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Yellow Cedar wood, Acrylic paint
Only 1 available
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- Additional Information
- Artist Bio
Yellow Cedar wood, Acrylic paint
|Dimensions||60 x 6 x 0.75"|
|Nation||Coast Salish Nation|
William Toby Jefferson was born on July 3rd, 1969. On his mother’s side, William is a descendant of Heyawek (Speakers) from his namesake’s Quiachtun and his father Latsean of Lummi/Thlaktemish. Both Quiachtun and Latesean are the 5th & 6th generation grandsons of Squilox, representing 10 generations of Thlaktemish on Orcas Island (200 years ago). Quiachtun married Celia, the daughter of the Heyawek named Chehanek and son of Joskanen of Semiahmoo. William’s mother is Tahweethlot Juanita Jefferson of Lummi and Dutch/Scottish Irish ancestry.
On his father’s side, William is the grandson of Heyawek Stateethlum (Chief Stateethlum) of S’klallam and Snuneymuxw (Chief Nanaimo) on Vancouver Island, and Sealth (Chief Seattle) of Suquamish/Duwamish. His father is Whipkanim David Jefferson of Lummi ancestry.
William was raised in the Longhouse under traditional teachings and stories. The earliest teachings handed down to him came from his cousin, Dale James, when he was only nine years old. James, a Lummi Master carver, advised William to “look into the wood, carve what you see and put your own style into it.” He told him that this approach was fundamentally Coast Salish and Lummi.
At the age of 12, William learned how to shape and carve canoes and paddles from his father. These lessons came long before William had ever considered himself a carver. He later learned teachings of canoe carving from his late Uncle Roy Edwards, of Stz’uminus First Nation, and from George Swanaset, of Nooksack Nation.
After befriending fellow artist Terrance Campbell at the age of 27, William was taught basic Formline design. It took him 3 years to transform his designs into his own unique style. This style is inspired by teachings, as well as from William’s spiritual experience with the animals, their spirits, and with “beings that no longer walk this earth.” His experiences with these things have sparked a desire to create art that flows continuously, connecting everything and everywhere.
“This is my connection to the spirit, my prayers to my ancestry, my Grandmothers, Grandfathers and our Creation.”
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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.