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Posts Tagged ‘British Columbia’

After several months of down payments, we’ve added the first mask to our collection of Northwest Coast art: “Spirit Moon Mask” by Ron Joseph Telek.

Telek is a great original – perhaps the great original in Northwest Coast art today. Inspired, they say, by a car accident in which he was legally dead for a few minutes, his work is largely concerned with images of transformation and shamanism. While his work obviously comes out of the northern tradition in British Columbia, it breaks with the tradition as much as it keeps it.

His work is quirky, asymmetrical, and fully of little details, and often more than a little disturbing. I’d call it the carved or sculpted equivalent of a Gothic novel – a dark, romantic, and highly individualistic style. Others have called him the first surrealist of the Northwest Coast, and likened some of his more disturbing images to Edvard Munch’s “The Scream.”

His imagination alone would make him one of the top carvers and sculptors on the coast today, but Telek is also a painstaking craftsman, much like his uncle Norman Tait, whom he once studied under. Like Tait, Telek is a master of using the grain of the wood to enhance his subject matter.

The same is true when he turns to other materials – there is a walrus tusk he did a couple of years back languishing in a Vancouver gallery which is so eeriely beautiful that it had to be moved further away from another piece of ivory so as not to outshine it.

Another characteristic of Telek’s work is that, in contrast to what might almost seem his imaginative excess, his finishing details are always meticulous and restrained – you won’t find any tarting up of a mask with rings of unmatched abalone or endless cascades of horse hair in Telek’s work, the way you do in less talented artists. And you never do see paint, which other artists sometimes cake on to hide defects. Like Tait, if Telek adds a finishing detail, it’s for effect.

And if all this wasn’t enough, Telek’s imagination seems endless. Other artists may have periods in their development, in which work after work resembles each other, but Telek’s periods don’t seem to last for more than a piece or two before he moves on to something new. Possibly, this restlessness works against him in the galleries, where many buyers want something familiar, but, I prefer to think of it as one more sign of an inventive and agile mind.

“Spirit Moon Mask” is one of Telek’s smaller, tamer pieces, but it strikes an interesting balance between tradition and the west coast contemporary style of architecture. But the type of odd details that make his other work so lively are there. The wall-eye, the bit of abalone that could either be a nose-piercing or a wound, the strained-looking cheekbones, the arms of the spirit rising from the moon that look like tentacles, the spirit’s arched back and round-mouthed scream — for such a simple piece, the number of unusual touches crammed into the mask is overwhelming.

Since our townhouse is small, we had been thinking of limiting ourselves to one work by each artist who attracted our attention. But, already, we are talking about making an exception in Telek’s case. Perhaps, too, we’ll save for eight or nine months and buy one of his really big works, even if we have to rent the townhouse next door to display it properly. Frankly, we’re hooked.

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At times, I’m not sure whether I’m a romantic or a skeptic. On the one hand, I love popular legends and mythology. On the other hand, I love efforts at debunking. Was Richard III the victim of propaganda after his death? Did Benjamin Franklin pass information to the British? Was Bonnie Prince Charlie a semi-literate sot who guzzled his way through the 1745 Rebellion? Topics like this always fascinate me, even when they fail to convince. For that reason, I find Maria Tippett’s Bill Reid: The Making of an Indian endlessly fascinating, even when it seems dubious or exaggerated.

If you don’t live in Canada, particularly in British Columbia, you might not know why Bill Reid is a subject for debunking. Briefly, Bill Reid was a jeweler and a sculptor working in the Northwest Coast tradition. He is generally considered the chief figure in the renaissance of Northwest Coast art, and the major Canadian artist of the late 20th Century, with his work on the back of the Canadian $20 bill and one of his sculptures on display at the Canadian embassy in Washington. Ten years after his death, he remains so admired that if an artist, gallery owner or collector of Northwest Coast art refers to “Bill” with no surname, they are referring to Bill Reid — a touching and clear indication of his ongoing importance.

Tippett clearly admires Reid’s work, and its fusion of European and First Nations sensibilities. However, she also states that Reid was bipolar, and – on very little evidence – that he was sexually promiscuous and adulterous. More importantly, she suggests that it is wrong to see him as the sole instigator of the Northwest Coast art revival, and that, especially in the last years of his life, he carefully crafted his own image as an Indian to further his career (hence the title).

