Tag: Indigenous Art

Can You Copyright a Totem Pole?

View of a modern building surrounded by trees on a rocky shoreline under a cloudy sky.

Photo: Author

Can the individual or individuals who design and carve a totem pole claim copyright protection for their work? This question crossed my mind during my recent visit to Haida Gwaii, those mysterious fog-shrouded islands in the North Pacific about 150 kilometers west of the British Columbia mainland, just south of Alaska. The home of the Haida, skilled mariners and master artists and carvers. I have always wanted to visit Haida Gwaii and last month my wife and I finally made the dream come true, as the photo above will attest.

Today Haida artists work in all media, copper and silver jewellery, weaving, paintings, carved small objects such as bowls, spoons and miniature ceremonial objects, often in jade and argillite (a form of hard slate found only on Haida Gwaii) and, most famously, large wooden totem poles, typically between 40 and 50 feet tall. It was the late 19th century photos of Skidegate and other Haida villages that made the islands famous. Curved shingle beaches fringed with cedar beam houses, each with its clan totem in front, with the thick untamed forest behind, as shown in this 1878 photograph by George M. Dawson.

Black and white photograph of totem poles and a historic building along a beach, with canoes in the foreground and trees in the background.

Public domain: Wikimedia Commons

Those days are gone, although the beautiful Haida Gwaii museum and cultural centre in Skidegate, captured in my photo above, attempts to recapture the romance of those early days. Most of the villages were abandoned as disease decimated the Haida population. The survivors were encouraged by the missionaries to resettle in one or two centres. Carving of totems was actively discouraged. Cultural traditions such as the potlatch were outlawed by the government of the day. Many poles were taken away to museums around the world, such as the British Museum, Humboldt Museum in Berlin, Royal Ontario Museum in Toronto and the American Museum of Natural History in New York, while those that remained were left to be reclaimed by nature as part of the natural cycle of birth and death. And yet, today, it is still possible to see a few remnants of 19th century poles, while a number of new poles have been carved and erected in recent years, including those at the Haida Gwaii museum. The totems are an indelible signature and symbol of the Haida nation (although a number of other First Nations along the B.C. and Alaska coasts also carved similar poles). However, are they also individual works that can be protected by copyright? The answer, in most instances, seems to be yes. It depends on whether the pole can be attributed to an individual or a small group of individuals as “joint authors” (or in the case of paid employees, to a corporation that employed them). Traditionally a pole belonged to the clan (the Haida have two clans, or “moieties”, raven and eagle) or family that resided in a dwelling featuring a pole, but nonetheless if an individual pole can be identified with a specific artist, modern copyright protection would apply.

The day we visited the Museum in Skidegate, there was lots of activity in the carving shed. Two poles were being worked on. I chatted with a couple of the carvers and learned that each had a specialized role, but none of the carvers we spoke to were “in charge” of the pole. That role belonged to “Norman”, who had the commission for the poles and who also appeared to be the designer. The others were chiselling and smoothing, following his designs that had been stencilled on to the wood. These poles are apparently destined to be erected on the waterfront in the nearby village of Skidegate.

A workshop interior with two men carving a large wooden log, surrounded by tables with tools and wood shavings on the floor. Natural light enters from a window, and another wooden structure is visible in the background.

Photo: Author

The master carver/commissioning entity (Norman?) should be able to assert copyright over the work, even though some of the actual carving was done by others. Copyright can be held by the master artist even though they may not have personally executed every element of a work. This was the case with the famous glass artist Dale Chihuly who was sued by one of his staff, one Michael Moi, who claimed that he was not just an employee in Chihuly’s studio but a co-creator. At the time (2017) I wrote a blog post in which I pointed out that in a studio controlled by a master artist (like Chihuly or Andy Warhol for example), the master could legitimately claim to be the creator if they exercised overall artistic control. That included “signing off” or authenticating the work as meeting their standards. The US District Court in Seattle was apparently of the same mind as Moi’s claim was thrown out in 2019.

