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- Additional Information
- Artist Bio
|Dimensions||6 x 10 x 8" (15.24 x 25.4 x 20.32cm)|
|Artist||Tony Amosee Atsanilk|
Anthony Amosee was born October 20, 1960 and currently resides on Broughton Island, set within the Baffin Island area. Anthony is the son of sculptor Evie Atsanilk and thus carving has always been integral to his life.
Inuit Art is born of various regional styles, and although Broughton Island is not as homogeneous as that of other communities it does share a taste for elegant and flamboyant carving styles. Animals, particularly bears, caribou and musk-oxen are realistically depicted but frequently in unusual or heroic poses and often with exaggerated proportions.
Anthony’s work exhibits a beauty that goes beyond the manipulating of the material; each piece contains a visual self-consciousness of both artist and viewer. These unique works reference not only the beauty of the wilderness but also the haunting beauty of the Arctic landscape, flora and fauna.
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“A remarkably animated work for the artist whose style is comparable to his father’s (John Kavik). In an interview with the artist in 1993, which appeared in the winter edition of the Inuit Art Quarterly, Ugjuk describes the difficulty he had in deciding what to carve. This may be why there are not many of his works available on the market. Both Kavik and Ugjuk were self-taught artists and took to carving whenever they were not hunting.”
“Ugluk says, ‘I would try to concentrate on an idea of mine and gradually expand on it as I went along which would lead to some comprehensible form for the carving I was working on. And, other times, it seemed that trying to stay with one idea didn’t always work so, rather than getting stuck with one idea, I would just work on a carving and what it would become’.”
As goddess of the ocean, Sedna sets strict rules about the proper way to treat the animals of the hunt, which the Inuit require for sustenance. This includes proper treatment of the animals’ spirit when killed for food. If she feels the rules have been broken, she cuts off the supply of food. When this happens, the Inuit tribal shaman is required to take a mystical journey to the bottom of the ocean to speak to the goddess. It is considered the most dangerous journey an Inuit shaman is called upon to make.
Upon arrival at the bottom of the sea the shaman is required to comb Sedna’s hair, because Sedna has no fingers to comb it herself, and to find out what the tribe has done wrong that the food has been cut off. The shaman then makes a deal with Sedna, promising that if the tribe corrects whatever transgressions it has made, the goddess will return their food supply. The shaman then returns to the tribe with the list of things the goddess requires to be done to get the food back.