These claims were greeted with outrage by a number of reviewers when the book was first published four years ago; a review in the Georgia Straight, for example, referred to the book’s “slash-and-burn” approach to its subject. In the end, though, it is surprising how little her claims actually matter. Regardless of their truth or falsehood, even Tippett cannot deny Reid’s importance as an artist.

Personally, however, I wish that Tippett had balanced her claims more, and, in places, elaborated on them. A man struggling with mixed European and First Nations ancestry in the mid-20th century, and later with Parkinson’s disease has every right to depression and moodiness. As for her claims about his sex life, they are based to a large extent on hearsay, and, not really the concern of anyone except Reid and his wives. I suppose the claims have to be there for the sake of completeness, but they have little to do with his art, which is almost completely void of the sexual elements in 19th Century Northwest Coast art.

Similarly, it is true that other artists were keeping the tradition alive when Bill Reid began his career. However, to imply as Tippett seems to that the tradition would have its present popularity without him seems absurd. True, artists like Ellen Neel and Mungo Martin were active in the 1950s, but to suggest that they could have sparked the current interest without Reid seems questionable; he developed into a first-rate talent who influenced dozens, and Neel and Martin were second-rate at best. Might-have-beens are endless, but, without Reid, the tradition would probably not be nearly as popular as it is today. Even artists of the excellence of Robert Davidson and Norman Tait might not have been able to promote it, not because they are any less talented than Reid – they’re not – but because they lack Reid’s flare for self-promotion.

But self-promotion, of course, is something that artists are not supposed to engage in, according to many outsiders. Apparently, they are somehow truer to their craft if they live in poverty. And Tippett seems to share this self-righteous puritanism in full measure – if anything, she seems more shocked that Reid should cleverly promote himself than that he should sleep around. She reacts with a cynical naivety, using anti-Indian statements by Reid from earlier years to create the impression that his political activism in his last active years was a calculated marketing decision. She does not consider the possibility that marketing can be based on honesty, much less than Reid’s adoption of a First Nations identity may have been a resolution to his life-long conflict about who he was.

Still, better a debunking book that lacks generosity than a hagiography that ignores its subjects’ faults. Tippett could argue her case better, but, even if her interpretation is faulty she at least presents a portrayal of a human being – and one whose faults, real or imagined, don’t change his importance in the least.

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Kwakwaka’wakw carver Beau Dick is one of the names on my short list of people from whom I would one day like to buy a mask (for the record, the others are master carver Norman Tait, Nishga’a surrealist Ron Telek, and Tlingit carver Stan Bevan). Not only does Dick have a subtle sense of color that is rare in Northwest Coast mask-makers, but he manages to find endless creative possibilities in two main figures — Bukwus, the wild man of the woods, and Tsonoqua (also called Dzunuk’wa), the wild woman – producing countless masks of both without repeating himself very much. And, like the others on my list, he is meticulous about finishing details, although he often chooses a rougher look than Tait, Telek, or Bevan. So, last month, when I came across a few sketches by Dick for about the price of a quality limited edition print, I was instantly tempted to buy.

The first Dick sketches I saw were at the Inuit Gallery in Gastown. One was a colored pencil sketch of a mask with a quick gradient background, one was a mask done in charcoal, and the third was a colored sketch of a dancer. At first I thought them unique, but a week later at the Latimer Gallery, I saw some similar works, as well as some colored pencil sketches of dancers that I suspected were done from photos. The Latimer Gallery pieces were dated about four years later than the Inuit Gallery mask sketch, and were about two-thirds the price, although I judged them not quite so interesting.

From what I was told at the Latimer Gallery, the mask sketches were the result of a period in which Dick had sketched his designs before carving them. He had tried this experiment at least twice, once in 1999 and again in 2003. I don’t know, but I surmise that he either was not especially satisfied with the results, or found the exercise not useful for his carving since (so far as I know), he only tried the experiment a few times with masks. I hope one day to learn more.

Meanwhile, I was disappointed to find that the sketches weren’t as unique as I had imagined. Instead of coming down the next week to buy the mask sketch at the Inuit Gallery, I went to other galleries instead.

