Black wedding vase with feather design and a very unique piece by Popovi alone please call for details
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Popovi Da, San Ildefonso, Black wedding vase with feather design and a very unique piece by Popovi alone please call for details
Popovi Da
San Ildefonso
12 1/2 in H by 10 1/2 in Dia
jlsih1150
$ CALL
Black wedding vase with feather design and a very unique piece by Popovi alone please call for details
Condition: Excellentℑs=4
Signature: None

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Popovi Da

San Ildefonso
Popovi Da and Maria Martinez
A band of feathers around the shoulder of a black on black wedding vase
 

Popovi Da (1922-1971) was the youngest son of Julian and Maria Martinez. He was named Antonio Jose Martinez at birth but changed that legally to Popovi Da (Red Fox) in 1948. He grew up learning to make pottery with his parents while he attended the San Ildefonso school, then Santa Fe Indian School. Among his fellow students at SFIS were Harrison Begay, Quincy Tahoma, Allan Houser, Pablita Velarde and Andy Tsihnahjinnie. It was in their company that he developed really fine technical skills as a painter, jeweler and watercolor artist creating works featuring wildlife, geometric designs and abstract symbolism.

He was drafted by the US Army in 1944 and was stationed at Los Alamos and the Manhattan Project. After he was discharged from the Army, he and his wife Anita returned to San Ildefonso and opened the Popovi Da Studio of Indian Arts. The Studio offered works for sale from many San Ildefonso potters and included a museum of some of the finest works by Popovi's mother and by other fine Native American artists. Popovi served as Director of the School of American Research, Chairman of the All-Indian Pueblo Council and served on the board of the New Mexico Arts Commission during those years. He also served six terms as Governor of San Ildefonso Pueblo.

He began painting pottery with Maria and his sister-in-law Santana around 1950. At first Santana would outline the designs and Popovi would fill them in. In 1956 Maria enrolled him in painting pots full time for her. He also took over the digging and preparing of clay as his father had done before him and became Maria's sole working partner. At that point Maria changed her signature from Marie back to Maria and they signed Maria and Popovi together, and later added a date. It was during those years that he began working to revive the making of polychrome pottery at San Ildefonso after 40 years of producing primarily black-on-black wares. He didn't make a pot alone until 1962. It was after that that he was sometimes too busy with his own pieces, politics and religious affairs of the pueblo to paint for Maria. That was when Maria's signature became Maria Poveka and the pieces were undecorated. However, Popovi's technical decorating skills were so high that his pieces alone and those he made with Maria are among the most valuable and most collectible of all Pueblo pottery.

Popovi was known as the Great Experimenter because he developed the techniques for producing the gunmetal and sienna finishes, both produced by manipulating the firing process. It was Popovi who also is believed to have developed the first turquoise inlay, a technique now employed by maybe 100 different potters in several different tribes. Sgraffito (ie: to scratch) is another technique pioneered at San Ildefonso by Popovi Da as it had never been used before on San Ildefonso pottery.

Popovi began working to revive the San Ildefonso polychrome style in 1956 and entered the first polychrome piece he was happy with in the Gallup Inter-Tribal Ceremonial in 1957. It earned the Best of Class ribbon. In 1967 the Institute of American Indian Art presented the Three Generations show in Santa Fe, NM, and at the US Department of the Interior in Washington, DC, featuring works by Maria, Popovi and Popovi's son Tony Da. Since his untimely death Popovi's work has been featured in several major exhibitions and shows and some of his pieces are in the permanent collections of several major museums around the world, including the Smithsonian Institution in Washington, DC and the the Museum Fur Volkerfunde in Berlin, Germany.

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San Ildefonso Pueblo

Sacred Black Mesa
Black Mesa at San Ildefonso Pueblo

San Ildefonso Pueblo is located about twenty miles northwest of Santa Fe, New Mexico, mostly on the eastern bank of the Rio Grande. Although their ancestry has been traced as far back as abandoned pueblos in the Mesa Verde area in southwestern Colorado, the most recent ancestral home of the people of San Ildefonso is in the area of Bandelier National Monument, the prehistoric villages of Tyuonyi, Otowi, Navawi and Tsankawi specifically. The area of Tsankawi abuts the reservation on its northwest side.

The San Ildefonso name was given to the village in 1617 when a mission church was established. Before then the village was called Powhoge, "where the water cuts through" (in Tewa). Today's pueblo was established as long ago as the 1300's and when the Spanish arrived in 1540 they estimated the village population at about 2,000.

