Artist RYAN! Feddersen flips the script on Native American stereotypes

With interactive installations, the artist proves heritage isn’t stuck in the past.

Ryan Feddersen in her Tacoma back yard

RYAN! Feddersen displays one of her “Coyote Now” panels (which viewers are asked to color in) outside her backyard studio in Tacoma June 29, 2018. (Photo by Matt M. McKnight/Crosscut)

TACOMA — In the outbuilding behind her 1907 home, RYAN! Feddersen is making coyote bones. The artist’s worktable is covered in what looks like the remains of a strange and vibrant feast: two crock pots spackled with a rainbow of burbled colors next to a sheet pan heavily scattered with spindly sticks of green, purple and indigo. Also visible: a soup ladle, funnel and paring knife, all coated in wax.

Feddersen gently opens a rubbery blue mold to reveal voids in the shape of metatarsal bones. This is how she forms “Coyote Bones,” which are the crayons used in her interactive art installation series called Coyote Now. With wall-sized scrolls of coloring-book panels, Feddersen shares her modern take on traditional Native American Coyote stories. (Coyote is addicted to technology; Coyote gets caught up in Russian propaganda online.) In the lore of the Interior Salish peoples, she explains, “When Coyote is killed at the end the story, all it takes is a scrap of bone or fur to bring him back to life.”

Box of Feddersen's Coyote Bones
A sample box of Feddersen’s “Coyote Bones” crayons, which viewers use to color in her Coyote Now wall installations. (Courtesy of the artist)

An enrolled member of the Confederated Tribes of the Colville Reservation (her heritage includes Okanogan and Arrow Lakes), Feddersen sees a connection between Coyote’s immortality trick and contemporary Native American identity. “As long as we continue to wield our creativity,” she says, “our culture will stay alive.”

And while she’s been putting that belief into action with a huge output of work recently, Feddersen, who turns 34 this year, didn’t always want to be an artist. Growing up off-reservation in Wenatchee, she was surrounded by an art-making family, including her uncle Joe Feddersen, an acclaimed printmaker, weaver and sculptor.



But as a kid, she says, “I wanted to be a Supreme Court Justice.”

That alternate judicial life is easy to imagine, given her measured vibe and studied point of view. She would make a cool Justice, too — a streak of teal in her dark brown hair, a coyote pendant around her neck, her first name spelled all in capital letters with an exclamation point. (Feddersen uses RYAN! professionally because she is tired of being asked about why she has a “boy’s name” and also, she thinks the punctuation is more feminine.)

Instead, she attended the Institute of American Indian Arts in Santa Fe and earned a BFA from Cornish College of the Arts in 2009. After graduating, Feddersen tried to juggle arts administration work with art making. But a couple years ago, she realized she wasn’t able to do both, so she decided to quit her job at 4Culture and commit fully to her art. “I wanted to take advantage of the opportunities I was being offered,” Feddersen says. “And then see how it goes.”

It’s going well. After a busy 2017 (including three residencies and work in 11 group shows), over the next six months she’ll have solo shows in Santa Cruz and Spokane, a public art installation on Tacoma’s Prairie Line Trail, work exhibited in Colorado, Wyoming, Ellensburg and at both the Washington State History Museum and in yəhaw̓, the Seattle Office of Arts & Culture’s inaugural show at the new King Street Station space.

Andrea Carlson's Anti-Retro at MONA
Andrea Carlson’s “Anti-Retro,” featured in In Red Ink, a new exhibit Feddersen curated for the Museum of Northwest Art (Courtesy of the artist and Highpoint Editions)


This week marks the opening of In Red Ink, a major exhibit of contemporary Native American work she curated for the Museum of Northwest Art in La Conner. Featuring work by 20 artists, including Alison Marks (Tlingit), Andrea Carlson (Ojibwe), Matika Wilbur (Swinomish and Tulalip) and her Uncle Joe, Feddersen says she was specifically seeking artists immediately identifiable as contemporary. “I’m working to dispel stereotypes,” she says. “There are lots of pieces with pop culture references because Native culture is continuously informed by the contemporary American culture we are living in.”

Ryan Feddersen
Detail image from Feddersen’s “Unveiling the Romantic West,” in which viewers use their own warm hands to reveal hidden truths of history. (Courtesy of the artist) 

It’s a point emphasized by The Post Human Archive, the immersive installation Feddersen created for Seattle Art Museum in response to the exhibit Double Exposure: Edward S. Curtis. “There is such a romantic legacy of his work,” she says. “People think it’s historical, but it neglects history.”

Lamenting that Native people are still thwarted by Curtis’s legacy, Feddersen points out that the photographer’s vast documentation of Native Americans was funded by J.P. Morgan, “who had a vested interest in destroying the Native way of life” in the name of Manifest Destiny. “Curtis had to portray Natives as incapable of existing in the modern world, so they could be moved somewhere else,” she says.

Ryan Feddersen at SAM
Feddersen in front of the two background options in The Post Human Archive at SAM. (Photo by Natali Wiseman)

In her SAM piece, visitors take a photo of themselves in front of a background (either an office cube or viewpoint on the Puget Sound). Feddersen then “documents” them in an online archive, in the guise of the “A.I. Center for Ethnography.” Like Curtis, she doesn’t use names in the photos, just “types” (“A Picnic Goer,” “CEO’s Daughter”). “I am trying to give people the experience of having an outside force define and document you,” she says.

Giving people lasting experiences is key to much of Feddersen’s work. “I don’t generally make things that are salable,” she says. “I think about action and how action can amplify metaphor.” In previous work, she’s used thermochromatic ink (which becomes transparent when touched by a warm hand) to reveal truths hiding behind misconceptions about Native history — a map of the U.S. uncovers the vast number of boarding schools where Native children were forced to unlearn their traditions and language; famous paintings of Native meetings with Lewis and Clark are revealed as inaccurate in both intent and environmental detail.

“In Native communities, art isn’t supposed to be put on a pedestal or in a vitrine. It’s for community use,” Feddersen says. “That’s why my work can be touched. My art exists as people are interacting with it.”

Ryan Feddersen
Partial view of Feddersen’s “Black Snake Rising.” (Courtesy of the artist) 


Her forthcoming piece for Tacoma’s Prairie Line will allow visitors to play at trading items (antler tools, obsidian, shells) that were exchanged between tribes across North America long before Whites arrived and “established” trade via railway. In “Black Snake Rising,” an evolving wall-piece originally created for a Standing Rock benefit, sinister ropes of snaky oil are entangled with human detritus, from plastic bottles to a VW Bug. Visitors are invited to stick decals on the wall, contributing more pollution to the mess, and reenacting the environmental damage we do in real life.

While her subject matter is weighty, she creates deliberately playful entry points (coloring, stickering, snapshots) to draw people in. “I want to be a provocateur,” Feddersen says, “but I want the audience to come with me by choice, not because they were pushed.” Using the age-old tools of folklore — warnings coated in wisdom and wit — she’s shaping a new genre: the lore of the here and now.


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