But, last Saturday, Trish was well enough to take a brief tour of some of the downtown galleries. When we reached the Inuit Gallery, she was as intrigued by the sketch as I had been, and we bought it on the spot, bearing it home in a mailing tube sealed with tape at both ends to keep out the rain and wrapped in a plastic bag. Tomorrow, it goes to the framer.

What interests me in the sketch is partly the subject matter. If you have ever been in the northern rainforest alone, especially near nightfall, you have no trouble understanding how Tsonoqua entered the local myths; she’s the sense of something terrifying moving just behind the trees.

But, just as importantly, the sketch is interesting for the way it is rendered. If you examine the lines of the face, you’ll see that they are not lines so much as surfaces. Even a single line, like the ones on either site of the mouth are not so much lines as areas, and their shadows are likewise. In other words, Dick is sketching with a carver’s eye.

The only exception to this approach is the hair of both the head and the shaggy eyebrows (although even the individual hairs tend to be thick). The mixture of the two different approaches only adds to the oddness of the face. So does the red patch on just one of the cheeks.

The sketch is rough, but not so rough that Dick didn’t give it a bit of a finishing touch with the gradient background. I suppose that some people would consider the roughness a fault, but, really, what else do you expect in a sketch?

Anyway, a calculated roughness is a common characteristic in a lot of Dick’s work, and seems to suit a character that has been living rough.

One day, I might be lucky enough to find the mask that matches the sketch. But, for now, the sketch is a small and slightly curious addition to our small art collection.

B

Tsonoqua Mask by Beau Dick

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This weekend, I scouted the Northwest Coast galleries around the south end of the Granville Bridge. Here are my impressions:

  • Eagle Spirit Gallery: Located on the edge of Granville Island, this gallery is one of the pleasanter viewing areas that I’ve seen, with lots of natural light and indirect sun. It seems aimed at the corporate or public buyer rather than the individual, with many larger-than-life plaques, masks, and sculptures. Its selection includes some of Robert Davidson’s recent sculptures (which you don’t see much of), as well as works by Lyle Campbell, but, for me, Francis Horne, Sr.’s “Spirit Raven” was the only really exceptional piece. Even browsing casually, I saw a surprising lack of finishing detail on some pieces, including some by artists whose work is usually more polished. In general, the selection seemed a little too safe for my taste.
  • Edzerza Gallery: I discovered this gallery by accident, occupying the space that used to be occupied by the Bentbox Gallery, a block from Granville Island. Owned by the young artist Alano Edzerza, it displays mostly his prints and jewelry, but includes selected pieces from up and coming artists. For a young artist, running your own gallery seems a daring move, but, I’m proof that it pays off, since it means that I noticed Edzerza’s work for the first time, and he’s now on my list of artists whose work I want to buy. While I was there, I also met another artist whose work I admire. The selection is relatively small, but I am sure that I’ll be coming back, both to support the venture and to buy.
  • Latimer Gallery: A block from the Edzerza Gallery, the Latimer features moderately priced limited edition prints, masks, and jewelry I remember this gallery as being more touristy than it was today, so either my memory is faulty or else its stock has gone upscale a little. I had no trouble finding some small treasures, including some old Bill Reid prints, and some very affordable crayon sketches by Beau Dick. I don’t think I’ll be a frequent visitor at the Latimer Gallery, but I will be dropping by now and then to check what they have.
  • Douglas Reynolds Gallery: Located in gallery row a block up from the south end of the bridge, this shop is aimed at the high end of the market. Besides the inevitable Robert Davidson and Susan Point prints, it includes a number of masks by Beau Dick, and at least two striking wall plaques by Don Yeomans. It also includes a selection of gold and silver bracelets, rings, and earrings, including a few small pieces by Gwaai Edenshaw. The stock seemed a little safe to me, but was adventurous enough here and there to make me want to return occasionally.
  • There are still Northwest Coast galleries I haven’t visited in Vancouver, but these four, together with the ones I visited last week in Gastown, are some of the better known ones. Besides finding which galleries seemed right for my own art buying, visiting a number of them has helped me to understand the market a bit better, including such as who are the established and upcoming artists, and what are the going prices for each artists’ work. This knowledge makes my visits well worth the effort, especially since you can easily see a number of galleries in an afternoon without doing much travelling.

