Betye Saar

American artist (born 1926)

"Betye" redirects here. For a similar given name, see Bettye.

Betye Saar

Born|

Betye Irene Brown

(1926-07-30) July 30, 1926 (age 98)

Los Angeles, California, U.S.

Nationality| American
Education| University of California, Los Angeles, Pasadena City College, California State University, Long Beach
Known for| Assemblage
Website| www.betyesaar.net

Betye Irene Saar (born July 30, 1926) is an American artist known for her work in the medium of assemblage. Saar is a visual storyteller and an accomplished printmaker. Saar was a part of the Black Arts Movement in the 1970s, which engaged myths and stereotypes about race and femininity.[1] Her work is considered highly political, as she challenged negative ideas about African Americans throughout her career; Saar is best known for her artwork that critiques anti-Black racism in the United States.[2]

## Early life, education and family

[edit]

Betye Saar was born Betye Irene Brown on July 30, 1926, to Jefferson Maze Brown and Beatrice Lillian Parson in Los Angeles, California.[3] Both parents attended the University of California, Los Angeles, where they met. Saar spent her early years in Los Angeles.[3] After her father's death in 1931, Saar and her mother, brother, and sister moved in with her paternal grandmother, Irene Hannah Maze, in the Watts neighborhood in Los Angeles. The family then moved to Pasadena, California, to live with Saar's maternal great-aunt Hatte Parson Keys and her husband Robert E. Keys.[4]

Growing up, Saar collected various ephemera and regularly created and repaired objects.[5] Her college education began with art classes at Pasadena City College[6] and continued at the University of California, Los Angeles, after she received a tuition award from an organization that raised funds to send minority students to universities.[4] Saar earned a B.A. in design in 1947.[5] She went on to graduate studies at California State University, Long Beach, University of Southern California, California State University, Northridge, and the American Film Institute.[7] During her time in graduate school, she married Richard Saar and gave birth to three daughters: Tracye, Alison and Lezley.[8]

## Artistic career

[edit]

### Early work

[edit]

Saar started her adult life as a social worker and then later pursued her passion in art.[9] She began her graduate education in 1958, originally working towards a career in teaching design. However, a printmaking class she took as an elective changed the direction of her artistic interests. She described printmaking as her "segue from design into fine arts".[10]

In Saar's early work she collected racist imagery and continued throughout her career.[11] She was inspired to create assemblages by a 1967 exhibition by found object sculptor, Joseph Cornell.[12] She was also greatly influenced by Simon Rodia's Watts Towers, which she witnessed being built in her childhood. Saar said that she was "fascinated by the materials that Simon Rodia used, the broken dishes, sea shells, rusty tools, even corn cobs—all pressed into cement to create spires. To me, they were magical."[13]

In oral history interviews, Saar later recalled seeing extensive African, Oceanic and Egyptian art on a visit to the Field Museum in Chicago as being "an important step in my development as an artist ... They had rooms and rooms of it. I had never seen that much." She found the robe of an African chief especially meaningful.[14]

She began to create work that consisted of found objects arranged within boxes or windows, with items that drew from various cultures to reflect her own mixed ancestry: African American, Irish, and Native American.[15]

### Rejection of white feminism and reclaiming the black female body

[edit]

Saar was raised by her Aunt Hattie, who influenced her identity as a Black woman. Saar described her great-aunt as a woman with dignity and poise, which impacted her depiction of the Black female body.[16] This impact is evident in a work Saar dedicated to her great-aunt titled Record For Hattie,[17] 1972\. Saar's rejection of white feminism initially pushed her artistic focus on the Black male but in the 1970s she shifted her focus to the Black female body. Record For Hattie is a mixed media assemblage made from an antique jewelry box. Inside the top of the jewelry box is a broken picture frame containing a faded picture of a woman, representing her Aunt Hattie. Surrounding the picture frame rose materials are sewn along with a red and white star and crescent moon pendent. In the bottom of the jewelry box there is a metal cross on the right side, a red leather wallet in the middle, on top is an image of child, and on the left there are sewing materials.[18]

