Book Look: Southwestern Indian Rings by Paula A. Baxter

Like Paula Baxter states in her Dedication, I never feel “fully dressed without wearing at least one Navajo or Pueblo ring.”

In my case, sometimes I just have to wear more !  Being a Native American ring aficionado, I found this book an interesting reference.

In over 350 color photographs (taken by her husband Barry Katzen), Paula shows historic and contemporary rings made by Navajo, Hopi, Zuni, Santo Domingo artists and more.  The photos here in my article are not from Paula Baxter’s book – they are photos of my personal rings and some from the store where I work.

Unmarked vintage turquoise – likely Navajo

 

 

 

 

Coral by Rose Castillo Draper, Navajo

 

 

Larry Pooyouma, Hopi

Sidney Sekakuku Jr. – Hopi

Richard and Geneva Terrazas, Zuni

Morris and Sadie Laahte, Zuni

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Contents of the Book

The Design and Appeal of Southwestern Indian Rings

Materials and Methods of Ring Construction

Historical Rings: Pre-Contact to 1930

Vintage Rings, 1930-1979: The Age of Experimentation

Master Innovator

Artistic Adornment: 1980 to Present

It is in the Master Innovator section that she shows and discusses work by Dan Simplicio, Fred Peshlakai, Lee Yazzie, Charles Loloma, Jesse Monongya, Kenneth Begay and others.

Contemporary artists include Sonwai and Arland Ben to mention just a few.

Besides displaying rings in the customary silver and turquoise, there are a number of rings showing other materials including variscite, pink coral, sugilite, petrified wood, ironwood, fossilized ivory, opal, jade, azurite, fire agate as well as many other agates, jasper, tortoise shell and more.

Jasper

White Buffalo Stone by Freddy Charley

 

 

 

 

 

 

 

 

Mother of Pearl by Rose Castillo Draper, Navajo

Lapis by Navajo Bennie Ration

 

Natural Royston Turquoise by Navajo Walter Vandever

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Paula

 

 

 

 

Book Look: Who’s Who in Zuni Jewelry by Gordon Levy

This 1980 hard bound book is full color, 64 pages and 11 3/4″ x 8 3/4″

My copy of this book had no author on the binding, no title page, no copyright page, nothing to indicate who wrote this book and when it was published. But with a little digging, I found it was written by Gordon Levy and published in 1980 by Western Arts Publishing Co.

It doesn’t have an ISBN but it does have an ASIN –  B001LQQM8Q

There are ample quantities available new and used if you search by the title.

Now to the book itself. Here is the the copyright page that was not in my book but I found on line.

Copyright page from “Who’s Who in Zuni Jewelry”

On the copyright page (above) and in the Introduction (below), there is mention of future volumes but I am only aware of this one volume. If anyone knows of subsequent volumes, please leave a comment at the end of the article.

Introduction from “Who’s Who in Zuni Jewelry”

The front matter contains:

ZUNI JEWELRY THE ART AND THE ARTISAN

  • Jewelry Designs
  • Jewelry Pricing
  • The Stamping or Signing of a Piece of Jewelry
  • Availability
  • The Meaning Behind the Making of Zuni Jewelry

CULTURAL BACKGROUND

  • Sociocultural
  • Political System
  • Economic Base
  • The Art and Craft of Silversmithing
  • Tribal Heritage and Goals

GLOSSARY

TURQUOISE FACTS

  • Natural Turquoise and How to Care for It
  • Stabilized Turquoise
  • Reconstitute Turquoise

Following the front matter are full color pages about the artists. Here are the artists that are covered in this book.

Following are some sample pages

Sample interior pages

Sample interior page

Paula

Book Review: Zuni – The Art and the People

Zuni, The Art and the People
Three Volume Set

 

These historic Zuni books show Zuni artists and their works circa the 1960s and 1970s. A valuable resource for any Native American jewelry lover or collector. These books have never been reprinted so they have been out of print for over 40 years. They are scarce, especially Volume 3.