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As part of my recently renewed interest in Northwest coast art, I’ve been making the rounds of the local galleries, trying to get a sense of their specialties and whether I want to deal with them. This afternoon, I made the rounds of the Gastown galleries, which are conveniently within a few blocks of each other.

Here are my impressions – partly for my own sake, but also for anyone else who might be interested in Northwest Coast art. I say nothing about the galleries’ Inuit collections, which I am even less qualified to judge:

  • Hill’s Native Art: Coming from the Skytrain, this was the first gallery I came to, and also the one I spent the least time in. It’s basically a high-end tourist shop, and so crowded that the main impression I took away was of art as a commodity. You could probably find some reasonably decent work if you searched, but, you would have to make an effort. Hill’s has a number of two or three meter high totem poles, but if you’re willing to spend over ten thousand, you would be better off spending a little more and buying one from a name artist elsewhere.
  • Spirit Wrestler Gallery: With over two decades of experience and a number of well-regarded shows and books behind it, Spirit Wrestler is at the opposite extreme from Hill’s, appealing to the serious collector with money to invest in art. Its selection of artists is small, but carefully chosen, and it has a varied selection of work from top artists such as Robert Davidson, Norman Tait, and Susan Point. Currently, it has more Tlingit work than any other gallery that I’ve seen, and a small but select collection of bracelets. The gallery also sells (but does not always display) pieces that have just come upon the market again, so a serious collector might want to keep in touch to hear what is available. The gallery also contains a few Maori works, which should interest many people who have a passion for Northwest Coast art, since the two cultures have a lot of similarities. It’s perhaps the premier gallery in the field in Vancouver, and deservedly so.
  • Inuit Gallery of Vancouver: This gallery has no more than a fifth of its space devoted to Northwest Coast art. It does not carry jewelry, but does include a collection of Northwest Coast masks and prints, as well as some other forms of carving mostly from the Nuu-chah-nulth and Salish nations. Although the selection of artists is comparatively small, you can find some interesting pieces without searching hard.
  • Coastal Peoples Gallery: In many ways, Coastal Peoples is the most interesting of the galleries in Vancouver. In both its Yaletown and Gastown locations, it carries everything from high-end tourist pieces to work that will appeal to museums and connoisseurs. To make things even more interesting, Coastal Peoples has by far the broadest range of artists of the four galleries mentioned here, with up-and-coming artists as well as established ones represented. The newer artists are especially interesting if you have any understanding of what you are buying, because their work is reasonably priced and some of it will undoubtedly rise rapidly in value. The jewelry on display is especially fine, especially in gold, and so is the sculpture, including everything from desktop pieces to bentwood boxes and three meter poles. The sheer variety at Coastal People’s is amazing, and is one of the reasons why the gallery is my current favorite.

There are, of course, other galleries that carry Northwest Coast art outside of Gastown in Vancouver. But they will be a subject for another day.

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Having finished my quota of articles for July early, I took yesterday to run errands and browse a couple of book stores downtown. I took most of the afternoon, and had worked out most of the kinks from spending too much time in front of the keyboard when the relaxation was undone in a moment by seeing someone beaten up by three members of the transit police. In fact, until I read the first comment (see below), I thought I had witnessed a tasering. I’m still not sure that I didn’t, considering the source of the comment. But what I did see was bad enough, whether a taser was involved or not.

Understand that I have little use for cops of any kind. The small-c conservatism of the average person in the police fits poorly with my anarchistic tendencies, and I have seen and heard enough that I view the seige mentality of the typical cop with a skeptical eye. While I have known some decent cops, too often they seem a kind of of government-sponsored street gang. And the transit cops are worse than most. One or two in particular seem to take far too much pleasure in picking on Asian teenagers for my liking. But what I saw yesterday was even worse than I had come to expect.

As I got off at my stop, I saw three transit cops taking aside a man for questioning. The cops were typical of the transit forces: each was a few years past his prime, and a little paunchy. The man they were surrounding was much smaller and thinner, and possibly Vietnamese. He had a glazed look about his eyes that suggested that he was stoned on something.

“You poor bastard,” I thought, and continued on my way.

A few minutes later, I was at my bus stop when a scream caused me to look up to the Skytrain platform. Now, the small man was trying to run from the three cops, dodging behind a pillar without much success. As I watched from twenty meters away, two of the cops wrestled him to the ground. I could hear him pleading with the cops as they tried to handcuff him, promising at the top of his lungs that he would cooperate with them if only they left him unrestrained.