During the 1970s Saar responded to the racism, fetishization, and eroticization of the Black female body by reclaiming it. Saar's work resisted the artistic style of primitivism, as well as the white feminist movement that refused to address issues of race. Saar's work is a result of the convergence of Black power, spirituality and mysticism, and feminism, as seen in Black Girl's Window, 1969.[18][19] Black Girl's Window is an assemblage piece made from an old window, in which the painted silhouette of a girl presses her face and hands against the pane. Above her head are nine smaller window panes arranged three by three, which display various symbols and images, including moons and stars, a howling wolf, a sketched skeleton, an eagle with the word "love" across its chest, and a tintype woman.

In the 1960s, Saar began collecting images of Aunt Jemima, Uncle Tom, Little Black Sambo, and other stereotyped African American figures from folk culture and advertising of the Jim Crow era. She incorporated them into collages and assemblages, transforming them into statements of political and social protest.[3] The Liberation of Aunt Jemima is one of her most notable works from this era. In this mixed-media assemblage, Saar utilized the stereotypical mammy figure of Aunt Jemima to subvert traditional notions of race and gender.[20] "It's like they abolished slavery but they kept Black people in the kitchen as Mammy jars," Saar says of what drove her to make the piece. "I had this Aunt Jemima, and I wanted to put a rifle and a grenade under her skirts. I wanted to empower her. I wanted to make her a warrior. I wanted people to know that Black people wouldn't be enslaved by that."[6]

Saar's assemblage is laid inside of a shoebox-sized frame, plastered with Aunt Jemima advertisements. A caricatured sculpture of Aunt Jemima presents a notepad with a photograph of a Mammy with a white baby depicted. The Aunt Jemima sculpture holds a broom and a rifle, subverting her happy servant and caregiver stereotype by way of a militant alter ego who demands her own agency and power. A large, clenched fist, echoing the Black power symbol, is collaged over and partially obscuring the Mammy photograph, recognizing the aggressive and radical means used by African American activists in the 1970s to fight for their rights. Aunt Jemima is liberated through transformation from a racist domestic caricature into an image of Black power.[21]

Although Saar considers herself to be a feminist, she avoids referring to her artwork as such. Instead, Saar prefers to emphasize the elements of cross-culturalism and spirituality that are present in her pieces. During the early 1970s, Saar endured racism within the context of the white feminist arts movement. These experiences caused her to become interested in promoting a Black consciousness that was distinct from the Black power politics of the era. Saar's autobiographical representations of Black womanhood are not erotic and do not represent the body in an explicit manner; therefore, they exemplify a resistance to imaging the Black body. This resistance suggests her rejection of white feminism and her rejection of the "feminine aesthetic" that is determined by white feminists and grounded in female sexuality.[18]

Saar was supported as an artist-in-residence in Adelaide, South Australia, by the Women's Art Movement there in the 1970s or 1980s.[22]

### Assemblage and installation

[edit]

Saar's lifelong habit of scouring flea markets and yard sales deepened her exposure to the many racial stereotypes and demeaning depictions of Blacks to be found among the artifacts of American commercial and consumer culture, such as advertisements, marketing materials, knickknacks, sheet music, and toys. Three years later, she produced a series of more than twenty pieces that, in her own words, "exploded the myth" of such imagery, beginning with her seminal portrait of Aunt Jemima. In the 1970s, Saar moved on to explore ritual and tribal objects from Africa as well as items from African American folk traditions.[23] In boxed assemblages, she combined shamanistic tribal fetishes with images and objects intended to evoke the magical and the mystical. When her great-aunt died in 1974, Saar acquired family memorabilia and created a series of more personal and intimate assemblages that incorporated nostalgic mementos of her great-aunt's life. She arranged old photographs, letters, lockets, dried flowers, and handkerchiefs in shrine-like boxes to suggest memory, loss, and the passage of time. This became a body of work she referred to as her "nostalgic series."

