Miranda Delgai

We first encountered Miranda Delgai’s unforgettable work on our initial trip west, during our first studio visit outside of Nevada at Hozhoni in Flagstaff, Arizona. We were able to meet Delgai and see many of her weavings in person - work that’s technically astonishing and distinctly singular. These transporting works are defined by imagery that is compelling because of its minimal, idyllic, and genuine nature, while also conveying conceptual elements of materials rooted in tradition and storytelling that Delgai has a direct connection to through her heritage.

Delgai was born in Ganado, Arizona on a Navajo reservation in 1969, the daughter of a schoolteacher and medicine man. Delgai has maintained a prolific studio practice at Hozhoni since 1995, working in various media including ceramics, drawing, painting, and embroidery, but favors weaving. She uses Navajo-Churro wool woven on a traditional Navajo upright loom, reflecting the rich history of weaving in her community and family (who are well-known locally as traditional rug weavers).

Ella Earl, Miranda’s mother, elaborates on the presence of weaving in their immediate family history:

She has both maternal and paternal grandmothers who wove Navajo rugs as well as several aunts and cousins. Miranda’s maternal grandmother, Annabell Earl, specialized in several style of rugs double weave saddle blankets, and Wide Ruins and Klagetoh designs. She used wool from her own flock of sheep and prepared the wool from shearing the sheep, the many steps of making the wool to yarn, and collecting natural dyes that created the awesome natural colors of the yarn. Annabell and her sister at times would combine their talents on the exceptionally larger rugs. One comes to mind, a chief’s blanket at 8’ x 12’ which took them approximately six months. Miranda witnessed most of her grandmother’s activities as a child, and her grandmother never tired of explaining what she was doing. I’m sure as young as Miranda was at that time, she still remembers a lot. Her paternal grandmother, Helen Dalgai, is a weaver of rugs and she also makes sash belts which is done on a loom almost like a rug. Mrs. Dalgai specialized in the Ganado style of rugs, and she too prepared the wool from her own sheep from start to finish.

Navajo weavings are executed from bottom up on an upright loom that has no moving parts; the warp is one continuous length of yarn, that does not extend beyond the weaving as fringe. Unlike traditional Navajo weaving designs which are primarily based in pattern and fourfold symmetry, her work is more akin to the pictorial Navajo weavings of Mary Kee or the Begay family. Delgai constructs a highly personal narrative by depicting imagery from experience and memory, detailing her daily activities, interests, or recollections of family life on the reservation in Ganado; present are birds, domestic landscapes, occasional figures, and sheep. The recurrence of sheep in her work is significant, considering their prominence in the Diné (Navajo) culture:

Diné philosophy, spirituality, and sheep are intertwined like wool in the strongest weaving. Sheep symbolize the Good Life, living in harmony and balance on the land. Before they acquired domesticated sheep on this continent, Diné held the Idea of Sheep in their collective memory for thousands of years...In the high deserts and wooded mountains of Diné Bikéyah (Navajo Land), Diné pastoralists developed the Navajo-Churro breed, which assumed a central role in the People’s psychology, creativity, and religious life. With songs, prayers, and techniques taught to them by Spider Woman and looms first built by Spider Man [using sky, earth, sun rays, rock crystal, and sheet lightning], traditional Navajo weaving evolved to utilize the special qualities of the glossy Navajo-Churro wool. source

 

Delgai’s work proclaims not only a technical prowess with this medium, but also the joy of making. Focused and committed in her practice, she meticulously works on one piece with few interruptions until it reaches completion (usually spending 8 hours a day, 5 days a week in the studio). The process of weaving is an inherently repetitive and intensive endeavor; inevitably, Delgai’s pieces evoke the virtues of labor, time, and dedication to hand craftsmanship.   