They didn’t listen. Clumsily, they continued to wrestle with him. Suddenly, I saw a flash. (naturally, I thought it a taser). The man screamed even louder than before, and went limp. After some effort, they pulled him to his feet. He was crying and cursing, but in a lower voice than before. I heard another scream, which was probably his arms being twisted behind him as a cop put him in handcuffs, but could possibly have been a taser being applied directly to his skin.

I’ve just seen someone tasered, I thought dumbfounded. Even at the time, I supposed that I could have been wrong, but what I saw certainly resembled the videos I’ve seen of tasers being used. The only difference was that watching a video has a distancing effect. This was all too real.

As I watched, I told myself that I should go back on to the platform and see what I should do. I knew that could be unpleasant for me – to say the least – but I hated to think I was the kind of person who would watch such a thing and do nothing. Nor was I the only one; about half a dozen others gathered around the scene on the platform, being held back by a couple of other cops who had suddenly appeared from somewhere. I imagine that most of the other spectators were having as much trouble believing what they saw as I was, but I like to think that, like me, some might be bearing witness to what was happening.

To my own self-criticism, I was still deciding what to do when the police dragged the man away and my bus arrived. But my day of leisure had already been spoiled, partly by my own internal debate about what to do, but mainly because of the unexpected brutality I had seen.

Ever since Robert Dziekanski was tasered to death at the Vancouver airport last fall, I have been against the use of tasers by police. I have been angry, too, that the various investigations into other recent taser deaths were obvious white-washes that exonerated the police involved and never even considered the possibility of banning tasers, calling instead for better training and guidelines. It seems obvious to me that tasers kill, and that they are especially likely to kill precisely the sort of people on whom cops tend to use them.

However, what I hadn’t really absorbed before was that tasers are being used to torture people in public. Can anything be so contrary to the alleged purpose of the piece, or more humiliating for the victim and horrifying for both him and passers-by?

I may have been wrong about what I saw, but the insight is not wrong for all of that. Even if no taser was used, what I saw was brutal and shocking, even from a distance.

And what was the man’s alleged crime? Probably nothing worse than fare evasion and failing to show the proper respect for the cops when questioned, then trying to run. These are hardly acts that deserve such a reaction from people who are supposed to be in authority.

I wish now that I had shouted something, or run to the platform and urged others to act with me – although what we could do, I’m not entirely sure. Chant, “The whole world is watching” in hopes of shaming the cops? Probably, that would have only resulted in us being arrested or assaulted ourselves, assuming that I could have found anyone else who shared my outrage. As things were, all I am left with is – once again – the melancholy conclusion that the civil society on which we pride ourselves is a lie.

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Hospitals are not my favorite places at the best of times. They are such concentrations of pain, stress and raw emotion that I barely need twenty minutes before I start feeling emotionally overloaded in them. But, after last week, I have reason to like them even less.

Thanks to the overcrowding that has become the norm, Trish had to share a semi-private ward with a man having psychotic episodes. This circumstance is not (I say with understatement) recommended for someone who has just had major surgery.

At first, he seemed normal enough. Possibly, I thought on my visits, he was a little simple, not being able to distinguish his current hospital stay with past ones or give his doctors and nurses much information about himself, but I could hardly blame him for that. Even when he insisted on giving a half-incoherent, half-rambling reply to every comment made in the room, I dismissed his behavior as annoying but harmless.

Then, last Friday night, he went off like a bomb, trying to tear out his IV and catheter and other connections and struggling to get out of bed (which, fortunately, he was unable to manage). At first, he seemed to think he was in a war movie – and, before long, the movie became real. He seemed to believe that the Chinese had landed troops in British Columbia, and that he was on a boat that was shelling their positions. A little later, after nurses and security swarmed around him and tied him to his gurney, he seemed to believe that he was in a town called Dawson, where he had been taken prisoner and was being tortured for information.

Between swearing and shouting abuse, he made his plans out loud. He would pretend compliance, he said, so he could escape. He would even eat the food provided – although it was undoubtedly poisoned – but just enough to stay alive.

