Skip to main content

LD15: Wagging the Wolf's Tail











Although the comparison is not made explicitly in the story of Lucy's Dance, Lucy's gift to her Apa is a primitive dance stick, arguably the most important prop in the Curukaq dance festival. These words from the Stebbins Dance Festival book recall the role of the dance stick:

"Holding the dance wands, the directors recalled remarkable encounters between humans and animals."

"Each of the three (dance) directors held an eniraraun (dance baton, pointer), also referred to as apallircuun (literally, 'device for providing the verse'), a two-to thee-foot-long wooden wand that the directors moved in time to the drumbeat. Each pointer was decorated with feathers topped with down or rabbit fur that accentuated its movement. Carvers also sometimes appended small, wooden figurines. In some villages the wands held by the two outside directors had crosspieces. The straight central wand, trimmed with a wolf or fox tail, referred to the well-known story of a man who was injured when extraordinary persons in the form of wolves encircled him and beat him with their tails" (xix).

I have to admit: were I encircled by wolves, a tail-beating would would be the least of my worries. Apa's animal encounters here are a bit less graphic, involving a beloved dog rather than a wolf. Lucy's version of the stick is makeshift, but still serves its purpose. I enjoy the fact that the dance sticks, also called wands, were designed both as static illustrations as well as props intended to be moved. I can imagine that the crafting of the wand would ingrain the story of the hunt or conquest deeply in the dancer's mind, serving as the ultimate preparation for the dance, and then reminding him visually of the most important elements in the story as dance progressed.

Traditionally, Apa should have been wearing gloves while dancing with the stick, which is not touched with skin. I may end up inserting a glove, although it is not mentioned in the text. The wearing of the glove might be a nice, familiar gesture to those who recognize it, indicating Apa's respect for Lucy's gift as a sacred object--which I'll discuss more in my next post. To be honest, I've drawn him with a bare hand here because the bare hand is more difficult to draw than a glove, and I'd rather have the more difficult version ready.

DESIGN NOTES

I miss the parka a bit in the final version, but the negative space creates a nice area to rest the eyes, allowing the text to arc down in pockets. With the page division, the content will appear balanced.

I wanted to show a dramatic shift in mood from the previous gym settings. The wand should be a powerful image, bringing a mythological richness to the page. Usually, I keep background colors neutral and drab so that the foreground will leap out, but I decided to go a bit bolder here with crimson. I should clarify, though, that my choice of red has nothing to do with my earlier comparison of a hunted moose to a Target Store. Nothing at all.

Comments

  1. Did you mean, "welcome *to* my world? Or are you inviting me to partake of your worldview? Help me to understand.

    ReplyDelete

Post a Comment

Popular posts from this blog

LD3: Neutral Coloration

My third illustration for Lucy's Dance treats the delicate topic of the missionaries who visited Stebbins in the late 1920's and stopped the Curukaq festival . . . or rather, tamed it into hiatus. A Jesuit missionary, Fr. Martin Lonneaux, overlooking the support-system of the Yup'ik community, perceived that the gift-giving portion of the festival was costly enough that it left several Yup'ik families destitute. Lonneaux concocted a watered-down version of the potlatch that would involve smaller, church-supplied gifts, but in the process amputated the festive spirit of the festival such that his "pretend kassiyuq " never caught on. For further details, see Stebbins Dance Festival (xxiv). The wording in Lucy's Dance focuses neutrally on the cultural misunderstanding. It would have been easy to use powerfully-charged language when summarizing this cultural loss. From what little I can find about him, Fr. Lonneaux, SJ seems to have been a relatively toler...

Artifact Studies and Random Notes

In junior high school I collaborated on a project with a small, mostly-female group of students. We were to design a unique, fictional culture and build illustrative cultural artifacts. We would bury said artifacts in a cardboard box filled with soil. Another team would then excavate our artifacts and guess about our culture. After several days of creative deliberation, we designed a pyramid-based matriarchy wherein men were kept underground as slaves, brought out occasionally to build more pyramids. Elvis was God. According to the artifact of my memory, middle school was a confused and hostile culture. I began this week's illustrations, again, with visual research. I still don't know everything about these artifacts, but my Stebbins Dance Festival book has some interesting statements about them. Part of what I do know I impart below. According to their cultural artifacts, the Yup'ik people practice artful dancing to drums while waving furred objects. They also spend time ...

Argument from Final Consequences, feat. Jack White

In the SG definition, "Such arguments (also called teleological) are based on a reversal of cause and effect, because they argue that something is caused by the ultimate effect that it has, or purpose that is serves." As the White Stripes put it in their song, " Effect and Cause ": "first comes an action, and then a reaction, which you can't switch around for your own satisfaction." Another fitting example from the song: "if you're headed for the grave, don't blame the hearse." I've decided to be a bit abstract in my interpretation of the fallacy. Normally, the negative space , or the space around the snail shape, is an effect of the snail. In this drawing, I have shifted the negative space to the foreground, allowing it to cause a shadow. I have effectively cut out the negative space and placed in front of a telescope. The fallacy is sometimes called the "teleological" (end/purpose) fallacy because it makes effects, o...