A polychrome Sikyatki-style jar decorated with bird, hand and geometric design, with an organic opening made by Jacob Koopee of Hopi
Jacob Koopee, Hopi, A polychrome Sikyatki-style jar decorated with bird, hand and geometric design, with an organic opening
Jacob Koopee
Hopi
$ 5900
zzho4f401
A polychrome Sikyatki-style jar decorated with bird, hand and geometric design, with an organic opening
12 in L by 12 in W by 5.25 in H
Condition: Very Good




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Jacob Koopee

Hopi

A polychrome jar weith an organic opening and an 8-panel geometric design

Jacob Koopee Jr. (1970-2011) was the great-great-grandson of Nampeyo of Hano. His father was Jacob Koopee Sr. and his mother was Georgia Dewakuku Koopee, a Hopi woman from Sichomovi. Jake was raised in the Sichomovi Deer/Flute clan.

Jake was interested in clay early in life. Among his teachers he counted Marie Koopee (paternal grandmother), Kathleen Dewakuku (maternal aunt), Nancy Lewis (maternal aunt), Zella Cheeda (maternal aunt) and Dextra Quotskuyva (paternal aunt). While he spoke highly of them all, he said it was Dextra who taught him the most about producing high-quality pottery.

In the early years of his career, Jake usually painted designs that he'd learned from others in the Nampeyo family. Most were replicas of designs that had been passed down through the generations, designs that had been copied from broken pot sherds found littering the ground at ancient sites all around the mesas of Hopi country. He signed those early pieces Jake Nampeyo and painted a corn plant and a kokopelli design nearby. Later he modernized and stylized those base Sikyátki designs, making them his own. Those later pieces he signed: Koopee, and used the flute of a larger kokopelli figure as the main leg of his uppercase "K."

During the migrations of the Flute and Horn clans, the Flute clan was charged with carrying the water. Today they are charged with performing the prayers that bring rain. The kokopelli is their symbol: as he plays his flute, he's sending prayers for rain to the heavens. Kokopelli is also a symbol of fertility.

Jake exhibited his pieces at the Museum of Northern Arizona's Hopi Show, the Santa Fe Indian Market and the Heard Museum Guild Indian Arts Fair & Market. He earned a number of awards in his life, a highlight being two Best of Show ribbons in 2005: one at the Santa Fe Indian Market and the other at the Heard Museum Guild Indian Arts Fair & Market.

There's a series of three melon jars that were made by Jake in order to show his cousin, Alton Komalestewa, that Hopi clay could be shaped and formed in the same way as Santa Clara clay to make the kind of melon jars Alton had learned to make from his mother-in-law, Helen Shupla. On learning that, Alton returned to Hopi after his wife, Jeanne Shupla, died. Those three melon jars were the only melon jars Jake ever made.

Most pottery made by Jake Koopee was sold directly to a collector before it left his house.

Some Exhibits that Featured Pieces by Jake

  • Elegance from Earth: Hopi Pottery. Heard Museum. Phoenix, Arizona. March 24 - April 6, 2014
  • Buggin' Art. Heard Museum West. Surprise, Arizona. March 24 - August 26, 2007
  • Marti's Choice: a Very Personal Selection of Fine Southwestern Indian Art. Martha Hopkins Struever. Santa Fe, New Mexico. August 17-20, 2006. Note: held in the De Vargas Room, Eldorado Hotel, Santa Fe, New Mexico
  • Our Stories: American Indian Art and Culture in Arizona. Heard Museum West. Surprise, Arizona. June 26, 2006 - 2009
  • Images, Artists, Styles: Recent Acquisitions from the Heard Museum Collection. Heard Museum North. Scottsdale, Arizona. July - December 2001

Some Awards Jake Won

  • 2005 Santa Fe Indian Market. Best of Show. Awarded for painted bowl
  • 2005 Heard Museum Guild Indian Arts Fair & Market. Best of Show. Awarded for traditional pottery artwork: "Awakening"
  • 2005 Heard Museum Guild Indian Arts Fair & Market, Classification VIII - Pottery. Best of Classification. Awarded for traditional pottery artwork: "Awakening"
  • 2005 Heard Museum Guild Indian Arts Fair & Market, Classification VIII - Pottery, Division A - Traditional/Native Clay/Hand-Built (painted): Best of Division. Awarded for traditional pottery artwork: "Awakening"

Hopi

Looking across Tewa Village to First Mesa
Tewa Village and First Mesa

The Hopi people live in villages on or around three primary mesas in northeast Arizona. Some of these communities have been continuously occupied since the 12th century. Because they lived in isolation longer than any other pueblo group, the Hopis retain much of their traditional religion, lifestyle and language. That said, the Hopi mesas have also long been sanctuaries for other tribes during times of great drought or great hardship (such as those brought on by the Spanish in the early years of their colonization of New Mexico). As a result, the landscape around First Mesa is littered with the remains of villages once founded by people speaking Keresan, Towa, Tewa and other languages.

