Juanita Gonzales, cjsi2k067, Black jar with carved geometric design

$375.00

A black jar carved with a two-panel geometric design

In stock

Dimensions 5.25 × 5.25 × 4.25 in
Condition of Piece

Very good

Signature

Juanita

Brand

Gonzales, Juanita

"My mother had a knack for saying the right thing at the right time." - Adelphia Martinez, speaking of her mother, Juanita Gonzales

Juanita Gonzales was born Juanita Archuleta, at Taos Pueblo in 1909. She never learned much about pottery growing up as she was much more interested in medicine and healing. There were only a few potters at Taos anyway. In her early 20s, she was working in a hospital when she met Louis "Wo-peen" Gonzales (1907-c.1990).

Louis was an easel painter, one of the first group of muralists and easel painters known as the San Ildefonso School. After his 1932 showing at the Boston Art Club, one critic commented, "In character they are as definitely and clearly defined as the hieroglyphic paintings of the ancient Egyptians - only in a different and finer way." Another critic compared his work favorably to the fine line 16th century miniature paintings of Persia. Then Louis suffered a hunting accident and lost his right arm.

Juanita met him in the hospital and helped to nurse him through his recovery. They fell in love and were married in 1933. She moved to his home at San Ildefonso Pueblo and a couple years later, their daughter, Adelphia Gonzales Martinez, was born. Then Juanita began to learn how to make pottery by watching and working with her sister-in-law, Rose Gonzales, while Louis set about learning to paint again using his left arm.

That was also around the time Juanita and Louis "adopted" Lorenzo Gonzales and his sister, Crucita (the future Blue Corn). Lorenzo and Crucita's parents had died while they were away at the Indian boarding school in Santa Fe. Juanita and Louis watched over them when they came back to the pueblo in the summer. Those summers were also spent working together making pottery.

Juanita made black-on-black and redware jars, bowls, plates, wedding vases and figures, turtles and frogs mostly. She carved as many as she painted.

Juanita was multi-lingual. She was raised at Taos and grew up speaking Tiwa. When she married Louis, she moved to San Ildefonso and learned to speak Tewa. She and Louis both also spoke Spanish and English. In the 1970s Juanita decided to go back to school. She attended the College of Santa Fe and took courses centered around teaching Head Start, Home Enrichment and programs for the elderly. Her transcripts said she was an A and B student.

Juanita was a participant in the Santa Fe Indian Market and the New Mexico State Fair for more than 40 years. She participated in the Gallup InterTribal Ceremonial for more than 20 years and the Eight Northern Pueblos Arts & Crafts Show for more than a decade. For many of those years she shared her booth at Santa Fe with her daughter, Adelphia. Eventually age took its toll and she stopped participating in all events in 1981. Over the years she earned a number of First and Second Place ribbons from every venue where she participated in the juried competitions.

Juanita signed most of her pottery "Juanita Wo-peen." Some is signed "Louis & Juanita." Wo-peen was Louis' Tewa name, meaning: Medicine Mountain. At the time of his birth, the spiritual leaders of San Ildefonso emerged from their kiva and made a pilgrimage to Medicine Mountain. Louis served as Governor of San Ildefonso Pueblo in 1944-1945.

A Short History of San Ildefonso Pueblo

Black Mesa, a sacred mesa between Santa Clara and San Ildefonso Pueblos
Black Mesa from 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 village of Tsankawi in particular. The area of Tsankawi abuts today's 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). The village is at the northern end of the deep and narrow White Rock Canyon of the Rio Grande. Today's pueblo was established as long ago as the 1300s and when the Spanish arrived in 1540 they estimated the village population at about 2,000.

That first 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, along with almost all of the Northern Tewas from the various pueblos in Tewa Basin. After an extended siege, the Tewas and the Spanish negotiated a treaty and the people returned to their villages. However, the next 250 years were not good for any of them.

The Spanish swine flu pandemic of 1918 reduced San Ildefonso'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.

Map showing the location of San Ildefonso Pueblo relative to Santa Fe, Albuquerque and Gallup, New Mexico
The location of San Ildefonso Pueblo

For more info:
San Ildefonso Pueblo at Wikipedia
Pueblo of San Ildefonso official website
Pueblos of the Rio Grande, by Daniel Gibson

Photo is in the public domain


About Jars

The jar is a basic utilitarian shape, a container generally for cooking food, storing grain or for carrying and storing water. The jar's outer surface is a canvas where potters have been expressing their religious visions and stories for centuries.

In Sinagua pueblos (in northern Arizona), the people made very large jars and buried them up to their openings in the floors of the hidden-most rooms in their pueblo. They kept those jars filled with water but also kept smaller jars of meat and other perishables inside those jars in the water. It's a form of refrigeration still in use among indigenous people around the world.

Where bowls tend to be low, wide and with large openings, jars tend to be more globular: taller, less wide and with smaller openings.