In 1977, Saar created a piece entitled Spirit Catcher. It was inspired by and looks like a traditional craft item used in rituals, but was personally invented by her. She claims that although the object is not authentically sourced, it still has magical qualities. There is a mirror on the top of the artwork that could be interpreted as an evil eye against racism. Saar occasionally utilized organic materials in her work, such as bamboo, skulls, raffia, and rattan, and a few of these materials can be seen in Spirit Catcher. This assemblage piece caused many Los Angeles-based artists of color to see the straw and beads as a way to explore an organic and even mysterious sense of Blackness. Saar and this particular piece were also the subjects of a short television documentary entitled Spirit Catcher—The Art of Betye Saar, which aired on television in 1978.[24]

In the early 1980s, Saar taught in Los Angeles at UCLA and the Otis Art Institute. In her own work she approached a larger, room-sized scale, and created site-specific installations. These included altar-like shrines exploring the relationship between technology and spirituality, and incorporated her interests in mysticism and Voodoo. Through the pairing of computer chips with mystical amulets and charms, these monumental constructions suggested the need for an alliance of both systems of knowledge: the technical and the spiritual.

Saar continues to live and work in Los Angeles, working primarily in found object sculpture. She has been awarded honorary doctorate degrees by California College of Arts and Crafts, California Institute of the Arts, Massachusetts College of Art, Otis College of Art and Design, and San Francisco Art Institute.

Saar in 2016

As of 2016, she celebrated her work with a couple parties and a solo show of new work at Roberts and Tilton Gallery (now Roberts Projects).[25]

#### The Liberation of Aunt Jemima

[edit]

The Liberation of Aunt Jemima (1972) at the Smithsonian American Art Museum

Saar's 1972 artwork The Liberation of Aunt Jemima  was inspired by a knick knack she found of Aunt Jemima[26] although it seems like a painting, it is a three dimensional mixed media assemblage 11 3/4" x 8" x 3/4".[27] The journal Blacks in Higher Education states that "her painting offered a detailed history of the Black experience in America".[28] Saar shows Aunt Jemima exaggerated in every way by stereotypes. She wears a large exaggerated colored dress with a bright, checkered headpiece. Her skin is depicted as really Black; her eyes are large bulging out of her head. Her lips are large and highlighted with red color. She draws out the stereotype of being Black. The figure holds a broom in one hand, showing they were only good for cleaning, and stands on cotton representing slavery. The Woman's Art Journal states: "African American artists as diverse as Betye Saar reclaim and explore their identity. ‘Not good enough’ and ‘But good enough to serve.’"[29] While the piece shows the Aunt Jemima holding a cleaning tool in her right hand, it also shows her holding a rifle in her left. This allows Saar to establish a visual connection between Aunt Jemima and the concept of resistance. By doing so, Aunt Jemima is depicted as being a powerful figure who commands the attention and respect of the viewers.[30] Angela Davis has said the work launched the Black women's movement.[31]

In her 2016 article "Influences" for Frieze magazine, Saar explains directly about some of her artistic choices in the piece: "I found a little Aunt Jemima mammy figure, a caricature of a Black slave, like those later used to advertise pancakes. She had a broom in one hand, and, on the other side, I gave her a rifle. In front of her, I placed a little postcard, of a mammy with a mulatto child, which is another way Black women were exploited during slavery. I used the derogatory image to empower the Black woman by making her a revolutionary, like she was rebelling against her past enslavement."[32]

In the book Parodise [sic] of Ownership, Richard Schur states, "Saar deployed Aunt Jemima's image to promote cultural nationalism during the 1960s and 1970s[…] [she] sought to correct the injustice done by over one hundred years of stereotyped advertising and depicts Aunt Jemima in an angry, defiant, and/ or rebellious poses."[33] In the work, which was originally inspired by the assassination of Dr. Martin Luther King Jr.,[11] she wanted to promote support for political independence and break stereotypes used to describe Black women.

