Margaret Tafoya


Santa Clara
Margaret Tafoya

Maria Margarita "Margaret" Tafoya, given the Tewa name Gia-Khun-Povi, (Corn Blossom) unintentionally became the matriarch of Santa Clara Pueblo potters. Born in 1904 she learned the traditional art of pottery making from her mother, Sara Fina Tafoya. Her potting style was also influenced by her older sister Tomasita and by her aunt Santana.

Born in Santa Clara Pueblo near Santa Fe, New Mexico, she attended elementary school on the pueblo. When she wasn't in school she could usually be found making pottery. Later she attended Santa Fe Indian School as a boarder from 1915 until 1918. That separated her from the clay for most of the year as she was only home in the summers. When her oldest sister Tomasita died during the flu epidemic of 1918 Margaret returned home to stay with her mother.

Margaret originally created traditional utilitarian red and black vessels. Following the ancient method of coil-building her pottery with clay taken only from the grounds of Santa Clara Pueblo, she continued her mother's tradition of making exceptionally large pots with finely polished surfaces and simple carved designs. Her “bear paw” motif and deeply carved pueblo symbols like the avanyu (water serpent) and kiva steps around the shoulder of her jars are now signature trademarks of Tafoya family pottery. Margaret also used her fingers to impress lines and bear paws into the clay. For deeper designs, she required the assistance of her husband, Alcario Tafoya, whom she had married at eighteen. He would carve designs into the surfaces of her vessels after they had dried at least overnight.

Together, Margaret and Alcario raised thirteen children, many of whom are carrying on the family tradition of pottery making. Her commitment to quality, precision and esthetic simplicity in her pottery has been transferred to subsequent generations of her family. Her granddaughter Nancy Youngblood remembers, "…excellence was the operative word. She raised the bar so high and required the next generation to rise to that level."

Among the matriarchs of Pueblo pottery, Margaret Tafoya's place is unique. She neither innovated a style like Maria Martinez, who originated black-on-black at San Ildefonso Pueblo, nor revived an art form from prehistoric remains like Nampeyo of Hano at Hopi or Lucy M. Lewis who perfected fine line pots at Acoma. She did, however, bind herself to the cultural traditions of Santa Clara Pueblo. Despite changes in styles and techniques over time, she held firm to her faith in the clay. As a result of that commitment, she created some of the largest, simplest and most esthetically pleasing pieces of Pueblo pottery made in the twentieth century.

By the 1960s Margaret's pottery had become famous. She received the Best of Show Award in 1978 and 1979 at the Santa Fe Indian Market. In 1984, the National Endowment for the Arts awarded her a National Heritage Fellowship in recognition of her accomplishments. She was also recognized and received an award as a Master Traditional Artist in 1985.

Margaret's first exhibition was held in 1974 at the Maxwell Museum of Anthropology in Albuquerque, New Mexico. She was honored with retrospectives in 1982 at the Denver Museum of Natural History and in 1983 at the Wheelwright Museum of the American Indian in Santa Fe. In 1984, she was named Folk Artist of the Year by the National Endowment for the Arts in Washington, DC and in 1985 and 1992 received Lifetime Achievement awards. Margaret continued making pottery at Santa Clara until her death in 2001.

Margaret's first and only show held in a gallery was at Andrea Fisher Fine Pottery in 1998. It was her 94th birthday and she was excited but worried no one would come. She was half-an-hour late for the reception and by the time she arrived, the Santa Fe Police and Fire Department had blocked the streets in the area in an effort to control traffic and the crowd: more than 2,000 people were waiting for Margaret. She was so happy, greeting everyone, posing for photographs and smiling through all the attention.


100 West San Francisco Street, Santa Fe, New Mexico 87501
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Santa Clara Pueblo

The Puye Cliff Ruins
Ruins at Puye Cliffs, Santa Clara Pueblo

Santa Clara Pueblo straddles the Rio Grande about 25 miles north of Santa Fe. Of all the pueblos, Santa Clara has the largest number of potters.

