value being four dollars. So that he is getting some encouragement. The main thing being that he continues on. His mother is very interested in the work and will be a great stand-by.
With regards to the “Tale,” would it be possible to insert where the men arrive from the hillsides, if they could say, “Are you the Foster father of the newly born Baby” Bishop Johnson thought that the idea of St Joseph being the foster-father had not been made clear. Under the picture of hillmen could it read, “The Coming of the Hill-Men”, instead of the Shepherds, as in the first issue.
So glad that the handbook situation has been cleared up. On no amount let your own copy go again.
Do you think Mr. Flintoff could arrange with Major B.W. about taking moving pictures of the plays. I would also suggest if he could take photos of the children in costume. They could be sold at the Hudson’s Bay Exhibition, and here in the Valley. [page break].
Mr. Millar recently addressed the Summerland Board of Trade on the “Revival of Indian Arts and Crafts” and so successful was his talk, that an invitation has been sent to the children to put on an evening of Indian plays. The Board of Trade would back it, and advertise widely. There would also be an exhibit of Indian art, and handicrafts. Summerland is thought to be the most creative centre in the Valley, and thus we should be gaining many new friends, should we go.
Ottawa has not sent its sanction yet, but if it does, all should be smooth sailing. Our costumes and masks are now complete.
Yours sincerely,
Anthony Walsh
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Anthony Walsh to Alice Ravenhill (May.6, 1941)
Description
An account of the resource
Walsh mentions the artistic progress of a former student named Johnny, whose work is being sold and solicited. He suggests a couple changes to “The Tale of the Nativity” and asks Ravenhill if she can get Major Bullock-Webster to arrange for moving pictures to be taken of the plays and photos of the boys in their costumes. He also mentions that the topic of the “Revival of Indian Arts and Crafts” came up recently in a meeting with the Summerland Board of Trade and that, as a result, his students at Inkameep have been invited to put on “an evening of Indian plays.”
Creator
An entity primarily responsible for making the resource
Anthony Walsh
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/I/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
May.6, 1941
Alice Ravenhill
Anthony Walsh
Art
Buckskin
Crafts
Inkameep Indian Day School
Major Bullock-Webster
Oliver
Ottawa
Plaque
Play
Summerland
Summerland Board of Trade
The Okanagan Society for the Revival of Indian Arts and Crafts
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Cultus Lake, B.C.
June twelfth 1 9 4 1
Dear Miss Ravenhill,
I am writing to you promptly, but please do not let that worry or vex you at all. There will be no need for any urgent answer or response to anything I say.
I am very sorry anyone should withhold support on the plea that attempts to enlighten the public are misleading. I am afraid I do think teachers are hard to teach -- they have had so much of their common sense, the sense of humanity, twirled out of them before they are permitted contact with life and the living.
I doubt very much if one can say or write on sentence about the Indians without stirring up a hornet's nest of dissension. It seems to me that every 'nice' person, every 'educated' person, every person in office, would promptly agree with that 'Let drink and disease exterminate them as soon as possible' that you quote. (I must admit I saw 'red' when my eyes alighted on it!)
If I sound despondent about my Indian neighbours it is only a pale reflection of my hopelessness as regards the 'white people'.
Anyone who is to help, really widely and broadly help the Indians, must be no relation to a church mouse, either in means, standing, or skin!
That barrack school system for Indians! Could any thing be more blindly stupid?
And so you found my bit of verse obscure! I am glad you straightly said so. I find it still a little surprising, for you go right on to tell of the tribal religious beliefs and customs, and speak of the lost opportunity of the missionaries to build onto their existent and important spiritual life.
But so things go -- we think we have expressed one thing clearly, and find it remains foggy.
That young Indian woman was a Coqualeetza graduate. She had died in hospital. A civilized death -- and a civilized funeral; two ministers, flowers, funeral director. The people were Indians, but every detail was civilized and conventional. So much for the 'book at a noontide's height'. (The internment was at noon).
That night, as we drove home from Chilliwack, (we had had an appointment with dentist, which was delayed because of the unexpected (to us) funeral) we passed the house where she had lived. Firelight only, and the moonlight, illuminated it, -- but that drumming and moaning, and beating of feet, and striking of the chest with the hands was the most awe-inspiring thing I ever heard. None of us will ever forget it. I understand now the war-drums, -- how the beating affects the braves -- I never did before. We have nothing in our music to compare with that rhythmic beating. I know now why the ancients and primitives say the stomach is the seat of the soul!
I know, too, why Indians can be so placid at a fxxx funeral, if they regularly have a service of their own like this one.
We were not supposed to know of it. We are the only white people who cross the reserve, -- (because we are the only people so primitive as to still use horse and democrat, not auto!"
The year was 1935. They are supposed to be wholly converted [sic]. But WHO KNOWS THE INDIANS? NOT, VERY DEFINITELY NOT, ANY MINISTER I HAVE MET.
So, that family service at her home with moonlight streaming in at uncovered windows and open door is what I mean by the expression 'A message borne on a moonbeam'. The ministers provided the 'book at a noontide's height'; -- and I still wonder which entered the future life, a pagan girl puzzled by the impact of the white men and the white men's ways on her life, or a Coqualeetza convert.
Any local person who has read or heard this bit of verse has said something to the effect that the Indians 'used to' do these things, but they are Christians now. When I say that this was recent, not ancient history, they invariably say, 'Oh, no! They don't do things like that NOW.' If you ask them, 'What do you know about the Indian?', just xx see how quickly they respond, 'I DON'T WANT to know anything about them'
Remark that the Indian is always the under-dog in any deal with white people, and how fast the reply comes, 'And so he should be!'
