prehistory – MATTHEWS GALLERY BLOG

The tale of our current exhibition NEW LANDSCAPES, NEW VISTAS: Women Artists of New Mexico begins twenty-three miles northwest of Santa Fe in the San Ildefonso Pueblo, population 458. The village has a long legacy of women potters, whose innovative ceramics techniques and designs inspired traditional and modernist artists who traveled to New Mexico in the late 19th and early 20th centuries. San Ildefonso is known as the epicenter of Pueblo pottery for good reason, as discussed by our guest blogger Steve Elmore. Elmore’s extensive pottery collection appears in the show.

From 1875-1925, the polychrome or multicolored pottery produced at San Ildefonso reached a distinguished peak in the creative history of Pueblo pottery in the Southwest. Indeed, the residents of this small Pueblo village on the Rio Grande, northwest of Santa Fe, are direct descendants of the prehistoric Pueblo peoples of Mesa Verde and Chaco Canyon, whose tradition of potting spans a thousand years of human history.

Juana Leno, Acoma Polychrome Olla, c. 1965

San Ildefonso remains a small village. In 1900 there were only 30 households and in 1910 eight women are noted in the census as potters. We are fortunate to the know the names of these early potters. At the turn of the century, the most established potters were the husband and wife team of Martina Vigil (1856-1916) and Florentino Monotoya (1858-1918). Martina’s excellent molding combined with Florentino’s skilled painting produced many exquisite jars, including many fine large storage jars. Most are polychromes. Born in the 1850s, they were certainly potting by the 1870s if not earlier, and their joint efforts became a model for the production of San Ildefonso polychromes: a family effort involving both partners.

Traditionally, San Ildefonso pottery was decorated with black designs over a gray slip on a bulbous rounded form. The use of red clay was confined to the rim and a narrow band around the base of the jar. With arrival of the Santa Fe Railway in the region, potters at San Ildefonso began introducing red clay into the painted design on the main body of the jars. What prompted this introduction of red is unknown, but most scholars suggest that the arrival of thousands of travelers from the Eastern United States on the new railroad sparked the change. The tourists were eager to purchase pottery, and the polychrome wares of Acoma Pueblo quickly led the market. Acoma pottery, with precise four-color drawings on thin symmetrical jars, set the standards for the tourist trade.

Acoma Polychrome Olla

Certainly the innovators of their time, Montoya and Vigil might have been the first at San Ildefonso to use red with the black design. Perhaps a trader suggested it directly or merely showed them the brightly colored Acoma pieces which were their competition. By the early 1880s, hundreds of polychrome jars were being produced annually by the skilled potters of San Ildefonso for the tourist and museum trade. In response to this demand, and for almost fifty years thereafter, the potters of San Ildefonso created well molded pots traditionally decorated in black and red, whose size and beauty have not been surpassed.

Most traditional San Ildefonso water jars were painted with a mix of black geometric and floral patterns. With the addition of red paint, the drawings themselves begin to develop into elaborate flowing motifs covering the entire jar. The addition of red heightens the intensity of the black design and seems to urge the painter on to larger, more complex drawing. Previously simple designs are repeated in a larger and more intricate manner.

Nampeyo- Black on Red Hopi Seed Jar, c. 1900

Beginning in the 1880s, an amazing array of both realistic and abstract bird motifs are also introduced along with other pictorial elements. I suspect Nampeyo‘s Sikyatki Revival in Hopi pottery influenced this emphasis upon bird designs. Her seed jar form was clearly copied repeatedly by at least one San Ildefonso potter along with her curvilinear drawings. The shape of the San Ildefonso vessels also evolves, from bulbous jars with small necks to elegant tapered vases with small bases and flared out rims: the classic “Tunyo” form. For fifty years of San Ildefonso pottery making, we can study the steady growth and development of an art form as it crests into a peak!

As Pueblo pottery enjoyed increasing popularity with the American public, many distinguished potters took the polychromes to new heights of creativity and expression. Among these were Maria (1887-1980) and Julian Martinez (1879-1940), Maria’s sister Anna and her husband Crescencio, and Tonita and Juan Roybal. Montoya and Vigil were perfect role models for the younger Martinezes who built upon their success.

Maria and Julian Martinez, San Ildefonso Blackware Plate, c. 1925

This florescence of polychrome production was brought to an abrupt halt by the Martinezes’ invention of painted blackware around 1920. As Ruth Bunzel, author of The Pueblo Potter, observes, the attraction of the blackware is the minimized painted matte designs which emphasize a dominant polished slip. This subtle, monochromatic aesthetic is the exact opposite of the polychromes where intricate black and red designs were sharply contrasted against the midtone grey sip. In time the blackware style won the marketing war and by 1925 Bunzel could no longer find a single piece of polychrome ware in the village.

It is perhaps ironic that the Martinezes, known best for their blackware, themselves began as polychrome potters and were among the greatest of them. Although most of their output became blackware, Maria and Julian continued to produce occasional polychrome masterpieces up until Julian’s death in 1943. One cannot help but wonder if the bold artistic tradition of the polychrome pottery didn’t occupy a special place in their hearts. Martinez family members and other San Ildefonso potters have continued to produce the polychromes in limited numbers, particularly Popovi Da, his son Tony Da, and today, of course, Cavan Gonzales and Russell Sanchez.