In "The Women's Art Journal Betye Saar: Extending the Frozen Monument", James Cristen Steward states: "Against the backdrop of pancake packaging is a grinning popped-eye 'Mammy" with a broom in one hand and a rifle in the other. In the foreground, another vintage caricature of a jaunty, almost flirtatious Mammy, one arm balancing a willing white child against her corset hourglass waste [sic] she simply allows the derogatory images to speak for themselves".[29] The broom symbolizes the domesticity forced upon Black women to occupy jobs in serving, confining them to specific places. White people's perspective on Black women was that they were only good for serving others. She portrays through her art the two representations of Black women and how stereotypes portray them by defeminizing and desexualizing them and reality. Saar's intention for having the stereotype of the mammy holding a rifle was to symbolize that Black women are strong and can endure anything, to represent a warrior.[26] Saar has stated that "the reasoning behind this decision is to empower Black women and not let the narrative of a white person determine how a Black women should view herself".[34]

## Film

[edit]

In 1971, Saar created a film entitled Colored Spade. Following the assassination of Dr. Martin Luther King Jr. in 1968, Saar began to work with the racist images of Black individuals that had become so popular in American culture. Saar decided to compile such images into a film that was based on the song from the musical Hair called Colored Spade, which contains a list of derogatory terms for African Americans. The film depicts a montage of caricatured images from the late-nineteenth and early-twentieth century culture, such as sheet music, comics, and food containers. Many of these images are animated by camera movements, zooms, and rapid cutting. Eventually, the images of Black individuals are replaced by images of racist organizations, which all culminate into a photograph of a white policeman. Saar zooms in on this image until the focus is lost, and then zooms out to reveal prominent figures from the Civil Rights movement, such as Dr. King and Angela Davis. This recontextualization of racist culture allows the issue to serve as evidence of white prejudice as opposed to Black degeneracy.[35]

## Political activism

[edit]

In the late 1960s, Saar's focus turned to the civil rights movement and issues of race. Black women artists such as Saar, Faith Ringgold, Adrian Piper, Howardena Pindell, and Barbara Chase-Riboud explored African American identities and actively rejected art world racism, while simultaneously being drawn to the cause of women's liberation.

Saar, in her artistic journey through various artistic and activist communities from Black nationalist to Black feminist and womanist, maintained a "mobile of identity" that permitted her to interact freely with each group. Saar met with other Black women artists at Suzanne Jackson's Gallery 32 in 1970. The resulting group show was titled Sapphire (You've Come a Long Way, Baby). This was likely the first contemporary African American women's exhibition in California, and included watercolorist Sue Irons, printmaker Yvonne Cole Meo, painter Suzanne Jackson, pop artist Eileen Abdulrashid, Gloria Bohanon, and Saar.[4][7][36]

When asked about the politics behind her art in a 2015 interview with writer Shelley Leopold, Saar stated, "I don't know how politics can be avoided. If you happen to be a young Black male, your parents are terrified that you're going to be arrested—if they hang out with a friend, are they going to be considered a gang? That kind of fear is one you have to pay attention to. It's not comfortable living in the United States. I'm born in Los Angeles, with middle class parents and so I never really had to be in a situation that tense. My grandmother lived in Watts and it's still really poor down there. People just do the best they can."[37]

Bettye Saar with fellow UCLA Bruin Kareem Abdul-Jabbar receiving The W.E.B. Du Bois Medal from Henry Louis Gates at Harvard on October 6, 2022.

### Letter campaign

[edit]

In the late 1990s, Saar was a recognizable and vocal critic of artist Kara Walker's work. Walker created artworks that some scholars said exhibited "the psychological dimension of stereotypes and the obscenity of the American racial unconscious".[38] Walker's controversial works included Gone, An Historical Romance of a Civil War as it Occurred Between the Dusky Thighs of One Young Negress and Her Heart (1994), and The End of Uncle Tom and Grand Allegorical Tableau of Eva in Heaven (1995).[39] The shocking images, her supporters said, challenged racist and stereotypical images of African Americans by offering stark images of the degradation of African Americans.[40]

Other critics, such as Saar and Howardena Pindell, disagreed with Walker's approach and believed the artist was reinforcing racism and racist stereotypes of African American life. In an NPR Radio interview, Saar stated, "... the work of Kara Walker was sort of revolting and negative and a form of betrayal to the slaves, particularly women and children, and that it was basically for the amusement and the investment of the white art establishment". The difference in age between Saar and her contemporaries and Walker can explain the older critics’ reactions to Walker's work.[40] When Walker received the John D. and Catherine T. MacArthur Foundation Genius Award in 1997, Saar wrote letters to people in the art industry, protesting the award and asking, "Are African Americans being betrayed under the guise of art?"[41]