The Hopi pottery tradition is quite varied with roots traced as far away as vitrified ceramics found in the environs of Valdivia, Ecuador, and produced between 1200 and 1500 BC. Archaeologists excavating in the ruins around First Mesa found shards of pottery styles and painted designs also found in the Rio Salado region and among the ancient Sinagua settlements in the Wupatki, Tuzigoot, Walnut Canyon and Homolovi areas (all abandoned between about 950 and 1200 AD).

The area around Jeddito was occupied by Towa-speaking people from the Four Corners region beginning around 1275. The Jeddito area is where Jeddito yellow is found, the clay that made the pottery of Sikyátki so spectacular.

Beginning in the 1400's, Keres-speaking people arriving from the east began to build what became Awatovi, on Antelope Mesa between Jeddito and First Mesa. Sikyátki itself was also built by people from the east beginning in the early 1300's. At first Sikyátki was inhabited solely by the Kokop (Firewood) clan, then the Coyote clan came and grew to become the largest single clan in the village. Why the village was destroyed is shadowed in myth but Jesse Walter Fewkes (the first archaeologist to excavate in the Sikyátki area) felt the village was destroyed before the first Spanish visitor arrived in 1540. Oral history has it that Sikyátki and its people were wiped out but the clans that lived in the village have somehow continued to exist. Modern dating techniques have set the destruction of Sikyatki around 1625.

The Hopi Cultural Center from the parking lot
The Hopi Cultural Center

The ruins at Awatovi (on Antelope Mesa, east of Walpi and south of Keams Canyon) have yielded pottery shards in styles and with designs that were also prominent in the prehistoric village now known as Pottery Mound (in central New Mexico). Among the pot shards found at Pottery Mound are plain and decorated Hopi products, white clay products from the Acoma-Zuni area and red clay products from north-central New Mexico. Pottery Mound was abandoned about 100 years before the Spanish arrived in New Mexico in 1540.

It has been reported that many of the residents of Awatovi were Keres-speaking people from the Laguna-Acoma area (where Pottery Mound is) and, as such, were not as resistant as the Hopi themselves were to the Christianizing practices of the Spanish Franciscan monks when they came into the Hopi lands around 1609. As Awatovi was the only pueblo in the Hopi region to construct a Christian mission, most archaeologists attribute that to the reason why residents of Walpi and Old Oraibi destroyed the village and killed nearly all its residents in the winter of 1700-1701. However, at the time of that destruction, Awatovi was the largest and most populous pueblo in the Hopi mesas. It was also around 1690 that the people of Walpi were relocating from their old pueblo at the foot of First Mesa to their new location atop the southernmost finger of First Mesa, a move made for defensive reasons.

Southern Tewa warriors and their families (mostly from the Galisteo Basin and the area south of Santa Fe) began arriving in the area in 1696 and were steered to take up residence at the foot of First Mesa along the only route to the mesa top (in that location, the Tewas would be the first people to encounter incoming Spanish military - the people of Walpi felt they would make a good first line of defense should the Spanish attempt to reconquer them). The Tewas were also good at repulsing Ute, Paiute and Navajo raiders. After they won a decisive battle with Ute raiders they were allowed to build Tewa Village (also known as Hano) at the gap between the rocks on the trail up First Mesa. Some of the Tewa women were potters and in the ages-old way, they slowly shared what they knew with Hopi potters, and vice versa. That cross-pollination went on for years, and not just with pottery. Cross-cultural marriages happened, too, and today the people are known as Hopi, Hopi-Tewa and Tewa, depending on their ancestry. And while Tewa Village is completely surrounded by the Hopi Reservation, many of the residents are fluent in Tewa, Hopi and English. Some are fluent in Spanish and Navajo, too. There is a tribal injunction against any Hopi speaking Tewa, they may understand what is being spoken in Tewa but they are not allowed to speak Tewa themselves.

During those same troubled times Towa-speaking people from Jemez Pueblo migrated to Hopi and Navajo territory (in the Jeddito Wash area) to escape the violence of the Spanish reconquest. They established familial ties that are still in place today (which may explain why Jeddito Wash is a Navajo Reservation area surrounded by the Hopi Reservation).

