Lucy McKelvey

Whirling Rainbow Goddesses of the Mountainway Chant

11" H x 15" D


The following is a description provided by Lucy's husband:

The design of this pot is taken from the Mountainway Chant and one of the sandpaintings that go with it.

The Mountainway chant is a fall and winter ceremony done when thunder is silent and the snakes have gone to sleep. It is given over patients that have offended mountain animals or suffer from mental problems, arthritis or sight problems.

On the last night of this nine day ceremony is a magnificent all night public performance that takes place inside a huge circular corral of evergreen branches. The performances are lit up by bonfires inside a circular evergreen enclosure.

These bonfires are lit by torches carried by mud dabbed clowns that screech and holler and do comical antics and magical tricks like arrow swallowing as they light the fire and dance through the flames.

After the fires are lit there are many dance groups that perform: Yeibichai groups, ribbon dances, and feather dances all to the singing and rhythm of an inverted basket drum beaten with large yucca leaves.

The Yeibichai dancers are some of the masked gods of the Navajo. The ribbon and feather dances are performed by ideal, beautiful young Navajo women and men carrying wands of ribbons or eagle feathers.

During the dancing manytimes baskets of eagle feathers often magically get up and dance around in formations all the to singing and drumming. The whole night is one filled with a huge variety of performances, songs, skits, and magic and is probably one of the most colorful and interesting of all Navajo ceremonies to witness.

The unusually shaped terraced rim is the entrance to the sacred Rainbow Mountain. Inside the terraced rim of the pot is a bear guardian with a life breath line going inside his mouth.

Whirling out from Rainbow Mountain are two Whirling Rainbow Goddesses wearing headdresses and horns associated with the Mountainway Chant that have rainbow striped hair and cloud bangs. Their forearms are decorated with zig-zag male lightening. Their bodies are rainbow stripes crisscrossed by lightening and decorated with two different kinds of clouds.

From their sashes hangceremonial tobacco pouches. Their kilts of fire are decorated with the beading and beads of porcupine quills with designs of clouds, rainbows, and lightenings. Beads and porcupine quill beading are not usual ceremonial clothing of the Navajo but part of this ceremony comes from the Jicarilla Apache. A rain streamer hangs from the elbows that is decorated with rainbows, feathers and clouds. Attached to the end of the rainstreamer by a lightening rod whirls a magical travel basket which is a magical form of transportation of the gods.

Encircling the goddess under the outer edge of the pot is a guardian made of rainbow stripes and rainbow ladders with four circles with crosses on them . These four circles represent the Four Sacred Mountains of various colors with the crosses on the representing ceremonial fires burning on them. There is an opening or emergence in the guardian rainbow and rainbow ladders where the white mountain is and it would be pointing eastward.

This is a large and very elaborately painted pot that is approximately 11"h x 15"w. It is hand coiled of stone polished marbleized clay that is made by mixing tow clays together when the clay was beaten. To polish this marbleized clay without smearing it is quite a trick that took years to perfect.


 

All the paints, except black, are made from various colors of clay slips gathered from throughout the Four Corners area. These different colors of clay slips are painted on three times and then polished with a stone, taking many days of labor. The black paint is made from a mixture of ground up hematite and bee plant. The paints are all fired on in a fire using juniper wood and sheep manure. The pot has a few fire blushes where the fire got extra hot in places or was not as well protected thus leaving a few yellow blushes. These are not at all undesirable unless there are big burned areas of black or dark green indicating that the manure was wet.

Lucy makes three kinds of Whirling Rainbow Goddess pots. They are always her best sellers. They are more or less a hallmark of her work. In the last few years she grew tired of making so many rainbow goddess pots and has made very few of them as of late. Even though she has made many of them she tries to in someway make each one unique.


Gallery Price: $5,400.00

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THE MAKING OF A MCKELVEY POT

The way that Lucy and Celinda make pottery is a long, tedious, and time-consuming process. Emphasis is on quality rather than quantity. The following is a very abbreviated version of how it is done.

Clay Preparation

The clay is usually mined under big overhanging sandstone cliffs usually near the tops of the mesas in many places throughout the Southwest. It us brought home and soaked in buckets of water for over a month and is screened through many mashes of screen with the final mash being as fine as cloth. Ground mica temper is mixed with it. After the final screening the soupy mixture of clay is poured on drying racks covered with sheets and allowed to dry to the right consistency to make pottery. Then it is stored in big plastic trash cans until it is made into pottery.

When they are ready to make pottery they beat and kneed the clay to remove air bubbles and to mix the white and red clays together in a secret way to make the marbleized pottery.