I’ve posted the index pages from all three volumes below so you can see the names of the artists that are covered in each book.

Volume 1 Index

Volume 2 Index

Volume 3 Index

 

Published by
Squaw Bell Traders
Grants, New Mexico
Vol 1 -1975, 80 pages
Vol 2 – 1976, 62 pages
Vol 3 – 1977, 72 pages

  • 8 x 10 3/4″ hardbound
  • Full color on all pages per sample photos below.

Paula

Dragonfly and the Isleta Cross

About the Isleta Cross

Also called the Pueblo Cross, the Isleta Cross is a very old Pueblo design associated with the Isleta Pueblo. The double-bar cross design is said to have originated with the Moors and Spaniards.

To the Pueblo Indians the double-bar cross was very similar to the dragonfly symbol of their culture, so many Puebloans incorporated the Isleta cross in their jewelry. By the early twentieth century, Pueblo artisans made elegant necklaces with a large central cross as a pendant and smaller crosses along the sides interspersed with beads.

Many crosses of Spanish and Mexican origin as well as Isleta crosses have a heart or a partial heart at the bottom. This is sometime referred to as the “bleeding heart”. In the Catholic Church, the Sacred Heart (the pierced and bleeding heart) alludes to the manner of Jesus’ death and represents Christ’s goodness and charity through his wounds and ultimate sacrifice. However it has been said that the reason the Puebloans put a heart on the bottom of their crosses was for other reasons. They felt it represented the big generous heart of the dragonfly who loved the people. Also, the Pueblo women were said to like the crosses with the hearts on the bottom better, so it could have simply been a case of fashion preference.

The Isleta Pueblo is located in central New Mexico, on the east bank of the Rio Grande south of Albuquerque. It is on the same site as when it was discovered in 1540. It was the seat of the Franciscan mission of San Antonio de Isleta from approximately 1621 until the Pueblo revolt of 1680. The Spaniards captured the pueblo in 1681. In the late 1700’s, when Isleta was repopulated with native peoples, it became the mission of San Agustín de Isleta. Tiwa, a Tanoan language, is the tongue of the Isleta Pueblo.

Read more about Pueblo here What does Pueblo mean?

About the Dragonfly

The dragonfly is associated with many Native American tribes but most notably those of the southwest beginning with early HOHOKAM and MIMBRES depictions on pottery. Early Puebloans and many contemporary southwest artists have continued the tradition.

from Heart of the Dragonfly by Allison Bird

Mimbres reproduction Dragonfly AD 1250 Site Mimbres Valley New Mexico

 

Dragonfly represents rain and its life-giving force, a source of renewal for the land, plants, animals and thus allows human life.

from Landscape of the Spirits: Hohokam Rock Art at South Mountain Park By Todd W. Bostwick, Peter Krocek

1000 year old dragonfly-petroglyph photo by bryan-pfeiffer – click photo to learn more……………

 

From Rock Art Symbols by Alex Patterson

The dragonfly inspires spiritually and creatively and helps us on the path of discovery and enlightenment.

It spiritually embodies the stripping away all negativity that holds us back, helping us to achieve our dreams and goals.

Dragonfly is the keeper of dreams, the energy within that sees all of our true potential and ability. Dragonfly reminds us that anything is possible.

If you have ever seen a dragonfly’s wings glisten in the sunlight you can see why they have inspired jewelers. And how their intricately colored bodies would lead to works of stone inlay.

It is no wonder that contemporary Zuni, Hopi, Navajo and other southwest silversmiths create many beautiful dragonfly pieces.

Paula

 

What does “snake eye” refer to in Native American jewelry?

I love snake eye jewelry and when I use the term I have found that even long-time Native American jewelry enthusiasts don’t know what I mean.

Snake eye is a technique of setting very small spherical pieces of turquoise. It is somewhat related to petit point and needle point but different in shape and much smaller.