## Solo exhibitions

[edit]

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* 1973 California State University, Los Angeles, California.
* 1975 Whitney Museum of American Art, New York, New York.
* 1976 Wadsworth Atheneum, Hartford, Connecticut and Monique Knowlton Gallery, New York, New York.
* 1977 Baun-Silverman Gallery, Los Angeles, California and San Francisco Museum of Modern Art, San Francisco, California.
* 1979 Baum-Silverman Gallery, Los Angeles, California.
* 1980 Studio Museum in Harlem, New York, New York.
* 1981 Baum-Silverman Gallery, Los Angeles, California and Monique Knowlton Gallery, New York, New York.
* 1982 Quay Gallery, San Francisco, California.
* 1983 Women's Art Movement, Adelaide, Australia and Canberra School of Art, Canberra Connecticut, Australia.
* 1984 California, Los Angeles, California and Georgia State University Art Gallery, Atlanta, Georgia.
* 1987 Pennsylvania Academy of the Fine Arts, Philadelphia, Pennsylvania and Massachusetts Institute of Technology, Cambridge, Massachusetts.
* 1988 Taichung Museum of Art, Taichung, Taiwan.
* 1989 City Gallery Wellington, Wellington, New Zealand and Art space, Auckland, New Zealand
* 1990 Museum of Contemporary Art, Los Angeles, California.
* 1991 Objects Gallery, Chicago, Illinois.
* 1992 The Ritual Journey. Joseloff Gallery, University of Hartford, Connecticut.
* 1993 Fresno Art Museum, Fresno, California.
* 1994 Santa Monica Museum of Art, Santa Monica, California.
* 1996 Des Moines Art Center, Des Moines, Iowa and The Palmer Museum of Art, Penn State College, Pennsylvania and de Saisset Museum, Santa Clara, California and Joslyn Art Museum, Omaha, Nebraska.
* 1997 Tacoma Art Museum, Tacoma, Washington.
* 1998 Michael Rosenfeld Gallery, New York, New York and Jan Baum Gallery, Los Angeles, California and California African American Museum, Los Angeles, California.
* 1999 University of New Mexico Art Museum, University of New Mexico, Albuquerque, New Mexico and Anderson Ranch Art Center, Snowmass, Colorado and The Detroit Institute of Arts, Detroit, Michigan.
* 2000 Savannah College of Art & Design, Savannah, Georgia and Michael Rosenfeld Gallery, New York City.
* 2002 Merrill Lynch & Co., Inc., Princeton, NJ
* 2005 University of Michigan Museum of Art, Ann Arbor[42]
* 2006 Crocker Art Museum, Sacramento, California
* 2014 Roberts & Tilton, Culver City, California
* 2016 Scottsdale Museum of Contemporary Art, Scottsdale, Arizona[43]
* 2016 Fondazione Prada, Milan Italy[44]
* 2016 Roberts & Tilton, Culver City, California
* 2017 Craft and Folk Art Museum (now Craft Contemporary), Los Angeles[44]
* 2018 Roberts Projects, Culver City, California[45]
* 2019 New York Historical Society, New York, NY
* 2019 Museum of Modern Art, New York, NY[46]
* 2019 LACMA, Los Angeles, CA[47][48][49][50]
* 2020 Morgan Library & Museum, New York, NY[51]
* 2021 Nasher Sculpture Center, Dallas, TX[52]
* 2022 Institute of Contemporary Art, Miami, FL[53]

## Awards and honors

[edit]