Anni Albers articulates fundamental concepts and methods surrounding this medium in On Weaving:

The horizontal-vertical intersecting of these two separate systems of thread is of great consequence for the formative side of weaving. The more clearly this original formation is preserved or stressed in the design, the stronger the weaving will be in those characteristics that set it apart from other techniques. Just as a sculpture of stone that contents itself to live within the limits of its stone nature is superior in formal quality to one that transgresses these limits, so also a weaving that exhibits the origin of its rectangular thread-interlacing will be better than one which conceals its structure and tries, for instance, to resemble a painting. Acceptance of limitations, as a framework rather than a hindrance, is always proof of a productive mind.

There is endless potential for experimentation and design within the limitations of the grid, so weaving requires much planning in order to achieve the desired visual outcome. Delgai creates a preliminary drawing in color, which she places behind her loom as a visual aid, but isn’t rigid in its translation; she has an improvisational approach to imagery and color choices while working, indicating an incredibly intuitive and skillful relationship with this slow and systematic process. Delgai has a natural ability to balance both the complex structure and flexibility inherent in weaving, successfully allowing the material to “just be” within this system, indelibly marking the object as hand-made.

The viewer is drawn in to closely examine the surface of the weave and rewarded by Delgai’s intricate work. Each work openly exhibits the origin of its making; the weft often wavers and is quite exaggerated, causing imagery to distort and shift perspective (at times verging on abstraction). Glitches and striations emerge in deceptively simple compositions, highlighting the identifiers of her inventive, idiosyncratic vision - a sheep with five legs, birds perched on a corn stalk in her unconventional re-interpretation of the Tree of Life design, or the placement of a horizon line that is both an elegant expression of the vertical weaving process and the southwest desert landscape in which she lives.

Problematically, most research of Native American traditional arts has been dominated by an anthropological discourse rather than an art historical one, without an emphasis on technical or artistic excellence. As a result, much of the work has been presented at encyclopedic museums in a manner that perpetuates a static history and colonialist point of view. Only recently have some installations started to reflect a more accurate, contemporary context. Much like Jeffrey Gibson or Wendy Red Star, Delgai is an artist whose work is grounded in identity, place, an authentic current experience, and liberated processes - a definitively contemporary perspective that transgresses the expectations of a Native American aesthetic and the traditional.

 

Spindleworks

Established 1978, Brunswick, Maine

Spindleworks, a fantastic and accomplished progressive art studio in Brunswick, Maine, was not one that we were able to visit in the course of our research trip last year. Spindleworks is unique from most other studios in that it offers woodworking and has a rich history of Fiber Arts such as wool spinning and weaving. Below is our conversation with Spindleworks' program supervisor, Brian Braley.

Disparate Minds: How did Spindleworks get started initially and how has it developed/progressed in the time you've been there? What are your current goals? What are your long-term goals?

Brian Braley: “We’re trying to prove that people with this unique handicap have a unique vision because of this handicap, a vision that can be presented artistically in a way that is valuable to everyone.” - Nan Ross 1978

Spindleworks was started in the late 1970's by Nan Ross, a weaver and writer from Brunswick. At the advent of deinstitutionalization in Maine it became quite clear that individuals with intellectual disabilities needed a positive alternative that would allow for self-expression, and creativity. At a time when adults with intellectual disabilities were hidden away, and denied rights, Nan believed that creative expression could serve as a method to give voice to their unique perspectives. The initial 6 artists learned to spin and dye wool, and eventually began to work in various fiber media such as rug hooking. Although there is still a strong fiber presence at Spindleworks, we now offer programming in painting, woodworking, sculpture, weaving, embroidery, music, photography, printmaking, video, and theater.

The creative voice of Spindleworks’ artists has also grown over the years and has proven to be an unstoppable force; the artists have developed a reputation of producing high quality work through numerous exhibits including the Portland Museum of Art, Space Gallery, Bowdoin College, and the University of Maine. Spindleworks hosts a variety of exhibitions throughout the year including juried community shows, themed exhibits, theater productions, installations, and collaborations. One of these collaborative projects is the annual All Species Parade which was created in partnership with Arts Are Elementary (a program that incorporates visiting artists into school curriculum). The parade engages community involvement through the creation of costuming and floats in celebration of the diversity of the planet’s species.  Through the parade and annual exhibit Spindleworks has raised thousands of dollars for a local animal shelter.

