As Pound noted in his introduction to the Cavalcanti poems, “The perception of the intellect is given in the word; that of the emotions in the cadence.” Variations done for bpNichol 1–12 (1990) comprise a set of paintings of such muted and cadenced intensity that they convey little sense of the kind of consciously foregrounded (and, therefore, interfering) homage or derivation that they might have had in the hands of a painter less devoted to process.
More information:
The first issue of the architectural magazine On|Site Review: Design at Work featured a section on Capilano College, including The Library & Phase III Building, Theatre & Student Services by Henriquez + Partners. It's available in print at the CapU Library, call number NA740 .O5 no.1 (1999).
More information:
Kagun and Apakark were the names of the artist’s Inuit grandparents. When they were named, Inuit were nomadic, and had single names. Only after settlement in communities under government colonization were people given more than one name for organizational purposes. With the government came colonial religion, and the rapid decline of shamanism.
Kagun and Apakark were both shamans. Gender was not an issue; both males and females could become shamans. To become a shaman, one was likely pointed out by an existing shaman as having the potential to fulfill the role. Shamans are mediators in virtually all aspects of life, bringing harmony and balance to individuals and communities in matters of health, interpersonal relationships, communal activities, and spiritual matters related to both the living and the dead, travelling spiritually in and between both realms. Shamans traditionally become initiated by a period of isolation and fasting, during which time animal spirits present themselves to be selected by the initiate as a spiritual helper. More than one spirit helper might be chosen. A shaman travels to, from and within the spirit world by means of “becoming” the spirit animal helper.
On one face of this sculpture, we see depictions of the artist’s grandmother, Kagun, and his grandfather, Apakark. At the lower margins we see traces of animal and spirit helpers. On the reverse side of the sculpture, we see various animal spirit helpers.
It is a tribute to the artist to see how he has used the stone, itself, to change the atmosphere from physical to spiritual by using the colour of the stone on either side of the sculpture. The darker side shows his grandparents in the physical world. On the lighter side are spirit helpers. Some depictions morph from one animal to another.
Throughout his career, Abraham Anghik Ruben has staged exhibitions worldwide, including at the Smithsonian Institute and the Louvre. Born in Paulatuk, Northwest Territories, he was raised in the tradition of his people under the strictures of colonization. His inherited affinity with the spirit world has expressed itself in a keen interest in stories and myths, expanding far beyond only Inuit mythology. He has been awarded the Order of Canada.
This sculpture was donated to Capilano University by Christian Steckler and Alex de Figueiredo.