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* 1984 and 1974: National Endowment for the Arts Artist Fellowship
* 1990: 22nd Annual Artist Award, The Studio Museum in Harlem, New York
* 1990: J. Paul Getty Fund for the Visual Arts Fellowship
* 1991: Honorary Doctorate Degree: California College of the Arts
* 1991: John Simon Guggenheim Memorial Foundation[54]
* 1992: Honorary Doctorate Degrees: Otis College of Art and Design and San Francisco Art Institute
* 1992: James Van Der Zee Award, Brandywine Workshop, Philadelphia, Pennsylvania
* 1993: Distinguished Artist Award, Fresno Art Museum
* 1995: Honorary Doctorate Degrees: California Institute of the Arts and Massachusetts College of Art
* 1997: The Visual Artists Award, The Flintridge Foundation, Pasadena, California
* 1999: International Artist Award, Anderson Ranch Arts Center, Snowmass Village, Colorado[55]
* 2014: Edward MacDowell Medal[56]
* 2020: Wolfgang-Hahn-Preis Köln[57]

## Notable works in public collections

[edit]

* Aries Nymph (1966), University Museum of Contemporary Art, Amherst, Massachusetts[58]
* A Siege of Sirens (1966), Museum of Fine Arts, Boston and Museum of Modern Art, New York[59][60]
* Vision of El Cremo (1967), Palmer Museum of Art, State College, Pennsylvania[61]
* Black Girl's Window (1969), Museum of Modern Art, New York[62]
* Gris-Gris Box (1972), Museum of Contemporary Art, Los Angeles[63]
* The Liberation of Aunt Jemima (1972), Berkeley Art Museum and Pacific Film Archive, California[64]
* It's Only A Matter of Time (1974), Hirshhorn Museum and Sculpture Garden, Smithsonian Institution, Washington, DC[65]
* The Time Inbetween (1974), San Francisco Museum of Modern Art[66]
* Indigo Mercy (1975), Studio Museum in Harlem, New York[67]
* The Birds and The Beasts Were There (1976), Hirshhorn Museum and Sculpture Garden, Smithsonian Institution, Washington, DC[68]
* Dark Erotic Dream (1976), Hirshhorn Museum and Sculpture Garden, Smithsonian Institution, Washington, DC[69]
* Keep for Old Memoirs (1976), Museum of Modern Art, New York[70]
* Samadhi (1977), High Museum of Art, Atlanta[71]
* Twilight Awakening (1978), National Gallery of Art, Washington, DC[72]
* Window of Ancient Sirens (1979), Studio Museum in Harlem, New York[73]
* Dat Ol' Black Magic (1981), National Gallery of Art, Washington, DC[74]
* Ball of Fire (1985), Philadelphia Museum of Art[75]
* Cryptic Confessions, The Question (1988), Boca Raton Museum of Art, Florida[76]
* The Differences Between (1989), Museum of Fine Arts, Boston[77]
* House of Ancient Memory (1989), Walker Art Center, Minneapolis[78]
* La Luz (1989), Munson-Williams-Proctor Arts Institute, Utica, New York[79]
* Wishing for Winter (1989), Smithsonian Museum of American Art, Smithsonian Institution, Washington, DC[80]
* Ancestral Spirit Chair (1992), Smith College Museum of Art, Northampton, Massachusetts[81]
* Gris Gris Guardian (1990-1993), Los Angeles County Museum of Art[82]
* The Trickster (1994), National Gallery of Art, Washington, DC[83]
* Whitey's Way (1970-1996), Metropolitan Museum of Art, New York[84]
* Blow Top Blues: The Fire Next Time (1998), Minneapolis Institute of Art and National Gallery of Art, Washington, DC[85][86]
* I'll Bend But I Will Not Break (1998), Los Angeles County Museum of Art[87]
* The Long Memory (1998), Pennsylvania Academy of the Fine Arts, Philadelphia and Smith College Museum of Art, Northampton, Massachusetts[88][89]
* Maid-Rite (Mask Eyes) (1998), Pennsylvania Academy of the Fine Arts, Philadelphia[90]
* Mother and Children in Blue (1998), Whitney Museum of American Art, New York[91]
* Wot's Dat (1998) from the series Workers + Warriors: The Return of Aunt Jemima, Herbert F. Johnson Museum of Art, Ithaca, New York[92]

## References

[edit]