The Making of the Pots

The pots are usually started in the bottoms of open bowls and coiled up from there one coil at a time. The coils are put together by sliding and pinching the coils to the ones below and thinning them by pinching them between her fingers and scraping with gourd scrapers. Usually 4-7 pots at a time are worked on so that a coil or two can be added at a time and allowed to firm up while she is working on other pots. This drying between coils prevents the pots from collapsing when being worked on. Lucy is known for her unusually large size pots of many unique, and varied shapes, and for making handles and overlay on pots.

Smoothing, Slipping, Polishing, and Painting of the Pots.

When the pots are dried they are sanded with a series of sandpapers until they are finally sanded to a 320 grit. Next they are evened out so the top and bottom will be almost perfectly even. The pot is then measured out and the basic background is drawn on with a pencil. The background is slipped with water and stone polished and then the various other clay slips are applied three times and stone polished one color at a time. Finally the black paint is made by grinding the hematite paint mixed with the juice of bee plant on a sandstone pallet. This grinding takes about one and a half hours of hard work to grind a days worth of paint. Then the black paint is then painted on the pot.

Firing the Pots

The pots are fired outside in a fire of Sheep manure and cedar wood. They are protected from the fire by pot shards and burned off tin. Firing temperatures reach between 1800-1900 degrees F. Most of her pottery has a few firing blushes where the fire got extra hot. Pots fired outside usually have better and varied coloring and are shinier. However, firing in this manner is sometimes disheartening as the pots can break when a sudden gust of wind or rain comes up or if the fire heats unevenly. Also the pottery can under-fire if the manure is damp or has too much sand in it.

Final Statement

As you can see the making of their pots is a very long process. Lucy is basically self taught but received a little help from Hopi-Tewa friends. It has taken her 30 years to learn to make her beautiful pottery and is glad that all of her daughters are fine potters in their own right and that one of them is taking it up as a career even though she has a college degree. She has been trying to make Navajo pottery evolve up into a fine art going up and above tradition while still using native techniques and home refined materials that are all natural. Most of the designs are adapted from Navajo sand painting designs, rug and basket designs, and the ancient pottery designs from the ancient ruins that are so numerous in the area the she grew up in.

More About the Artist:

Education: -Brigham Young University Provo, Utah
B.S. In Elementary Education and Indian Studies

Tribe: Navajo with some Hopi-Tewa ancestry

Clan: Tlashchi’i (Red Bottom) born for Todichi’ni (Bitter Water)

Work Experience: - 9 years teaching on the Navajo Reservation at various places, kindergarten, grades 2nd, 3rd, and junior high school art.

-Various artists in residence at elementary schools in the Four Corners area

-19 years as a professional full time potter

Shows & Exhibitions and Collections:

Santa Fe Indian Market (29 years)
Heard Museum
Eight Northern Pueblos
Gallup Ceremonial
Denver Museum of Natural History Collection
Dallas Indian Festival of Arts
Totah Festival
Eitljorg Museum Show
San Diego Museum of Man Collection
Southwest Museum, Los Angeles
Red Earth Festival, Oklahoma City
Indian Artists of America, Scottsdale
Pueblo Grande Show, Phoenix
Raymond James Financial Institution
Smithsonian Collection
Heard Museum Collection
Albuquerque LDS Temple
Lane Allen Collection Smithsonian Collection

Featured Publications: Pueblo and Navajo Contemporary Pottery by Guy Berger & Nancy Schiffer 2000,2004

Treasures of the Navajo by Theda Bassman 1997

Native Peoples 1992 (cover and article)

 Enduring Traditions by Jerry &Lois Jacka 1994

“Indian Trader” Oct. 1992

“Gallup Independent” Sept. 13, 1992

“Arizona Highways” Nov. 1988

Indian Market supplement to the Albuquerque Journal. August, 2002

 Beyond Tradition by Jerry & Lois Jacka 1988

Navajo Pottery by Russell Hartman & Jan Mesial 1987

Honors, Awards, & Accomplishments:

- 35 years making pottery, 19 years full time.

- Numerous awards at Santa Fe Indian Market, Gallup Ceremonial, Heard Museum (Maria Martinez Memorial Award), Totah Festival, Dallas Indian Market, Southwest Museum in Los Angeles, Navajo Tribal Fair, New Mexico State Fair, Best of Show Totah Festival, Farmington, NM

Influences: The ceremonies and traditional teachings of my grandfather and of my great-grandmother who partially raised me. Also the pottery from the ancient ruins near my home and my many Pueblo friends who inspired me, and quite possibly some of my Hopi-Tewa ancestry.

Artist Statement: I am mostly a self-taught potter who has spent 35 years refining the art of Navajo pottery up and beyond tradition but still using traditional materials and methods.

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