The village of Sichomovi on First Mesa was founded in the 1600's by members of the Wild Mustard Clan, Roadrunner Clan and others who'd come to the area from east of Santa Fe (Pecos Pueblo and the pueblos of the Galisteo Basin) via Zuni. They seem to have stopped at Zuni for a few years and assimilated somewhat. When they moved on to Hopi, there were quite a few Zunis among them, that's why the people of Walpi (and some from Zuni) refer to Sichomovi as a Zuni pueblo.

They arrived at Hopi around 1600 CE and became known as the Asa clan. They had traveled from the Abiquiu area through Santo Domingo, Acoma, Laguna and Zuni, picking up and dropping off people, technology and social practices along the way. Some settled at Awatovi while others continued to Coyote Spring (under the gap at First Mesa). They built a new pueblo where Hano now stands (it was known as Hano back then, too). A few years later drought and disease caused them to relocate again.

They went east to the Navajo settlements around Canyon de Chelly and most stayed there several decades before an argument with the Navajo caused some to either return to First Mesa or travel east to the Rio Grande Pueblos. The descendants of those who intermarried with the Navajo stayed with the Navajo and are now a numerous clan known as Kinaani (High-standing house).

Those who returned to First Mesa found Hano occupied by the newly arrived Southern Tewa. The Asa were given a strip of land on the east edge of the mesa to build on but soon after, many of them moved to Sichomovi and merged with clans there.

Around 1800 a period of severe drought caused many Hopis to migrate to Zuni territory and once the drought had broken, most returned to their ancestral lands. While at Zuni many Hopi potters picked up the Zuni method of white-slipping their pottery and continued to produce white ware after returning to Hopi. However, their quality wasn't nearly as good as that of Hopi pottery produced pre-1700.

The quality, styles and designs of Sikyátki had lived on in Awatovi pottery, although the potters of Awatovi were also enamored of using a white slip on top of the Jeddito clay base. The potters of Awatovi also introduced some new designs (the "Awatovi star" being one) but after the village was destroyed, very little of their knowledge and practice passed on. Hopi ceramics entered a virtual Dark Age for almost 200 years.

By the mid-1800's the Hopi pottery tradition had been almost completely abandoned, its utilitarian purposes being taken over by cheap enamelware brought in by Anglo traders. Hopi pottery production sputtered along until the late 1800's when one woman, Nampeyo of Hano, almost single-handedly revived it. Nampeyo lived in Tewa Village on First Mesa and was inspired by pot shards found among the nearby ruins of the ancient village of Sikyátki. Today credit is given to Nampeyo for fully reviving the Sikyátki style. She was so good that Jesse Walter Fewkes, the first archaeologist to formally excavate Sikyátki, was concerned that her creations would shortly become confused with those made hundreds of years previously.

Sikyátki pottery shapes are very distinctive: flattened jars with wide shoulders; low, open bowls decorated inside; seed jars with small openings and flat tops; painting methods of splattering and stippling and very distinctive designs. The Sikyátki style originally evolved when Keres and Towa-speaking potters from New Mexico got together with Water Clan potters from the Hohokam areas of southern Arizona and northern Mexico and they began working with clays found in the Jeddito area. Over the years other clans came to the area and made their own contributions to what we now know as "Sikyátki Polychrome." Accoding to Jesse Walter Fewkes, that merging of styles, techniques and designs created some of the finest ceramics ever produced in prehistoric North America.

Today's Hopi pottery tends to be a white, yellow, orange or buff colored background decorated with designs in red and black mineral paints. Painted designs tend to fill the entire space, often with an asymmetrical and symmetrical design. Most of the symbology painted on Hopi pottery is themed with "bird elements:" eagle tails, feathers, bird wings and migration patterns. Many Hopi, Hopi-Tewa and Tewa potters are members of the Corn Clan and their annual religious cycle revolves around the seasons of corn. The vast majority of today's Hopi pottery shapes and the designs painted on them are obvious descendants of the work of Sikyátki and Awatovi potters.


Waiting for the Snake Dance to begin.  Mishongnovi Pueblo

Hopi, Arizona c. 1895

Mishongnovi Pueblo with Shipaulovi Pueblo in the distance.  