And such people talk of 'converting' the Indians to Christianity!
I have found it utterly impossible for Christian white people to comprehend the Indian's gift-giving, -- simply because the white people/brain is trained too utterly in materialism. They can see no symbolism in any Indian act.
If you are more fortunate in your associates, I am glad. I would gladly do anything at any time to strengthen your hands -- and as gladly be silent and let you be listened to!
I hope and pray that some one with power, and wealth, and all txx that white people mean when they speak of 'standing', will yet come to the aid of the Indian. As in the case of the Negro, no man seems to xxx have any revulsion where the Indian woman's body is concerned. Both races will ultimately become absorbed, -- but that sort of progress is poor progress.
Indian art is such an evident thing that it should be easy to arouse enthusiasm for it, -- but then, take a look at the freak stuff the museums and galleries are showing these years and one wonders if sanity has left us! But don't let your courage be dimmed, the very fact that popular papers are picturing, side-by-side, the monstrosities of the moment and the beauties that are being moved aside to make room for them, is evidence enough that plenty of sensible people are still equal to protesting if they know they have company. And there you shine, for I have seen your name several times in several papers, -- and if I saw it be xxx sure others, too, have done!
I am very glad you have organised. I shall be glad to see reports of your doings, and though not at present able to find any real fee I shall be glad to send your committee a little help with necessary postage. There! three 'glads' in one short paragraph; I'm not all despondency!
With warmest good wishes,
Your sincerely, Emily Leavens
Dublin Core
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Title
A name given to the resource
Emily Leavens to Alice Ravenhill (Jun.12, 1941)
Description
An account of the resource
Emily Leavens writing to Alice Ravenhill to commiserate on the difficulties both have encountered in trying to forward Aboriginal rights in a hostile cultural environment. The former makes reference to - and expands upon - a poem (not available) that she sent to Alice that the latter found obscure.
Creator
An entity primarily responsible for making the resource
Emily Leavens
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/I/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
June 12, 1941
Alice Ravenhill
Emily Leavens
Oppression
Poetry
Racism
Residential School
Stereotypes
-
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Document
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Text
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Crescent Heights High School
Calgary, Alberta,
Sept.11, 1941
Miss Ravenhill
Windermere Hotel
Victoria, B.C.
Dear Miss Ravenhill-
This summer, at the Banff School of Fine Arts, I have had the interesting experience of meeting Mr. Anthony Walsh and of seeing him in two of his most fascinating dramatizations.
After we had had some conversation regarding his work at Inkameep, and after I had heard of the work of the Committee which you so ably direct, I became anxious to do something similar among the Plains Indians of Southern Alberta. As it so happens I have the good fortune to be on friendly terms with the Stonies at Morley, and also friendly with the missionary who is head of the residential school there, and with the Agent. I have also a very slight acquaintance with a clever young blood Indian from Cardston.
While my knowledge of the Indian and of his needs is very slight, I do know that the plight of the Stonies, economically, is disgraceful to a country which is fighting to help the lot of the oppressed nations of the world. They are slowly starving. This is not altogether due to the policy of the Department but to, what are from the white point of view, defects in the Indian himself. But my brothers of the Stoney tribe are aware of this and while we are struggling with Ottawa to get them more land that they may farm and raise stock I feel we might do something towards the preservation of their native culture and arts, towards their economic betterment [page break] by eventually organizing a properly supervised sale of their buckskin and bead work and other native work, and in the future, providing some kind of follow-up for the young people who leave school. As I am a teacher, this interests me very much.
Could I so far encroach upon your valuable time to ask for a letter and any information which might be of value to me in forming a Committee here in Calgary?
I have hopes that, properly started, such a Committee might eventually embrace the Blackfoot Confederacy and the Sarcees. I should prefer to begin with the Stonies, as they need restoration of their self-respect and pride more than do the Blackfeet. I expect to experience a good many rebuffs, perhaps even from the authorities at Morley; the more so am I anxious to begin right.
Therefore any and all information would be most valuable and I should be extremely grateful. I should like to know the best method of approach to the authorities, to the public, in short whatever information you may be able to give.
Please do not let Mr. Walsh give you an exaggerated idea of either my abilities or influence; I am the merest novice.
Yours truly,
John Laurie
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
John Laurie to Alice Ravenhill (Sept.11, 1941)
Description
An account of the resource
Laurie, a high school teacher in Alberta, writes to Ravenhill requesting information on how to start up a society similar to the British Columbia Indian Arts and Crafts Welfare Society (BCIACWS). His interest in such a committee, he writes, is motivated by preserving the art and bettering the economic welfare of “the Stonies at Morely.” He heard of such initiatives through Anthony Walsh.
Creator
An entity primarily responsible for making the resource
John Laurie
Source
A related resource from which the described resource is derived
Royal BC Museum, BC Archives (F/1/R19)
Date
A point or period of time associated with an event in the lifecycle of the resource
Sept.11, 1941
Advice
Alberta
Alice Ravenhill
Anthony Walsh
Banff School of Fine Arts
Blackfoot
Blackfoot Confederacy
Committee
Drama
Inkameep
John Laurie
Morley
Plains Indians
Stonies
The British Columbia Indian Arts and Crafts Welfare Society