What about joint authorship being shared among the carvers? There are provisions in Canadian copyright law for joint authorship, with no limit on the number of authors who can be involved, but it is generally accepted there must be intent and mutual understanding from the outset on the part of all parties that the work will be one of joint authorship (a US concept that has been applied in Canadian legal cases). A joint work exists, subject to mutual agreement, where the work of one author is not distinct from the work of the other(s), although the contribution of each party does not have to be precisely equal. But it must be substantial. There needs to be joint labour in execution even if one contribution is qualitatively or quantitively inferior to the other. Therefore, it is possible that two or more carvers could execute a work where they could claim to be joint authors, or co-owners of the copyright in the work. This, however, does not seem to be the case with notable Haida totem poles carved in recent years.

The most notable individual names in Haida pole carving (apologies to anyone I have inadvertently left out who should be included) are, using their English language names, Charles Edenshaw (1839-1924), Bill Reid (1920-98), Robert Davidson (b. 1946) and Jim Hart (b. 1952). Interestingly, but perhaps not surprisingly, Reid, Davidson and Hart are all related to Edenshaw. He was Reid’s great-great uncle and great grandfather to both Davidson and Hart. Hart, a member of the Order of Canada, has been a prolific pole carver, and there are several well-known poles directly associated with him. Among these are the Reconciliation Pole at UBC, erected in 2017 and other poles at the university’s Museum of Anthropology. These poles are all recognized as the works of Jim Hart. As such he would have a copyright claim on the design of his poles, even if they followed traditional designs. He could not stop someone else from using a similar traditional design, but he could prevent copying of his precise expression of those designs. Photos of the poles, however, such as those at the top of this blog, are not protected by copyright under what is commonly referrred to as the “freedom of panorama”. Section 32.2(1) (b) (ii) of the Canadian Copyright Act applies.

Just in case you were wondering, this says;

“It is not an infringement of copyright…for any person to reproduce, in a painting, drawing, engraving, photograph…a sculpture or work of artistic craftsmanship…that is permanently situated in a public place or building”

Whew. My photograph above is not infringing.

Back to Jim Hart. I have focussed on Hart because I had a brief personal encounter with him and one of his carved works in an unusual place for a totem pole, Seoul, Korea some 35 years ago, when we were both much younger. At the time, 1990, I was an officer at the Canadian Embassy. Then, as now, the embassy was actively working to promote increased trade and investment between Canada and Korea and to promote bilateral ties, we organized a Canada Week in March of 1990. There were a series of cultural and business events, including the opening of a major Canadian Trade Show at the KOEX, an exhibition centre in Seoul. Someone in Ottawa had the bright idea of shipping a pole carved by Hart to Seoul as a cultural attraction to help promote Canada Week. The pole had been shipped from Vancouver to Yokohama to be part of the Canadian pavilion at the Yokohama Expo ’89. Why not send it on to Seoul before it was shipped back to Canada? As a result, one of my key tasks was to negotiate with various Korean municipal authorities to have the pole erected at the front entrance of the KOEX. In a note of binational solidarity, Hart’s enormous pole was to be matched with two Korean jangseung, smaller (about 6 feet) poles that traditionally were erected at the entrance to Korean villages. They feature carved faces designed to frighten off evil spirits and bear some resemblance to small totem poles. While there is no proven cultural or genetic connection between Koreans and North American Indigenous peoples, Koreans are fascinated with the possibilities, and this “hook” gave us a real publicity boost.

A collection of wooden totem poles with carved faces, standing in a garden area. The background features a stone wall and bare trees under a clear sky.

Image: Shutterstock.com

The difficulties we faced in finding a suitable site in front of the exhibition building, and then getting approval from the municipal authorities and the utlities seemed insurmountable—but we did it. The digger went to work to excavate the hole for the pole—until buried electrical wiring was discovered. A quick adjustment was made and Hart’s pole was exhibited “lying down”, on its back, with the top of the pole slightly raised, under a plexiglass cover in front of the main entrance. Erecting the jangseung upright beside them was relatively simple by comparison. Before we knew it Korean children were clambering all over it, and we had to hire a security guard to shoo them away before the big opening the next day. On March 27, 1990 Canada Week at the KOEX opened with widespread Korean media coverage. Jim Hart, who was there, performed a ceremony around the pole and was interviewed by the Korean media. Two Canadian pianists, Anagnosen and Kinton who, it appears, are still actively performing, played just inside the entrance. The event was a huge success. I breathed a deep sigh of relief. Jim Hart and his work of art had helped make it all happen. I don’t know what has happened to that particular pole. It was shipped back to Canada and may today be looking out over the beach at Massett, Haida Gwaii, Jim Hart’s home. I had hoped to make contact with him during our visit there but regrettably was not able to do so. 

