Out of the 35 unique nodes in the circle of Apache, the subject described as "Man Wearing Headband and Breechcloth" (Library of Congress of description) is represented in 4 of the images. One of the titles describes him as simply "Apache" while other image titles focus on nature and features of the landscape in the images: "By the Sycamore" "Bathing Pool" (or "By the Pool") and "The Pool" Closer examination of these images reveals that it is most likely that the same subject is featured in all of them. How do we explain Curtis' fixation on this subject? To what extent are these representations "posed," in order to construct and support Curtis' claims of realism: "Therefore, being directly from Nature, the accompanying pictures show what actually exists or has recently existed…, not what the artist in his studio may presume the Indian and his surroundings to be."8
2. Navaho, a Tribe of Mythical Figures?
For the images that comprise the Navaho, the networks contains far more multiple connections than those of other tribes. The areas within the network that contain these multiple connections are primarily the images of the subjects performing mythical figures during a ritual: "Haschelti," "Haschenzhini," "Gaaskidi," etc.... Using the search filter for the column "mythical" in the dataset, the visualization shows that while mythical figures are only referred to once for the Apache and none for the Jicarilla, 12 out of total 33 images of the Navaho that contain human subjects are of these fully masked figures, many of them depicted in multiple images. Without drawing any definitive analysis from this finding, one can simply state that this "distant view" allows such patterns that would have been difficult to notice in digital exhibits. Is the Navaho tribe particularly more invested in these ceremonies than the other tribes are? As with the example of the "Man Wearing Headband and Breechcloth," Curtis' documentation of the each of the tribes fixates on certain subjects.
3. Women of Jicarilla