| Dimensions | 4 × 4 × 5 in |
|---|---|
| Condition of Piece | Very good |
| Signature | Stella Chavarria Santa Clara |
Stella Chavarria, lksc2l318, Black jar with carved avanyu design
$375.00
A black jar carved with an avanyu design
In stock
Brand
Chavarria, Stella
"I draw it out in pencil first. Everybody says that it looks easy for me to carve, but I guess after doing it for so many years, you don’t really think about it. You just do it."
Stella Chavarria was born into Santa Clara Pueblo in 1939. Her mother was Teresita Naranjo, her grandmother was Margaret Tafoya’s sister, Christina Naranjo. With a pedigree like that you know Stella makes exquisite Santa Clara-style pottery. Stella has also passed her learning on to her daughter, Denise Chavarria.
Stella's pottery is created in the traditional hand-coiled method featuring sharply incised carving and exquisite polishing. She began making pottery in 1955. She concentrates on decorations depicting the avanyu (water serpent protector of Pueblo people), feathers and swirls.
Deeper carving is characteristic of Santa Clara style, whether it's red ware or smothered black ware. The carver cuts away the background, leaving the design standing in relief. The design and body are polished and the background is matte-painted. But the piece needs to be made just the right thickness and it must be dry and hard first.
When the piece is leather hard, then the carver can go to work. Stella uses woodcarving tools, screwdrivers and a kitchen paring knife sharpened so many times that its blade sticks out only an inch from the hilt. She says, "I draw it out in pencil first. Everybody says that it looks easy for me to carve, but I guess after doing it for so many years, you don’t really think about it. You just do it."
Stella's work is in many of the major books published on pueblo pottery: Fourteen Families in Pueblo Pottery by Dillingham and Lillian Peaster's Pueblo Pottery Families, just to name a couple.
She has been in dozens of exhibitions going back to the seventies and is featured in many major collections including the Heard Museum. Additionally, she has earned numerous awards for her work at the Santa Fe Indian Market.
She signs her work: "Stella Chavarria, Santa Clara".
Stella Chavarria was born into Santa Clara Pueblo in 1939. Her mother was Teresita Naranjo, her grandmother was Margaret Tafoya’s sister, Christina Naranjo. With a pedigree like that you know Stella makes exquisite Santa Clara-style pottery. Stella has also passed her learning on to her daughter, Denise Chavarria.
Stella's pottery is created in the traditional hand-coiled method featuring sharply incised carving and exquisite polishing. She began making pottery in 1955. She concentrates on decorations depicting the avanyu (water serpent protector of Pueblo people), feathers and swirls.
Deeper carving is characteristic of Santa Clara style, whether it's red ware or smothered black ware. The carver cuts away the background, leaving the design standing in relief. The design and body are polished and the background is matte-painted. But the piece needs to be made just the right thickness and it must be dry and hard first.
When the piece is leather hard, then the carver can go to work. Stella uses woodcarving tools, screwdrivers and a kitchen paring knife sharpened so many times that its blade sticks out only an inch from the hilt. She says, "I draw it out in pencil first. Everybody says that it looks easy for me to carve, but I guess after doing it for so many years, you don’t really think about it. You just do it."
Stella's work is in many of the major books published on pueblo pottery: Fourteen Families in Pueblo Pottery by Dillingham and Lillian Peaster's Pueblo Pottery Families, just to name a couple.
She has been in dozens of exhibitions going back to the seventies and is featured in many major collections including the Heard Museum. Additionally, she has earned numerous awards for her work at the Santa Fe Indian Market.
She signs her work: "Stella Chavarria, Santa Clara".
A Short History of 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 ancient pueblos in the Mesa Verde region in southwestern Colorado. When the weather in that area began to get dry between about 1100 and 1300 CE, 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 CE to about 1475 CE.
Drought then again forced the people to move. One group of the people went to the area of Puyé (along Santa Clara Canyon, cut into the eastern slopes of the Pajarito Plateau of the Jemez Mountains). Another group went south of there to what we now call Tsankawi. A third group went a bit to the north, following the Rio Chama down to where it met the Rio Grande and founded Ohkay Owingeh on the northwest side of that confluence.
Beginning around 1580, another drought forced the residents of the Puyé area to relocate closer to the Rio Grande. There, near the point where Santa Clara Creek merged into the Rio Grande, they founded what we now know as Santa Clara Pueblo. Ohkay Owingeh was to the north on the other side of the Rio Chama. That same dry spell forced the people down the hill from Tsankawi to the Rio Grande where they founded San Ildefonso Pueblo to the south of Santa Clara, on the other side of Black Mesa.
In 1598 Spanish colonists from nearby Yunqué (the seat of Spanish government near the renamed "San Juan de los Caballeros" 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 were set up on top of nearby Black Mesa (with the people of San Ildefonso, Pojoaque, Tesuque and Nambé). An extended siege didn't subdue them but eventually, the two sides negotiated a treaty and the people returned to their pueblos. However, successive invasions and occupations by northern Europeans took their toll on the pueblos 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).
Santa Clara Pueblo 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
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 the Avanyu
The avanyu is a mythical water creature likened to the feathered and plumed serpents of Mesoamerica. The design is primarily part of the design palette of Tewa potters from the Tewa Basin, and even there it varies by pueblo and artist. Wherever the artist is, the avanyu design generally represents the spirit of water rushing through a village after a downpour. The avanyu is also seen as the Keeper of Springs and Guardian of Water. The image is a prayer for rain with the realization of what a downpour can do when it falls on the hard soil of the arid and semi-arid Southwestern deserts.
Artists from San Ildefonso Pueblo generally use an avanyu design with a three-plumed head while Santa Clara Pueblo potters generally use an avanyu with three feathers hanging off the head. The avanyu always has a forked tongue, signifying the lightning bolts that herald its arrival. Some have simplified the design to one feather or plume while others have stylized the design and almost made it cubic or Oriental in design and layout.
Hopi-Tewa potters generally use a somewhat similar Hopi version of a flying, feathered serpent named kwataka. The Zuni version is Kolowisi, although it has been determined that the power of Kolowisi is too much for anyone who is not of Zuni descent so depictions of it have gotten almost as rare as depictions of kwataka.
Pablita Chavarria Family Tree - Santa Clara 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.
-
Pablita Chavarria (1914-1979) & Jose M. Chavarria
- Florence Browning (1931-)
- Stella Chavarria (Tafoya) & Loretto Chavarria
- Denise Chavarria (1959-)
- Joey Chavarria (1964-1987)
- Loretta Sunday Chavarria (1963-)
- Elizabeth Naranjo (1929-2017) & Ernest Naranjo
- Frances Chavarria
- Betty Naranjo (1956-) & Robert Naranjo
- Beth Naranjo
- Ernest J. Naranjo
- Regina Naranjo
- Yvette Naranjo
- Reycita Naranjo (1926-2003)
- Clara Shije (1924-)
- Mary Singer (1936-) & Lawrence Singer
- Anna Bailon (1961-)
- Fergus Singer