I realize I have taken a very long detour to answer the question as to whether a totem pole can be copyrighted. While Indigenous cultural expression does not always align well with western legal concepts, partly because of the individuality requirements and time limitations of works protected by copyright statute, I hope I have demonstrated that, yes, a unique totem pole in which identifiable individual or joint authorship can be determined, is indeed protected by copyright.  

© Hugh Stephens, 2026. All Rights Reserved.

Update: I have subsequently learned, upon reading the recently released book 7IDANSOO James Hart: A Monumental Practice, published by the Audain Art Museum, that the pole in question, a replica of a 19th century pole that once stood at the now-abandoned village of Yan across the estuary from Old Masset, was installed at Yan in 1991, where it stands to this day. The Audain book is a comprehensive catalogue of Hart’s life and work, beautifully edited and presented.

Indigenous Art and Cultural Appropriation: The Art Scandal Involving Fake Norval Morrisseau Works is Finally Coming to a Close

Credit: Ontario Provincial Police

It has been reported in the media that the “principal architect” of the Norval Morrisseau art fraud, one David Voss, has been sentenced to five years in jail for his role in this widespread and long-running criminal enterprise. Co-conspirator Gary Lamont is also serving 5 years. Six others, including some of those involved in producing and distributing the fakes, have also been charged. Hopefully this will bring closure to this high-profile art scandal, but a lot of damage has been done to Morrisseau, his legacy and to Indigenous art in general, as well as to collectors and the art market for Indigenous works.

In the past I have written about the challenges faced by Indigenous peoples and artists in protecting their works and cultural heritage (for example, here, here and here). Copyright provides an inadequate framework to protect works of collective traditional culture, an issue that the World Intellectual Property Organization (WIPO) is working hard to address. This year WIPO reached agreement on a new treaty covering genetic resources and associated traditional knowledge. Once ratified by 15 member states, the treaty will, according to WIPO, “establish in international law a new disclosure requirement for patent applicants whose inventions are based on genetic resources and/or associated traditional knowledge”.  It’s a start but, to the disappointment of some, what it does not do is address the issue of “traditional cultural expression”. Earlier drafts of the treaty went beyond genetic resources to include means to protect and control traditional cultural practices and knowledge, such music, dance, art and handicrafts. This would have given Indigenous peoples the ability to preserve cultural integrity as well as rights of attribution. That apparently was a step too far, but if the treaty dealing with genetic resources enters into force, this could give impetus to further diplomatic work to develop a treaty covering traditional cultural expression.

Cultural appropriation and borderline copyright infringement is particularly prevalent when it comes to the visual arts. Indigenous artists, although entitled to copyright protection on their individual works, have nonetheless found lookalikes marketed as native works, although most such knock offs do not normally infringe copyright because they are not reproductions of the work of any individual artist. Rather, they are cheap copies of a genre. What is being infringed is a cultural tradition, and is a pervasive form of cultural appropriation. While knock-offs and lookalikes are one thing, out and out art fraud is even more outrageous. The most high profile example is the art fraud scandal involving the late Anishinaabe (Ojibwe) artist, Norval Morrisseau, who is the ultimate victim.

Morrisseau, who died in 2007, is best known as the founder of the Woodland school of art. A self-taught artist from northern Ontario, he went on to great heights artistically and to some lows personally, including struggles with alcoholism and addiction. Labelled by French modernist artist Marc Chagall as the “Picasso of the North’, Morrisseau was a prolific artist who at times is known to have sold some of his works for a pittance when financial need presented itself. This laid the foundations for an audacious and long-running scheme, dating back to the late 1990s, to produce fakes of Morrisseau’s works, some of which have been displayed in prominent galleries and which have sold for considerable sums. These are not clever forgeries of Morrisseau works, they are outright fakes, works that were never produced by him but which replicate his style and were amazingly “found”, stored in abandoned garages, barns and auction houses. The fraud continued after Morrisseau’s death, reaching an industrial-scale with fakes in the thousands flooding the art market. Writer Luc Rinaldi, writing in The Walrus has an excellent summary of Morrisseau’s background and the complicated and long running fraud investigation and trials.