We continue to seek the creative and professional growth of the artists we serve.  This is achieved through professional development curriculum that includes portfolio prep, resume writing, business card creation, public speaking, and self advocacy.  Being a professional artist is and should be a career choice for adults with disabilities; many of our artists make more money creating art than they did while holding other jobs in the community. These financial benefits are very important for the artists as the employment options are generally limited in the rural setting in which we reside. Program artists receive 75% of the proceeds from the sale of their art and the remaining 25% goes back to fuel our supply budget. Our long and short term goals are sustainability. We are not currently seeking extensive growth, but want to focus our efforts on generating consistent funds to ensure that we can continue to maintain a safe and beneficial environment for the artists in our community to fulfill their independence.

DM: About how many total artists with disabilities do you support in your studio? Also, how often do they attend and how much time is spent in the studio per day?

BB: We currently support 49 artists from the surrounding Mid-coast and Central Maine area. On a typical day we have as many as 30 artists in attendance. Artists participate in anywhere from 1-5 days a week depending on their desire and approved funding. Our program is a 5 hour day from 9-2 M-Thursday and 9-1 on Fridays. In 2011 Spindleworks started a sister program Spinoff Studios located in Gardiner, Maine which currently supports 18 artists. Spinoff has a morning and an afternoon shift totaling 4 hours each.

DM: How do artists served by Spindleworks find out about and become involved in the art program?

BB: We are well known in the community due to various collaborative efforts with local businesses, galleries, events, and other nonprofits. Additionally, we frequently get referrals from case managers, community members, volunteers, and friends. The artists themselves are our best spokespeople; many of our artists have created their own business cards and use them to talk about their art and our program. We accept only artists with intellectual disabilities that have a strong creative desire. There is a several week assessment period to help determine ongoing interest and potential fit for the program.

DM: What is your philosophy with regards to artist facilitation?

BB: Spindleworks staff serve as mentors rather than teachers. We believe that program participants have an inherent ability to create art and our role is to provide the right tools and environment to promote creative growth. The key to good mentoring is observing what someone can or cannot do on their own and knowing when to offer help. By modeling professional creative practice we encourage independent thought and action, rather than attempting to dictate the creative process. We ask difficult questions which forces the artists to make their own choices, and we don’t hesitate to push the artists to reach their potential. Sometimes it takes that little push to get someone to open their peripheral vision and try new things. We are eternally patient with whatever pace ensues, and unwilling to allow anyone give in to their own doubts. We understand that despite our best efforts that we will often fail and it is through that failure that we are able to use our problem-solving abilities to overcome obstacles. Spindleworks is a non-competitive and non-judgmental environment. We encourage mutual support and maintain a peer helper chart so that program artists can share their skills with others. This has allowed artists to develop self-esteem in their abilities and has led to several artists teaching workshops with skills that they have gained from experience.     

weaving by artist Lloyd Whitcomb

DM: How do you anticipate recent cuts in state funding to impact Spindleworks and do you feel there's a successful way of counteracting this?

BB: The State of Maine is implementing a system known as the Support Intensity Scale which places a number and a value on an individual.  We fundamentally disagree with this methodology as it doesn’t measure people based on their potential. Essentially the harder we work toward someone’s creative growth, the less we would get paid for the service. We estimate that the changes would reduce our funding by 35%. It forces Spindleworks and other similar programs to do more with less. Although the impacts of these changes are not yet fully realized, we have focused much of our energies on developing an action plan to adapt. These strategies may include changing our program structure, growing our revenue stream to include additional grant and in-kind donations, and reduced operating costs through additional efficiency. In the face of these changes, we refuse to sacrifice the quality and safety of our program. We continue to advocate through our government officials the value and need for continued full funding of these important services. Unfortunately, there have been recent efforts in state government to remove the public voice from the equation so that the Department of Health and Human Services can make changes without public forum.

Artist Earl Black at the loom, All images courtesy of Spindleworks