And Trish? In her room mate’s delusion, she was pretending to be his mother to trick him. She came in for a share of the swearing and abuse. She managed to get some sleep after the nurses brought her some ear plugs, but trying to sleep less than two meters from such events is not exactly restful.

Nor could she help thinking what might happen if her room mate got loose – he may have been too weak to walk far, but he still might get as far as her.

The next day, the hospital found a nurse to sit with the man, and Trish finally managed to get a few hours’ sleep. She also spent as much time as she could manage outside the room. Her room mate was mostly sedated, but he was still rude and angry when awake.

By the time Trish came home on Monday, she was more than a little tense. We weren’t sure she was healed enough to go home, but she wanted out of that room badly.

I don’t blame the nurses for what happened. They do the best job they can in trying circumstances, and, anyway, surgical nurses aren’t experienced in dealing with psychiatric patients. I’ve often thought that the medical system would be more equitable if doctors’ pay was halved and nurses’ pay was doubled. They do a job that I would flee screaming after half a shift.

But I do blame the organization and budget cuts to the medical system that such a patient was put in with another one who could only be traumatized by his behavior. The next time someone claims that the British Columbia health system is fine, I’m going to reply with this anecdote. It’s one that would be compelling as a Stephen King short story – but even King would have trouble convincing readers that such a real-life incident could happen in fiction.

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“Pardon him … he is a barbarian, and thinks that the customs of his tribe and island are the laws of nature.”
– George Bernard Shaw, Caesar and Cleopatra

In preparation for its 150th anniversary and the 2010 Winter Olympics, my home province of British Columbia has adopted the slogan, “The Best Place on Earth.” The slogan appears on the special Olympic license plates that you see occasionally, and, with increasing frequency, on government ads and documents. But, wherever I see those five words, their crude jingoism never fails to set my teeth on edge.

My dislike of the slogan has nothing to do with any deficiency in me. I have a strong sense of place, so much so that it partly explains my appreciation for art rooted in the region, such as the work of Emily Carr or Northwest Coast artists such as Robert Davidson. Born with the coast mountains around me, I am infected with a peripheral nervousness in flat regions. When I return home from a trip, the first thing I noticed when I leave the airport is that the atmosphere is properly moist.

I am also well aware that the Vancouver area is far more cosmopolitan than any city of its size has any right to be, thanks to the accident of being the major Canadian port on the Pacific. And, like many people around the Vancouver area, I am convinced that I live in one of the few decent climates in Canada, and not-so-secretly pity those who live elsewhere in the country (although I smugly think it would be rude to insist on the advantages of my home region too strongly – rather like posting about health care to American friends).

However, as rooted as I am, I know that other people feel just as strongly about the places where they live as I do. I remember once when I was visiting San Francisco, and my comment about the barrenness of desert provoked a prose poem on the beauties of the flowers that bloom briefly in Arizona after rain, and an exclamation that was close to disgust about how excessive the rain forest could be. From such experiences, I long ago figured that, had I been born elsewhere, I would probably have had just as strong attachment to the sights and smells of that region.

Ever since then, when I travel, I have tried to get a sense of a new place by walking around areas not frequented by tourists, trying to get a feel for the place by imagining what my life might be like if I lived there. I have even found a few places, such as Berkeley ,where I imagine – rightly or wrongly – that I could fit in without much difficulty (although I have also found some places, such as New York, where more than a weeks’ stay would drive me mad for the lack of greenery and wilderness).

I make no claim to be well-traveled. Still, to me, “the best place on earth” sounds narrowly chauvinistic – the crass boasting of someone without enough experience of any other place to realize how vainglorious and ultimately empty the slogan is.

It’s one thing to use a slogan like Alberta’s “Wild Rose Country” which plays on an official emblem, or Quebec’s “Je me souviens,” which reflects the history of the place. Both these slogans are too officially nationalistic for me to be entirely comfortable with them, but at least they evoke a sense of place that doesn’t denigrate other people’s feelings for their homelands. Possibly, the Quebec slogan implies a resistance to Anglophone cultural domination, which is the usual way that it is interpreted – but, given the province’s history, who can blame it for any such implication?

Anyway, an assertion of identity in the face of resistance is very different from uncalled-for boasting. It seems to me that the only response a polite person from outside of British Columbia can make to the slogan “The Best Place on Earth” is “Did I ask?” And no doubt with a few beers, the response will be,”Says who?”

