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One of life’s most rewarding experiences is collecting fine art, and sometimes it’s best to take a little more time to make these acquisitions with ease. We understand and want to do everything possible to make collecting your next artwork more comfortable. At Coastal Peoples Gallery, we offer an interest-free layaway program and offer flexible terms which can be customized to your individual needs.
- Additional Information
- Artist Bio
|Dimensions||4.75 x 2.25 x 2.25"|
Gryn White’s aboriginal name Duugwi.is means “Strong Haida”, and he has descended from an impressive lineage of renowned artists. His great-great grandfather is Charles Edenshaw (1839-1920), a chief of thee StA’stas Eagle clan and who was considered the most influential Haida artist of his time. One of Charles’ granddaughters Lavine White, the daughter of Emily Edenshaw and Henry White had a son Greg Lightbown who is Gryn’s father.
Gryn is a part of the Raven clan and his crests include the Bear, Killerwhale and Shark (Dogfish).
His father was an argillite carver for over 40 years, but he credits his grandmother with the impetus to become an artist. At first, his parents tried to discourage him because the profession is unpredictable and it can be a struggle to follow in his elder’s footsteps.
Gryn pursued his passion and began to carve in his early teens by providing assistance to his father. When he completed school, he moved from Old Masset in the Queen Charlotte Islands to Vancouver to attend Langara Community College where he studied fine arts in design and art history.
Impressed with learning about contemporary art, he took this awareness of seeing and identifying negative space, balance, symmetry, shape, line and form back to the Haida design principles and applied it to the rules of formline design.
“I began to see the rules of Haida design as deeply rooted in our culture. It gave me the understanding of what Charles Edenshaw and Tom Price had achieved, and what Bill Reid has restored to Haida art. They became my teachers.”
“I want to create contemporary Haida art within these traditional boundaries. I’m not much interested in coming up with a new form of Haida art. I want to honour and feel continuity with the past.”
For now, Gryn is completely immersed in learning about the traditional formand exploring the tension between “old style” and original innovation with the intention of developing his own personal style. Still, he proudly acknowledges his strongest inspiration is his father and has always recognized that he wishes to be just like him.
Gryn continues to perfect his work and is continuously involved with ideas. He has filled many sketchbooks and credits the argillite stone with suggesting the form that it will take. As a perfectionist, he’s meticulous and precise, and he uses embellishments of prized Abalone shell, Catlanite and bone.
This is a meaningful art form for Gryn, one connects him to Haida Gwaii, his people and the land and animals of his island home.
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Red Cedar wood, Yellow Cedar wood, Abalone shell, Acrylic paint, Leather
The carving of flutes of the Northwest Coast extends back historically through time. The dramatic importance of the flute was indicated by the variety of specialized whistles, each of which was produced to make specific tones. Songs and dances were part fo all ceremony and ritual, a fundamental element of the inherited privilege. Equally important were the many whistles and other musical instruments that were specifically designated for most dances. Wooden whistles of one, two or three shafts, each with several holes and reeds produced a strong and clear note. Flutes and whistles were traditionally blown in the woods to introduce the cermonial season. Every instrument was the object of time, skill and concern and was considered by those who owned it as a necessary part of the family’s collection
Bronze Cast, Marble base
Edition of 12
9.5 x 8 x 5″
Volcano Woman is perhaps one of the oldest and most revered legends which tells of a mortal”s fate if he/she does not treat sacred objects or creatures with respect. In defense of her beloved wild creatures, she controls the powerful volcanoes. Stories tell of how the killing of a frog leads the Volcano woman to destroy an entire village.
Volcano Woman is a supernatural, powerful person in First Nations mythology. She had a son who, like his mother, had supernatural abilities. He often liked to change from his Human form to that of a Frog (Wukus).
Years ago, a Prince and his two friends went fishing. Hungry, they lay their food on leaves. The Wukus (Frog), being mischievous, jumped on their food. Twice the young Prince threw the Frog into the shrubs but on the third time they threw the frog into the fire and killed the innocent creature.
A few nights later, a woman could be heard crying and wailing. “Who has done this, come forward and I will spare your village.” This warning went unheeded for some time until finally a Woman of the Elders went to the village outskirts to see her. Volcano Woman instructed the Woman of the Elders to send forth the three young men and she would spare the village from volcanic destruction. The Woman of the Elders begging for the sake of the Village told of Volcano Woman”s ultimatum – but this warning went unheeded.
On the final night of the village’s existence, Volcano Woman was heard saying, “I asked for those responsible to take heed and now you will know my vengeance.” The Village shook, a Volcano erupted, destroying the village and all who lived there.