That village mission was destroyed during the Pueblo Revolt of 1680 and when Don Diego de Vargas returned to reclaim the San Ildefonso area in 1694, he found virtually the entire tribe on top of nearby Black Mesa. After an extended siege the two sides negotiated a treaty and the people returned to their village. However, the next 250 years were not good for them. Finally, the Spanish swine flu pandemic of 1918 reduced the tribe's population to about 90. The tribe's population has increased to more than 600 today but the only economic activity available for most on the pueblo involves the creation of art in one form or another. The only other jobs are off-pueblo. San Ildefonso's population is small compared to neighboring Santa Clara Pueblo, but the pueblo maintains its own religious traditions and ceremonial feast days.

San Ildefonso has produced fine ceramic art since early pre-Columbian times. The pueblo is most known for being the home of the most famous Pueblo Indian potter, Maria Martinez. Many other excellent potters have produced quality pottery from this pueblo, too, among them: Blue Corn, Tonita and Juan Roybal, Dora Tse Pe and Rose Gonzales. Of course the descendants of Maria Martinez are still important pillars of San Ildefonso's pottery tradition. Maria's influence reached far and wide, so far and wide that even Juan Quezada, founder of the Mata Ortiz pottery renaissance in Chihuahua, Mexico, came to San Ildefonso to learn from her.

San Ildefonso Pueblo location map

For more info:
at Wikipedia
official website
Pueblos of the Rio Grande, by Daniel Gibson
Photo is in the public domain

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The Story of
the Wedding Vase

as told by Teresita Naranjo of Santa Clara Pueblo

Wedding vase by Helen Naha

Helen Naha
Hopi
Red wedding vase with sgraffito geometric design

Wilma Baca Tosa
Jemez Pueblo
Avanyu design carved into a black wedding vase

Margaret Tafoya
Santa Clara Pueblo

The Wedding Vase has been used for a long, long time in Indian Wedding Ceremonies.

After a period of courtship, when a boy and girl decide to get married, they cannot do so until certain customs have been observed. The boy must first call all his relatives together to tell them that he desires to be married to a certain girl. If the relatives agree, two or three of the oldest men are chosen to call on the parents of the girl. They pray according to Indian custom and the oldest man will tell the parents of the girl what their purpose is in visiting. The girl’s parents never give a definite answer at this time, but just say that they will let the boy’s family know their decision later.

About a week later, the girl calls a meeting of her relatives. The family then decides what answer should be given. If the answer is “no” that is the end of it. If the answer is “yes” then the oldest men in her family are delegated to go to the boy’s home, and to give the answer, and to tell the boy on what day he can come to receive his bride-to-be. The boy must also notify all of his relatives on what day the girl will receive him, so that they will be able to have gifts for the girl.

Now the boy must find a Godmother and Godfather. The Godmother immediately starts making the wedding vase so that it will be finished by the time the girl is to be received. The Godmother also takes some of the stones which have been designated as holy and dips them into water, to make it holy water. It is with this holy water that the vase is filled on the day of the reception.

The reception day finally comes and the Godmother and Godfather lead the procession of the boy’s relatives to the home of the girl. The groom is the last in line and must stand at the door of the bride’s home until the gifts his relatives have brought have been opened and received by the bride.

The bride and groom now kneel in the middle of the room with the groom’s relatives and the bride’s parents praying all around them. The bride then gives her squash blossom necklace to the groom’s oldest male relative, while the groom gives his necklace to the bride’s oldest male relative. After each man has prayed, the groom’s necklace is placed on the bride, and the bride’s is likewise placed on the groom.

After the exchange of squash blossom necklaces and prayers, the Godmother places the wedding vase in front of the bride and groom. The bride drinks out of one side of the wedding vase and the groom drinks from the other. Then, the vase is passed to all in the room, with the women all drinking from the bride’s side, and the men from the groom’s.

After the ritual drinking of the holy water and the prayers, the bride’s family feeds all the groom’s relatives and a date is set for the church wedding. The wedding vase is now put aside until after the church wedding.

Once the church wedding ceremony has occurred, the wedding vase is filled with any drink the family may wish. Once again, all the family drinks in the traditional manner, with women drinking from one side, and men the other. Having served its ceremonial purpose, the wedding vase is given to the young newlyweds as a good luck piece.

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