Of course, B.C. has a history of poor slogans. The official motto, which translates from Latin as “Splendour without diminishment” has always seemed the bravado of a resort-extracting capitalist to me. Even worse is “Super, natural,” which was used for years in tourism promotion, as though the goal was to corner the market on travelling neo-pagans.

But with “the best place on earth,” the powers that be have hit a new low. We can only pause to shudder, and, realizing that this is another vague whim of government that we can do little to counter, can hope that this, too, will someday pass.

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A few days ago, I was awakened at 6AM by the slow roll of thunder in the background. At first, I though it was shunting freight cars, but by the time I sank back on the pillows from the bolt upright position that I had no memory of moving into, I realized that the spur line to the nearby industrial complex had been closed for years. It was only one of the small storms we get on the south Vancouver coast in late spring and early fall. After dashing out to make sure that the computer and its peripherals were unplugged, I settled back to enjoy it.

There’s something about the deep-pitch of a thunder storm that impresses me on an instinctive level, much like a note struck on a full-sized church organ. It rouses all the fight or flight responses, raising the hairs on my arms and perking up my ears. In the presence of thunder, I find myself walking further forward on the balls of my feet, and looking alertly about me. I suppose that when we hear thunder, we all revert to prey animals, because it is something beyond our control that seems to be circling us, moving in for the kill.

Perhaps that is why, the once or twice I’ve been in a skyscraper during a thunder storm, everyone has crowded to the windows to stare at the accompanying lightning, careless of the fact that the window is probably the last place they should be. If the storm had eyes, no doubt we would be staring into them, like a mouse transfixed by a snake.

I have two main memories of thunder storms. The first was on my way back from a trip I took in the first days after I graduated from high school, camping with a friend in the Kootenays. The trip was eventful, involving for me the end of the romance, my first sight of a raven, my first trip as an adult, and a nasty cramp from ingesting too much of the water while swimming at Radium Hot Springs.

We were driving down the Fraser Canyon, the motion of the car doing little to help my queasy stomach, when suddenly we crested a hill from which we could see what seemed like the whole of the Fraser Valley stretched out before us. And, at that moment, sheet lightning flashed across the entire western horizon.

The sight couldn’t have lasted more than ten seconds, and probably only half or a third of that. But to me, it seemed to last for minutes – a bright, blaze as though the sky was on fire, impossibly golden and shining, and blotting everything else from sight. Remembering my graduation the week before, I wanted to take it as an omen, then decided that it didn’t need any symbolism attached to it: However I regarded it, it was one of the most magnificent and outright uncanny sights of my life. Later, I had time to wonder what would have happened if a car had been coming the other way at that moment, but in the immediate aftermath, all I could do was sigh and wish that the sight would return.

The second was in the last weeks of my master’s thesis. I had just bought a new computer, and was learning to work on it, rather than my worn IBM Selectric. I had file cards with the basic formatting options for WordPerfect written on them, and each day I would learn some other chore, such as file management.

I had had the computer a week, and was priding myself on getting to know it fairly well. That day, I planned to learn how to backup my work to floppy disks.

I was sitting at the keyboard, happily typing, when I heard the thunder crescendoing over head. It seemed unusually close, and I wondered if lightning had struck at Simon Fraser University on nearby Burnaby Mountain. For a moment, I enjoyed the pleasant sensation of mingling my newfound competence on the computer with my somewhat Byronic enjoyment of the storm.

Suddenly, I remembered the vulnerability of computers to power surges and reached down to unplug the computer. As I did, the screen filled with light – possibly, just in my imagination.

I spent a fretful hour wondering what had happened to the computer while I waited out the storm. Somehow, I was no longer enjoying it very much.
When I finally dared to turn on the computer again, the worst had happened; it wouldn’t work.

That same afternoon, I took the computer in for repairs. But my thesis defense was in three weeks, and I couldn’t afford to assume that the latest versions of two chapters and the draft of a third that I had typed into the computer would still be there. I spent the next ten days frantically recreating my work and worrying about my diminishing time.

Eventually, I found that the lightning surge had fried a resistor on the motherboard, and, that damage done, had been unable to affect the hard drive. My chapters were still there, although I no longer needed them. But I had learned a hard lesson, and I’ve been a backup fanatic ever since.