1. ^ Miranda, Carolina A. "For Betye Saar, there's no dwelling on the past", Los Angeles Times, Retrieved July 28, 2018.
2. ^ "Betye Saar". Biography. Archived from the original on 2018-05-24. Retrieved 2018-05-23.
3. ^ a b c "Betye Saar | American artist and educator". Encyclopedia Britannica. Retrieved 2018-02-17.
4. ^ a b c Betye, Saar (2016). Betye Saar: Uneasy Dancer. Mainetti, Mario, Fondazione Prada (Milan, Italy). Milan. ISBN 9788887029673. OCLC 959419696.`{{cite book}}`: CS1 maint: location missing publisher (link)
5. ^ a b Tani, Ellen Y. (2016-12-13). "Keeping Time in the Hands of Betye Saar: Betye Saar". American Quarterly. 68 (4): 1081–1109\. doi:10.1353/aq.2016.0082. ISSN 1080-6490. S2CID 152115209.
6. ^ a b Miranda, Carolina A. (April 29, 2016). "For Betye Saar, there's no dwelling on the past; the almost-90-year-old artist has too much future to think about". Los Angeles Times. Retrieved 2018-02-17.
7. ^ a b Carpenter, Jane H. (2004). Betye Saar. Pomegranate Communications. ISBN 978-0764923494.
8. ^ "Art Now and Then: Betye Saar". September 2015.
9. ^ Tani, Ellen Y. (2016-12-13). "Keeping Time in the Hands of Betye Saar: Betye Saar". American Quarterly. 68 (4): 1081–1109\. doi:10.1353/aq.2016.0082. ISSN 1080-6490. S2CID 152115209.
10. ^ "The Ordinary Becomes Mystical: A Conversation with Betye Saar". The Getty Iris. 2012-01-04. Retrieved 2018-02-17.
11. ^ a b Gotthardt, Alexxa (2017-10-26). "How Betye Saar Transformed Aunt Jemima into a Symbol of Black Power". Artsy. Retrieved 2020-03-05.
12. ^ "Betye Saar | Now Dig This! digital archive | Hammer Museum". Hammer Museum. Retrieved 2018-02-17.
13. ^ Betye, Saar; Lovell, Whitfield; Saar-Cavanaugh, Tracye; Stokes Sims, Lowery; Ulmer, Sean M. (2006). Betye Saar : migrations, transformations : September 8–October 28, 2006. Michael Rosenfeld Gallery. ISBN 978-1930416376. OCLC 75525110.
14. ^ Brooks, Reda; Russell, Bridgette. "How a visit to the Field inspired Betye Saar's art". Field Museum of Natural History.
15. ^ Bernier, Celeste-Marie (2009). African American visual arts : from slavery to the present. University of North Carolina Press. ISBN 9780807832561. OCLC 646771766.[page needed]
16. ^ Prabhu, Vas (1990). "Instructional Resources: Contemporary Art: Familiar Objects in New Contexts". Art Education. 43 (4): 25–32\. doi:10.2307/3193213. JSTOR 3193213.
17. ^ "Betye Saar – Record for Hattie (1975)". www.artsy.net.
18. ^ a b c Dallow, Jessica (2004). "Reclaiming Histories: Betye and Alison Saar, Feminism, and the Representation of Black Womanhood". Feminist Studies. 30 (1): 75–113\. JSTOR 3178559.
19. ^ "Black Girl's Window – Betye Saar – Now Dig This! digital archive". Hammer Museum.
20. ^ "Life Is a Collage for Artist Betye Saar". NPR.org. Retrieved 2018-02-17.
21. ^ Farrington, Lisa E. (2005). Creating their own image : the history of African-American women artists. Oxford: Oxford University Press. pp. 162–167. ISBN 978-0195167214. OCLC 53144618.
22. ^ "Women's Art Movement: Summary record 1974–1986". State Library of South Australia. 24 January 2017. Retrieved 26 January 2022.
23. ^ "Betye Saar: African-American artist, known for her work in the field of assemblage". MyArtistsList. 2015-04-14. Archived from the original on February 22, 2016. Retrieved 2018-02-17.
24. ^ Nelson, Steven (2018). "Ritual, Politics, and Transformation: Betye Saar". Sculpture. 37: 20–25 - via EBSCOhost.
25. ^ Leopold, Shelley (2015-11-13). "Betye Saar: Reflecting American Culture Through Assemblage Art". KCET. Retrieved 2019-03-14.
26. ^ a b Betye Saar: The Liberation of Aunt Jemima, 2010-03-22, archived from the original on 2021-12-22, retrieved 2019-06-06
27. ^ "Race/Ethnicity". www.bluffton.edu. Retrieved 2019-06-06.
28. ^ "Book Note: Painting Black History". The Journal of Blacks in Higher Education (51): 118. 2006. ISSN 1077-3711. JSTOR 25073451.
29. ^ a b Langer, Cassandra (1994). "Review of Dirt & Domesticity: Constructions of the Feminine". Woman's Art Journal. 15 (1): 51. doi:10.2307/1358500. ISSN 0270-7993. JSTOR 1358500.
30. ^ Cooks, Bridget (1995). "See Me Now". Camera Obscura. 36 (3): 66–83\. doi:10.1215/02705346-12-3_36-66.
31. ^ Nittle, Nadra (September 23, 2021). "Betye Saar: the brilliant artist who reversed and radicalised racist stereotypes". The Guardian. Retrieved September 23, 2021.
32. ^ Saar, Betye. "Influences: Betye Saar". Frieze.[permanent dead link]
33. ^ Schur, Richard L. (2009), ""Fair Use" and the Circulation of Racialized Texts", Parodies of Ownership, Hip-Hop Aesthetics and Intellectual Property Law, University of Michigan Press: 99–138, doi:10.2307/j.ctv65sx2s.9, JSTOR j.ctv65sx2s.9
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## Further reading