The case itself is a cautionary tale for art collectors. For years, rumours had been whispered about Morrisseau fakes circulating in the art market. In 2012 a prominent musician but novice art collector, Kevin Hearn, learned he had been ripped off over a supposedly genuine Morrisseau work. It was not until he sued the seller, the Maslak McLeod Gallery in Toronto, for selling him the fake work along with providing a fraudulent certificate of provenance, that things really got serious. Hearn lost the first round when the judge declared he could not determine conclusively if the work in question, Spirit Energy of Mother Earth, was a fake although he accepted that fraudulent works were being produced on a large scale. Hearn appealed and this time was successful, winning a $60,000 judgment against the gallery which, according to press reports, has never been paid. No matter. For Hearn it was vindication.

At the time the trials were being held, filmmaker Jamie Kastner was making “There Are No Fakes”, a two hour documentary about the fraud, featuring some of those who actually painted the fakes, gallery owners (some of whom have lost their reputation; one has been charged as part of the fraud), art experts, lawyers from both sides, friends and associates of Morrisseau-the full panoply. The film also delved into the dark side of the fraud; the drug dealing and sexual abuse engaged in by one of the main organizers of the scheme. There are other backstories in the film as well, defamation suits and harassment. Some owners of what have turned out to be fakes were determined to deny the truth, either because they refused to believe they had been hoodwinked or to protect their investments. All in all, it is a pretty sordid tale.

What the film did, however, was to provide a road map for the police who, until this time, had turned a blind eye to this “white collar crime”.  Spurred on by the film, the Thunder Bay Police Service along with the Ontario Provincial Police finally dedicated the resources necessary to go after the perpetrators, who had more or less been hiding in plain sight. For years the excuse in the art world was, “No one has ever proven in court that any of the works are fakes” (thus the name of the film). The end result, so far, is the conviction and jailing of the two main architects of the fraud, lesser penalties for others involved and pending trials for still others.

The eventual bringing to justice of the lead perpetrators involves more than just clamping down on white collar crime and bringing justice, of sorts, to collectors and art museums. It also finally tackles the issue of cultural appropriation. There is no doubt that Morrisseau’s work has been tainted and his legacy damaged. Not only that, the spirituality and personal expression that he incorporated in his work has been denigrated and reduced to lines on canvas devoid of any deeper meaning. As reported in The Art Newspaper, Kevin Hearn in his victim impact statement said of Voss, the convicted perpetrator, “His calculated fraud has not only stolen and utilised Norval’s identity as expressed in his work, Voss has also exploited the art world and Indigenous culture.”

It is difficult for Indigenous artists to protect their work and to earn a respectable living from it. Fighting an influx of fake native art cheaply fabricated in Asia is an ongoing problem, especially when the problem is more one of cultural appropriation than direct copyright infringement. In Canada, unlike the US, there is no legislation to prevent non-Indigenous works from being passed off as Indigenous created. But there is also copyright infringement where the work of native artists is hijacked and reproduced without permission or attribution, often in the form of paintings, artwork and clothing designs sold on the internet. And then there is outright fraud, as practiced in the Morrisseau case, where the integrity of the oeuvre is undermined by the proliferation of fakes.

Hopefully now that the fraud has been proven beyond any doubt, and a technical means established to differentiate the fakes from the real (the fraud became so widespread that the perpetrators resorted to a “paint-by-numbers” process, which can be identified through infrared technology), the genuine works of Morrisseau will speak for themselves even louder. After two decades of skullduggery, it took a high-profile civil trial and an award nominated documentary film for the wheels of justice to finally turn and bring closure to this sordid, complex and unhappy story.

© Hugh Stephens, 2024. All Rights Reserved.