Probably, these experiences explain the contradictory impulses I have in a thunder storm. On the one hand, I want to rush to the window, or even outside, to experience the full glory of the storm. On the other hand, I want to run to the computer to make sure it’s safe, even though these days I always have current backups and two or three computers around the house. Because I’m stolidly middle-aged, checking the computer usually wins these days, but, once I’m assured of its safety, I still turn to my romantic enjoyment of the storm.

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Northwest coast art is one of the healthiest schools of modern art, because it starts from a tradition yet still welcomes innovation. A juxtaposition of local First Nations mythology and the rain forest environment on one hand and advanced industrial techniques on the other, it also seems to reflect the experience of anyone who lives in the area where the artists work. For these reasons, yesterday I fought down the ‘flu that had taken root in my stomach to attend the public opening of the Bill Reid Gallery in downtown Vancouver.

Bill Reid was one of the founders of modern Northwest coast art, and his work from the late 1940s to his death in 1998 is broadly reflexive of the school’s history, starting with imitations of the past and gradually gaining originality as his confidence and knowledge of technique increased. With copies of his monumental Spirit of Haida Gwaii at the Canadian embassy in Washington D.C. and the Vancouver airport – as well as on the Canadian $20 bill – he is perhaps the best-known Canadian artist of the last forty years.

The gallery that carries his name features Reid, but, in recognition of his influence, does not confine itself to his work alone. A tribute pole by Jim Hart dominates the main gallery, and the gift shop has a large room where other Northwest artists are highlighted. Right now, the gift shop features April White, but I understand that the plan is to change the exhibit regularly.

The gallery windows are covered in semi-transparent blowups of Reid’s design, but still let in the natural light. With its high ceiling and dais for speakers, the main gallery suggests a modern version of a Northwest longhouse, the only jarring touches being the carvings around the archway and the computer screens and holograms that stand-in for pieces of Reid’s work that are not in the gallery A mezzanine allows visitors a chance to see close up the top of Hart’s pole, as well as “Mythic Messengers,” a bronze sculpture that is one of Reid’s best-known works.

Although today was the official opening, finishing touches at the gallery are still lacking. Several display cases are empty, and many are unlabeled. Nor does a guidebook or recorded tour exist. For yesterday, little of that mattered, because one or two people were giving tours, but I worry a little that the context may be lost on casual visitors.

Knowing that context is important, because otherwise the gallery might be mildly disappointing. Several of the pieces are smaller versions of Reid’s monumental works, and the change of scale makes it easy to under-estimate them. In particular, a palm-sized version of “Raven and the First Men” looks cramped and intricate where the original at the University of British Columbia’s Anthropology Museum looks spacious and simple.

Still, that is a quibble that seems ungracious when such a gift has been given to the area. With Reid’s preference for deep-carving and, in the last stages of his development, his trust of blank spaces – to say nothing of his consummate knowledge of technique and his frequent experimentation – his work consistently breathtaking. And to see so much of it in one space remains an overwhelming experience, even if his best work is not always represented. I found that I had to wander in and out of the gallery several times, just so I could appreciate all the exhibits properly. Otherwise, I would tend to wander in a sort of daze of admiration.

While I was there, I was also lucky enough to catch Martine Reid, the artist’s widow, talking about the jewelry displays. Although her French-accented English was easy to lose in the crowd, her reminisces helped to bring her husband’s development as an artist into perspective while also revealing something of his human side.

I particularly remember her story of how she bought a silver box he had made several decades previously and gave it to him as a birthday gift; he stared at it, she says, like a parent who had not seen his child for decades – then took a napkin and started polishing it.

Martine Reid also recalled that her husband used to carry a coil of wire and a pair of pliers in his pocket, and would twist the wire into shapes as he sat and talked. His “knitting,” he called it. Apparently, the habit was so ingrained that, even in his final illness, he was moving his hands as though twisting wire.

The Bill Reid Gallery is small — at least, to display an artist with such a long and varied career — but, if yesterday is any indication, I expect it will become an important center in Vancouver, not just for tourists, but for the First Nations community and art-lovers. Lingering for several hours, I completely forgot my ‘flu, swept away by the convictin that a species that can create such an artist obviously has redeeming qualities despite what you read in the newspapers.

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