[edit]

* Paysour, Fleur. "Wonders of the House of Saar." International Review of African American Art vol. 20, no. 3 (2005), pp. 51–53
* Willette, Jeanne S. M. "Stitching Lives: Fabric in the Art of Betye Saar." Fiberarts vol. 23 (March/April 1997), pp. 44–81
* Van Proyen, M. "A Conversation with Betye and Alison Saar" [interview]. Artweek v. 22 (August 15, 1991) pp. 3+
* Etra, John. "Family Ties." ARTnews vol. 90 (May 1991), pp. 128–133.
* Betye, Saar; Steward, James Christen (2005). Betye Saar: Extending the Frozen Moment. Ann Arbor; Berkeley: University of Michigan Museum of Art. ISBN 978-0520246621. OCLC 475795090.
* Farris, Phoebe. "Saar, Betye" [entry in] Women Artists of Color: A Biocritical Sourcebook to 20th Century Artists in the Americas. Phoebe Farris, ed. Westport, Connecticut: 1999. pp. 333–339. Entry includes biography, selected exhibitions, 41-item bibliography, and biographical essay. ISBN 978-0313303746 OCLC 501018300
* Jones, Kellie et al. Now dig this! : art & Black Los Angeles, 1960–1980. 2011. Los Angeles: Hammer Museum, 2011. ISBN 9783791351360 OCLC 729342146
* Jones, Kellie. South of Pico: African American Artists in Los Angeles in the 1960s and 1970s. Durham: Duke University Press, 2017.
* Jane H Carpenter with Betye Saar, The David C. Driskell Series of African American Art: Volume II.
* Betye Saar, Extending the Frozen Movement.
* Saar, Betye; Lovell, Whitfield; Saar-Cavanaugh, Tracye; Sims, Lowery Stokes; Ulmer, Sean M. (2006). Betye Saar : Migrations, Transformations: September 8 – October 28, 2006. New York: Michael Rosenfeld Gallery. ISBN 978-1930416376. OCLC 75525110.
* "LA Times" (PDF).
* "Betye Saar, The Liberation of Aunt Jemima 1972". 2011-09-28.

## External links

[edit]

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* Official website
* Betye Saar at Roberts Projects, Los Angeles, CA

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