For a potter looking at decorating her piece, bowls are often decorated inside and out while most jars are decorated only on the outside. Jars have a natural continuity to their design surface where bowls have a natural break at the rim, effectively yielding two design surfaces on which separate or complimentary stories can be told.

Before the mid-1800s, storage jars tended to be quite large. Cooking jars and water jars varied in size depending on how many people they were designed to serve. Then came American traders with enameled metal cookware, ceramic dishes and metal eating utensils...Some pueblos embraced those traders immediately while others took several generations to let them and their innovations in. Either way, opening those doors led to the virtual collapse of utilitarian pottery-making in most pueblos by the early 1900s.

In the 1920s there was a marked shift away from the machinations of individual traders and more toward marketing Native American pottery as an artform. Maria Martinez was becoming known through her exhibitions at various major industrial fairs around the country and Nampeyo of Hano was demonstrating her art for the Fred Harvey Company at the Grand Canyon. The first few years of the Santa Fe Indian Market helped to solidify that movement and propel it forward. It took another couple generations of artists to open other venues for their art across the country and turn Native American art into the phenomenon it has become.

Today's jars are artwork, not at all for utilitarian purposes, and their shapes, sizes and decorations have evolved to reflect that shift.


About Geometric Designs

"Geometric design" is a catch-all term. Yes, we use it to denote some kind of geometric design but that can include everything from symbols, icons and designs from ancient rock art to lace and calico patterns imported by early European pioneers to geometric patterns from digital computer art. In some pueblos, the symbols and patterns denoting mountains, forest, wildlife, birds and other elements sometimes look more like computer art that has little-to-no resemblance to what we have been told they symbolize. Some are built-up layers of patterns, too, each with its own meaning.

"Checkerboard" is a geometric design but a simple black-and-white checkerboard can be interpreted as clouds or stars in the sky, a stormy night, falling rain or snow, corn in the field, kernels of corn on the cob and a host of other things. It all depends on the context it is used in, and it can have several meanings in that context at the same time. Depending on how the colored squares are filled in, various basket weave patterns can easily be made, too.

"Cuadrillos" is a term from Mata Ortiz. It denotes a checkerboard-like design using tiny squares filled in with paints to construct larger patterns.

"Kiva step" is a stepped geometric design pattern denoting a path into the spiritual dimension of the kiva. "Spiral mesa" is a similar pattern, although easily interpreted with other meanings, too. The Dineh have a similar "cloud terrace" pattern.

That said, "geometric designs" proliferated on Puebloan pottery after the Spanish, Mexican and American settlers arrived with their European-made (or influenced) fabrics and ceramics. The newcomers' dinner dishes and printed fabrics contributed much material to the pueblo potters design palette, so much and for so long that many of those imported designs and patterns are considered "traditional" now.


Ramona Gonzales Family Tree - San Ildefonso Pueblo

Disclaimer: This "family tree" is a best effort on our part to determine who the potters are in this family and arrange them in a generational order. The general information available is questionable so we have tried to show each of these diagrams to living members of each family to get their input and approval, too. This diagram is subject to change should we get better info.


    Ramona Sanchez Gonzales (1885-), second wife of Juan Gonzales (painter)
    • Rose (Cata) Gonzales (daughter-in-law)(1900-1989)(San Juan) & Robert Gonzales (1900-1935)
      • (Johnnie) Tse-Pe (Gonzales)(1940-2000) & Dora Tse-Pe (Gachupin, first wife, Zia, 1939-)
        • Andrea Tse Pe (1975-)
        • Candace Tse-Pe (1968-)
        • Gerri Tse-Pe (1963-)
        • Irene Tse-Pe (1961-)
        • Jennifer Tse-Pe (1966-1983)
      • (Johnnie) Tse-Pe (1940-2000) & Jennifer Tse Pe (Sisneros - second wife, Santa Clara)
    • Blue Corn (Crucita Gonzales Calabaza)(1921-1999)(step-daughter of Ramona) & Santiago Calabaza (Santo Domingo) (d. 1972)
      • Heishi Flower (Diane Calabaza-Jenkins) (1955-)
      • Joseph Calabaza (Tha Mo Thay)
      • Elliott Calabaza
      • Lucille Calabaza-King
      • Nancy Calabaza
      • Sophia Calabaza
      • Stacey Calabaza
      • Krieg Kalavaza
      Blue Corn's Students:
      • Vera Solomon (Laguna)
    • Rose' students:
    • Juanita Gonzales (1909-1988) & Louis Wo-Peen Gonzales (brother of Rose Gonzales husband)
      • Adelphia Martinez (1935- )
      • Lorenzo Gonzales (1922-1995)(adopted by Louis & Juanita) & Delores Naquayoma (Hopi/Winnebago)
    • Oqwa Pi (Abel Sanchez)(1899-1971) & Tomasena Cata Sanchez (Rose' sister) (1903-1985)