The ancestral roots of the Santa Clara people have been traced to the pueblos in the Mesa Verde region in southwestern Colorado. When that area began to get dry between about 1100 and 1300, some of the people migrated to the Chama River Valley and constructed Poshuouinge (about 3 miles south of what is now Abiquiu on the edge of the mesa above the Chama River). Eventually reaching two and three stories high with up to 700 rooms on the ground floor, Poshuouinge was inhabited from about 1375 to about 1475. Drought then again forced the people to move, some of them going to the area of Puye (on the eastern slopes of the Pajarito Plateau of the Jemez Mountains) and others to Ohkay Owingeh (San Juan Pueblo, along the Rio Grande). Beginning around 1580, drought forced the residents of the Puye area to relocate closer to the Rio Grande and they founded what we now know as Santa Clara Pueblo on the west bank of the river, between San Juan and San Ildefonso Pueblos.

In 1598 Spanish colonists from nearby Yunque (the seat of Spanish government near San Juan Pueblo) brought the first missionaries to Santa Clara. That led to the first mission church being built around 1622. However, the Santa Clarans chafed under the weight of Spanish rule like the other pueblos did and were in the forefront of the Pueblo Revolt of 1680. One pueblo resident, a mixed black and Tewa man named Domingo Naranjo, was one of the rebellion's ringleaders. When Don Diego de Vargas came back to the area in 1694, he found most of the Santa Clarans on top of nearby Black Mesa (with the people of San Ildefonso). An extended siege didn't subdue them so eventually, the two sides negotiated a treaty and the people returned to their pueblo. However, successive invasions and occupations by northern Europeans took their toll on the tribe over the next 250 years. The Spanish flu pandemic in 1918 almost wiped them out.

Today, Santa Clara Pueblo is home to as many as 2,600 people and they comprise probably the largest per capita number of artists of any North American tribe (estimates of the number of potters run as high as 1-in-4 residents).

Today's pottery from Santa Clara is typically either black or red. It is usually highly polished and designs might be deeply carved or etched ("sgraffito") into the pot's surface. The water serpent, ("avanyu"), is a traditional design motif of Santa Clara pottery. Another motif comes from the legend that a bear helped the people find water during a drought. The bear paw has appeared on their pottery ever since.

One of the reasons for the distinction this pueblo has received is because of the evolving artistry the potters have brought to the craft. Not only did this pueblo produce excellent black and redware, several notable innovations helped move pottery from the realm of utilitarian vessels into the domain of art. Different styles of polychrome redware emerged in the 1920's-1930's. In the early 1960's experiments with stone inlay, incising and double firing began. Modern potters have also extended the tradition with unusual shapes, slips and designs, illustrating what one Santa Clara potter said: "At Santa Clara, being non-traditional is the tradition." (This refers strictly to artistic expression; the method of creating pottery remains traditional).

Santa Clara Pueblo is home to a number of famous pottery families: Tafoya, Baca, Gutierrez, Naranjo, Suazo, Chavarria, Garcia, Vigil, Tapia - to name a few.

Harvest, Santa Clara Pueblo c. 1912 Courtesy Museum of New Mexico Neg. No. 4128

Santa Clara Pueblo c. 1920 Courtesy Museum of New Mexico Neg. No. 4214
Map showing the location of Santa Clara Pueblo
For more info:
at Wikipedia
Pueblos of the Rio Grande, Daniel Gibson, ISBN-13:978-1-887896-26-9, Rio Nuevo Publishers, 2001
Upper photo courtesy of Einar Kvaran, Creative Commons Attribution-Share Alike 3.0 Unported License


100 West San Francisco Street, Santa Fe, New Mexico 87501
(505) 986-1234 - www.andreafisherpottery.com - All Rights Reserved

 

Redweddingvasewithatwo-panelcarvedkivastepgeometricdesign, Click or tap to see a larger version
See a larger version


Margaret Tafoya, Santa_Clara, Redweddingvasewithatwo-panelcarvedkivastepgeometricdesign
Margaret Tafoya
Santa Clara
$ 3600
plsc4b221
Red wedding vase with a two-panel carved kiva step geometric design
5.75 in L by 6.25 in W by 10 in H
Condition: Very good, adhesive residue and rubbing on bottom, scratches on side, and normal wear
Signature: Margaret Tafoya


100 West San Francisco Street, Santa Fe, New Mexico 87501
(505) 986-1234 - www.andreafisherpottery.com - All Rights Reserved

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.