Stay tuned for next week’s blog, where we’ll explore the links between early Pueblo pottery designs and modernist aesthetic innovations. See all of the artwork from NEW LANDSCAPES, NEW VISTAS on our homepage, and connect with us on Instagram, Twitter and Pinterest for daily gallery news.

Roch Hart’s jeep outside Matthews Gallery

Roch Hart is the first and only fine furniture maker in our stable, but he also has a pretty awesome day job. As the owner of New Mexico Jeep Tours, Hart takes visitors on rugged expeditions across a 20,000 acre private ranch between Santa Fe and Albuquerque. The property is home to wild horses and numerous petroglyphs left behind by ancient Pueblo cultures.

We first met Hart through the image sharing website Flickr, where he posts stunning photographs from his adventures. We had no idea that he was also a master craftsman until he reached out to us. Not long after, a big red jeep full of beautiful hand-carved benches appeared outside the gallery. When we saw how good Hart’s work looked in our Southwestern art room, we knew it was a perfect match.

It didn’t take long to realize that Hart’s adventurous occupation and his impressive hobby were connected. As chronicled in previous posts, many of his works feature symbols from the petroglyphs he discovers on the ranch. The ancient marks are part of a complex language, and their meanings are partly lost to history. Luckily, Hart is a passionate detective. We asked him to show us some of his photos and tell the stories of petroglyphs that have inspired his work.

Take it away, Roch:

New Mexico state flag, and a cross from Roch’s pie chest ‘The Way‘

In petroglyphs, the same symbol can hold multiple meanings. Take for example the Zia symbol on our state flag. Our European or Western paradigms might lead us to interpret the Zia as a simple, decorative depiction of the sun, but in the Pueblo culture these symbols were a communication form rather than an art form. The circle of the Zia represents the circle of life. The four rays radiating from the circle represent many different things: the four directions, the seasons, the elements or even four stages in a person’s life. In the Pueblo culture, the four is a sacred number. I have found petroglyphs with faces whose mouths are in a square shape, perhaps speaking of the fours.

Roch Hart with New Mexico petroglyphs, a similar design on Hart’s pie safe ‘The Way‘

Sometimes petroglyphs mimic the lines and rhythms of nature. I’ve been told by a trusted, unnamed native source that the triangular petroglyphs in the photo above represent mountains. The straight lines below the mountains may represent mesas, and below that is a mark that resembles a body of water. This could be a map of sorts. Not far from this petroglyph, there is a small pond with a view of mesas and the Jemez Mountains. On my latest pie safe, ‘The Way‘, I carved a similar pattern to represent mountains.

Shield Warrior petroglyph, photo by Roch Hart

In the world of petroglyphs there is a common theme of anthropomorphism (I really just like saying that word). Humans will sometimes take on the form of an animal, insect, or warrior shield. In the simple petroglyph above, a circled cross with a head and eyes represents a Shield Warrior. If we were still doing petroglyphs, this one could have represented me during my days as a cop. As you can see, this little guy also has the cross in his shield, representing the fours or ‘the way.’

Bear claw petroglyphs with storyteller and listener faces, photo by Roch Hart

Another common theme in petroglyphs is the ‘yin and yang.’ For instance, every storyteller needs a listener. The images above show petroglyphs that represent bear tracks. The tracks come in pairs, and each track has a face inside it representing a storyteller or a listener.

‘Marriage’ petroglyph, faces on Hart’s pie safe ‘The Storytellers‘

I call the petroglyph above ‘The Marriage.’ You can see two distinct people occupying one checkerboard body. If you look carefully, the square head appears to be speaking while the round head has its mouth closed. My pie safe called ‘The Storytellers‘ explores this theme of opposites. The listener and the speaker depend on each other.

New Mexico petroglyphs, a spiral design on a bench by Roch Hart

Another common symbol is the spiral. Spirals or concentric circles often represent time or travel. I have found that cracks are often incorporated into these petroglyphs and I will find a spiral with the outer end going to or ending in a crack. A common legend amongst the Pueblo natives is that they originated under the earth’s crust and made the journey to surface. I believe these spirals convey that journey. On one of my early pie safes, I placed a spiral on the door with the tail leading up to the middle joint of the door.

New Mexico petroglyphs

Petroglyphs are very complex and have multiple layers of meaning and legend. This blog post just scratches the surface, so to speak. We have lost much knowledge of petroglyphs because early Spanish priests saw them as spiritualism apart from Catholicism. Catholicism was the state religion and the only legal one, so petroglyphs were outlawed. In fact we often find crucifixes etched into the stones near these sites, placed there by the early priests to exorcise the place of evil spiritualism and to remind the Pueblo natives that this was not longer an accepted practice.

While part of me is upset about how we lost the knowledge of these ancient symbols, I enjoy that I don’t completely understand the mystery. I love the idea that in some respects it is open to the interpretation of the beholder. Only the maker knew.

To make my fine furniture, I blend influence from the native cultures with my knowledge of Spanish colonial carpentry laws. That’s how I arrive on how to make a piece down to the joinery. But that’s for another blog post!

To see more photos by Hart, make sure to check out his Flickr account. See all of his furniture on our website, and connect with us on Facebook, Twitter and Pinterest for daily gallery news.

Tag: prehistory

ROCH HART: Mystery of the Petroglyphs