Hopi, Arizona, Feb. 1909

Nampeyo, potter, Hano Pueblo, Hopi, Arizona c. 1915

Map showing the location of the Hopi mesas

Other Resources:
at Wikipedia
official website
Prehistoric Hopi Pottery Designs, Jesse Walter Fewkes
Upper photos courtesy of TheArmchairExplorer, Creative Commons Attribution-ShareAlike 4.0 License
Lower photos courtesy of the Museum of New Mexico

Sikyátki Revival

Hopi
Sikyatki-style jar
Les Namingha
Yellow ware Sikyatki-style jar
White Swann

The name "Nampeyo" has been associated with much of the pottery produced on the Hopi Reservation in northeastern Arizona since the late 1800's. The potter, Nampeyo of Hano, just happened to be the right person in the right place at the right time. She re-interpreted and re-introduced various proto-historic forms, designs and color schemes, becoming the icon of a new/old approach to the making of pottery that was quickly adopted by other potters. This new style eventually came to be known as "Sikyátki Revival Ware", as it was associated with archaeological excavations that were conducted during the 1890s at the ruins of Sikyátki, the remains of a Hopi village which had existed between about 1375 and 1625 on the east flank of First Mesa. The ruins are about three miles north of Hano at First Mesa.

The common story is that Nampeyo's husband Lesou was hired by archaeologist Jesse Walter Fewkes in 1895 to help in the excavation of Sikyátki. As Fewkes told it, Lesou told Nampeyo about the pottery he'd seen at the site and his descriptions sparked her interest. She visited the site and saw first-hand the finely made, impeccably decorated jars and bowls that were being discovered and removed. Supposedly influenced by what she saw, Nampeyo’s work began changing to emphasize highly stylized bird forms, especially macaws and eagles. She also drew inspiration from other ancestral Hopi pottery types such as Jeddito and Awatovi Black-on-Yellows.

In reality, Lesou never worked for Fewkes and Nampeyo was well known for producing high quality Sikyátki Revival ware before Fewkes ever arrived in the area. No one called it that back then but it was what local traders like Thomas Keam and Lorenzo Hubbell were asking for when potters would bring them pots for sale. They wanted shapes, colors and designs like those that littered many of the old ruins in the area. The mounds at what were Sikyátki, Awatovi and Jeddito yielded many distinctive shapes and designs, long before Fewkes arrived.

Describing Sikyátki Revival Ware (or "Hano Polychrome," to be more accurate) is difficult. The pots are uniformly polychrome, employing vegetal and mineral paints that fire to become the reds, browns, yellows and blacks that we associate with Hopi pottery these days. The designs employ graceful, curvilinear lines that are well balanced across the three-dimensional surface of the pot. The designs also frequently incorporate religious symbols. The shapes are distinctive: wide shouldered flattened jars, low bowls with decoration inside and seed jars with small openings in their centers and tops that seem to defy the laws of physics as dictated by the clay. The base clays polish and fire to an unusually smooth texture, with colors ranging from golden yellow to orange to light brown. Since the fired surface came out so smooth, no slip had to be applied to the overall surface prior to applying the designs.

The pueblos of Hopi and Zuni had developed a close relationship in the 1860's when many Hopis left the Hopi mesas during a drought and a smallpox epidemic and waited at Zuni for conditions to improve so they could return. This connection influenced Hopi potters when they saw the Zunis use a white slip under their decorations. That practice returned to Hopiland when the potters returned and it was used in the production of "Polacca Ware," the most common form of Hopi pottery being made until the late nineteenth century. Polacca Ware is characterized by a white background with a "crackled" surface.

At the encouragement of local traders Thomas Keam and Lorenzo Hubbell, some Hopis started recreating old styles and designs based on the shapes and designs implied by ancient pot shards they found among the ruins left by their ancestors. Nampeyo was among the potters who were making quantities of non-utilitarian pottery for trade purposes and she heard Keam's call. Her innovation was to abandon the use of the white slip and apply her decorations directly to the polished clay body, just as she'd observed on the ancient pots. (The Navasie/Naha families still make their pottery using the white slip but now it's called "Walpi Polychrome.")

Nampeyo was relatively prolific in her making of pots. She also had an excellent eye for design and a steady hand for painting her designs. She and her descendants have set the quality bar for Sikyátki Revival (Hano Polychrome) pottery very high and that level of quality continues to rise today.

The tremendous diversity of design and technique in modern Hopi pottery stands as testament to its long history and the care with which today's Hopi and Hopi-Tewa potters seek to preserve their heritage while continuing to innovate and evolve the medium.

Nampeyo of Hano Family Tree

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.