Although these techniques began with Zuni artists around 1930-1940, today they are associated with both Zuni and Navajo jewelers.

All 3 techniques use cabochons, which are small stones that have been rounded on top (not faceted) and polished. It is the shape that differs.

Here is where a picture is worth a thousand words. Some examples……..first of PETIT POINT – teardrop shaped – round on one end, pointed on the  other.

Petit Point stick barrette by Navajo Zeita Begay, contemporary

Petit Point set by Phillip and Virginia Byjoe – Navajo, Vintage

Petit Point Cuff by Johnny Mike Begay, Navajo, Vintage

NOW ON TO NEEDLEPOINT – long and narrow, pointed on both ends.

Needle Point Zuni Bracelet and Ring by EVA L WYACO, contemporary

Needle Point barrette by Nathaniel Nez – Navajo, contemporary

And finally to SNAKE EYE – the reason for this post in the first place. Spherical.  These can range from small to tiny. Here are several examples of snake eye jewelry in various sizes.

Large Snake Eye – Ring by Elanda Wyaco – Zuni, vintage

Medium Snake Eye – Bolo by Bernall Natewa, Zuni, vintage

Tiny Snake Eye – Link bracelet by Stephen Haloo, Zuni, contemporary

So now that you are an expert, what would you call the ones in the photos below?

Paula

 

Libert Peyketewa – Zuni Needlepoint

Needlepoint Set by Libert Peyketewa

Needlepoint Set by Libert Peyketewa

I had a wonderful chat with Libert Peyketewa’s son, Clybert Peyketewa, and here is what he told me, which is somewhat at odds with what is stated in the hallmark books:

“Clybert’s father, the late Libert Peyketewa, was taught needlepoint and silverwork by his father and mother, LaVern Peyketewa and Victoria Amasoila. When Libert married, he taught his wife Carol the stone work while he continued to do the silverwork. After Libert passed away, his wife never remarried and and discontinued the jewelry making. Clybert figures this set was made in the late 1980s.

Libert Peyketewa's hallmark

Libert Peyketewa’s hallmark

“Most Libert Peyketewa sets we’ve seen have only two or maybe three pieces. This is a rare set that has four pieces. Color of necklace, bracelet and earrings matches very well, the ring is a bit more green.

S441-needle-turq-peyketewa-necklace-2 S441-needle-turq-peyketewa-necklace-7 S441-needle-turq-peyketewa-necklace-8

S441-needle-turq-peyketewa-bracelet-1 S441-needle-turq-peyketewa-bracelet-3 S441-needle-turq-peyketewa-earrings-1

From page 39 Who's Who in Zuni Jewelry

From page 39 Who’s Who in Zuni Jewelry

Paula

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The Hand Symbol in Native American Art

Horse Fetish by Carol Martinez, Zuni

Horse Fetish by Carol Martinez, Zuni

The Hand

In Native American art, the hand usually represents the presence of man. From the earliest hand imprints on cave walls, the hand depicts a man’s work, achievements and his personal history.

When a hand had a swirl in the middle of it, that is said to be the “eye in hand” and represents a mystic, or all-seeing, hand, the presence of the Great Spirit in man.

Mystic Hand Pendant

Mystic Hand Pendant

A Native American’s horse was highly honored and often covered in symbols for various purposes. This would vary from tribe to tribe but hand prints were often used in various positions on a horse to mean different things.

FH427-fishrock-martinez-1

The most prized handprint was when preparing for battle, if it was a kill-or-be-killed mission, an upside-down hand would be placed on the warrior’s horse.

If a horse knocked down an enemy, right and left hand prints were put on the horse’s chest.

The Pat Hand Print was the left hand pressed onto the horse’s right hindquarters. It was put on a horse who had returned from a dangerous mission with his master unharmed.

Horse Fetish by Carol Martinez, Zuni

Horse Fetish by Carol Martinez, Zuni

Paula