    Nampeyo of Hano (c. 1859-1942) & Lesou (c. 1860-1942)
    • Annie Healing Nampeyo (1884-1968) & Will Healing
      • Rachel Namingha Nampeyo (1903-1985) & Emerson Namingha (d. 1992)
        • Priscilla Namingha Nampeyo (1924-2008) & Donnelly Sahmie (d. 2008)
          • Jean Sahmie (1948-2024) & Gordon Tom
            • Donella Tom Zacharias (1972- )
              • Kaniela Kootswatewa
          • Randall Sahmie Nahto (1950-2008) & Alicia (1950- )
            • Randall Sahmie Jr. & Lisa Willa
          • Andrew Louis Sahmie (1952- ) & Ida Sahmie (Dineh)(1960- )
          • Nyla Sahmie (1954- ) & Philip Collateta
            • Kenneth Lynch (1974- )
              • Tara Lynch
              • Kira Lynch
            • Michael Collateta (1981- )
            • Christopher Collateta
            • Seth Collateta
          • Rachel Sahmie (1956-2022) & Ollie Talashie
            • Carla Talashie
              • Sean Michael Talashie
              • Madison Moreno
          • Bonnie Chapella Sahmie Nampeyo (1958- ) & Ernest Chapella
            • Doyle Sahmie
            • Mickie Chapella
            • Sahmie Chapella
        • Ruth James Namingha (1926-2012)
          • Darlene Vigil James (Nampeyo) (1956- ) & Felix Vigil (Jemez)
            • Candice James
        • Eleanor Lucas (1926- )
          • Karen Lucas
          • Steve Lucas (1955- ) & Yvonne Analla Lucas (Laguna/Navajo, 1959- )
        • Emerson Namingha
          • Les Namingha (1967- ) & Jocelyn Quam Namingha (Zuni)
        • Lillian Namingha
        • Dextra Quotskuyva Nampeyo (1928-2019)
          • Hisi Quotskuyva Nampeyo (1964- )
            • Lowell Chereposy
            • Erica Quotskuyva
            • Reid Ami
      • Daisy Hooee Nampeyo (1906-1994)
        • Louella Naha (1927- ) & Fred Enote Jr.
        • Raymond Naha (1929-1975)
        • Shirley Benn (1936- )
          • Cheryl Naha (1961- )
          • Marlin Pinto (1957- )
      • Beatrice Naha Nampeyo (1912-1942) & Vinton Naha
        • Regina Naha
          • Terry Naha
      • Dewey Healing (1905-1992) & Juanita Healing (1910-2006)
    • Nellie Nampeyo Douma (1896-1978) & Douglas Douma
      • Marie Koopee (1917- )
        • Jacob Koopee, Sr. (1940- ) & Georgia Dewakuku Koopee (1944- )
          • Jacob Koopee Jr. (1970-2011)
      • Augusta Poocha Nampeyo (d. pre-1998)
      • Zella Douma Ray [Kooyquaptewa][Nez]
    • Fannie Polacca Nampeyo (1900-1987) & Vinton Polacca
      • Elva Tewaguna Nampeyo (1926-1985)
        • Miriam Tewaguna Nampeyo (1956- )
        • Adelle Lalo Nampeyo (1959- ) & David Lalo
        • Elton Tewaguna (1953- )
        • Neva Polacca Choyou Nampeyo (1947- )
      • Leah Garcia Nampeyo (1928-1974) & Lewis Garcia (1928-1974)(Laguna)
        • Melda Nampeyo (1959- )
          • Eloy Navasie
        • James Garcia Nampeyo (1958-2019) & Fawn Navasie
        • Rayvin Garcia Nampeyo (1961- ) & Jody (1/2 Zia)
      • Harold Polacca Nampeyo (1930- ) & Alice Polacca
        • Clinton Polacca (1958-2022)
        • Vernida Polacca Nampeyo (1955- )
          • Jeremy Adams (1988- ) & Mallorie Ovah
            • Wiley Adams
        • Reva Polacca Ami (1964- )
      • Tonita Hamilton Nampeyo (1934- ) & Eugene Hamilton
        • Loren Hamilton (1961- )
      • Tom Polacca (1935-2003)
        • Gary Polacca Nampeyo (1955- )
        • Delmar Polacca
        • Carla Claw Nampeyo (1961- )
        • Elvira Naha (1968- ) & Marty Naha (1970- )
      • Ellsworth Polacca Nampeyo (1940-1993)
      • Iris Youvella Nampeyo (1944- ) & Wallace Youvella, Sr. (1947-2021)
        • Doran Youvella (1982- )
        • Nolan Youvella (1970-2020)
        • Wallace Youvella Jr.
    • William Lesou Komalestewa (1893-1935) & Vina Tahomana (d. 1918)
      • Austin Komalestewa Sr. (1916-1987) & Emily Shupla (Hopi)
        • Alton Komalestewa & Jeanne Shupla (Santa Clara) (d. 1989)

Some of the above info is drawn from Hopi-Tewa Pottery: 500 Artist Biographies, by Gregory Schaaf, © 1998, Center for Indigenous Arts & Studies. Other info is derived from personal contacts with family members plus interminable searches of the Internet and cross-examinations of the data found.