Hello Steemians today i want to share with you some WixariKa Art its one of the most old Technic of the Wixarika made with spin stuck.Also i want to introduce you to the Artist Xuturi.
Xuturi its a Wixarika Indian from Mexico I will explain more about the culture now .
but the main point of this post its to help him to sale his art so he can help his family too.
In the southern part of the Sierra Madre Occidental lies the region known as the Great Nayar. There, on both sides of the canyon of the Chapalagana River, between deserts, mountains and valleys that unite the states of Jalisco, Nayarit, Durango and Zacatecas, inhabit the Huicholes, one of the most important indigenous groups in Mexico, called by themselves Wixaritari, or Wixárika people.
Those of us who know the prizes of their sanal art creations, understand that theirs is an ancestral art: an art that counts, sings, provokes; an art that makes you imagine dialogues, dances, confrontations, mysteries. Because all his images, all his designs, however simple they may seem, have the same virtue: telling stories.
In Huichol art, nothing is free. Each fret means, each color, each stroke. They are enigmas that only the observation, sensitivity, respect and knowledge of this mystical people can decipher.
His tsikuri or eyes of god, his paintings of yarn, his jícaras and masks decorated with multicolored beads, his embroidery and arrows; his music and dances; his body painting, clothing, hats, necklaces and bracelets, always have a hidden phrase, a secret passage, a story to tell.
Yes, Wixárika art is a conceptual extension of existence. It is the collective memory of a people trapped in colorful stamens, nature captured in chaquiras, the vital energy of religion inhabiting the abstract design of the frets.
Five cardinal points
To understand the profound meanings of Huichol art one must understand the broad outline of its cosmogony and, at the same time, the territorial limits of its geography.
In the map of the wixárika town there are five cardinal points: to the west, the Isla del Rey, in San Blas, Nayarit; to the south, the Isla de los Alacranes, in the Laguna de Chapala, Jalisco; to the east, Cerro El Quemado, in Real de Catorce, San Luis Potosí; to the north, Cerro Gordo, in San Bernardino Milpillas, Durango; and, to the center of this sacred universe, Teakata, in Santa Catarina Cuexcomatitlán, Jalisco.
Throughout the broad and rugged territory there are at least 24 ceremonial or tihupa centers. This is where the elders guard the nierikas, wixárika word that refers to the appearance, the face, the face, the external surface and, in turn, the characteristic of things. The nierikas are at the same time the representation of an idea and the reflection of who creates it. They are ceremonial objects, offerings created by men and women to flatter, thank or request favors from their deities, the elements of nature.
For the wixaritari, the sun, the sea, the stones, the earth, the deer, the eagle, the corn, the peyote, are at the same time the origin of life and companions of existence. From them they receive the mandates that guide being and doing daily, through "the one who knows how to dream", that is, the mara'akame, the spiritual leader of the community, the maximum figure in the religious field, the one who has learned to penetrate the world of the sacred.
José Benítez Sánchez, mara'akame of Zitakua, Tepic, Nayarit, and for his artistic work, National Prize of the Arts and Popular Traditions 2003, assures that "the nierika is the face of the person, it is the face of the thing itself. The nierika can represent the face of the sun, the skin of the earth, the face of the deer, the face of the fire, the face of the peyote and also the face of the man who makes the offering. "
A nierika is an object that can be created by any believer and take various forms. Sometimes it is a tsikuri, that colorful creation that they also call the eye of God, a figure made up of one or several rhombuses of yarn spun on reed crosses. The eyes of God serve as protection and are particularly elaborated to safeguard the health of children. For each year of life, the father spins a diamond, until reaching five, the magical number of the Huichol world. Because five points are their cardinal points, five are the mothers Nakawe, five the colors of the peyote and five those of the corn; five deities of the rain and five of them, times that a mara'akame must make a pilgrimage to Wirikuta, the place in Real de Catorce, San Luis Potosí, where they meet with the gods to complete their formation and thus reach their hierarchy.
Ancestors who communicate with the sacred animals - SOLD
Peyote is a cactus with hallucinogenic and psychoactive properties whose consumption has a particular influence on the
visual perception. Thus, the sensations experienced during the ritual consumption of the peyote by the Huichols generate an altered perception that is experienced in colors and colors.
During one of his trips to Wirikuta, the researcher Ramón Mata Torres wrote: "The colors are intense and vivid, all are clearly seen in their triumphant emergence, none overshadows the other, and none loses its intensity if it changes its place. , giving birth to multiple figures, they float in space, they rotate free, I have never seen so much wonder born of color! How much variety in so much simplicity! Greens, violets, oranges, blacks, blues, whites, purples, reds, cherries, yellows ... "
The Blue Magic Deer, Ancestor of Wirikuta - 500$ If you are interested in buying it please send me a message !! (the picture is in Mexico)
Huichol art is the art of color. They are the colors lived by the mara'akame who, in the trance of the ritual, communicates with the gods. From them he receives his instruction, his mandate, and sings what they dictate to him. It is the voice of the fire, of the earth, of the stones, of the water, of the trees and of the eagle; it is the voice of the divine triad: deer-corn-peyote. When the mara'akame sings, the stories of the origin arise, the rituals are revived, the images acquire meaning and force the words.
If a wixárika becomes mara'akame, it is because he is able to sing the voices of the gods. Possessing the gift of interpretation, the mara'akame is responsible, through their own dreams, and also those of others, to find the paths, the steps to follow, the rites that will allow to find the coveted point of balance, be it in the field of physical or spiritual health.
Jicara Celeste to the Wixika Culture - 500$ If you are interested in buying it please send me a message !! (the picture is in Mexico)
The healing power of the mara'akame is a gift that is brought from birth, a characteristic that, according to custom, forces the possessor to seek his internal growth and offer his service with generosity. There are those who are born to prayers, and lend their voice to the rituals of sowing and harvesting; others are born to be bonesetters, and are responsible for attending to sprains and accommodating skeletons; others, to suck pus, and take care of healing those who suffer an infection. However, the one born mara'alzame has the power of all that and much more. He can cure various diseases through the smoke that he draws from his pipe or by cleaning with herbs and feathers, all of which is as important as his work as a singer.
The mara'akame sings only under the influence of the peyote, and sometimes the songs become images, in designs that sing with colors the stories of their people. They are ideograms that are reproduced in the traces of the offerings, source from which the line and color that inhabit the craft creations of the Wixárika people emerge and are recreated.
Worsted lines to capture time
Although nierika refers to practically every ritual object, it was originally called a square or round tablet with a hollow in the center and covered with colored stamens forming figures. Formerly they were made with wool yarns dyed with natural dyes. Already entered the twentieth century, the wool was replaced by cotton threads and then by industrial stamens, and, from the forties, when the Wixaritari began to migrate to the cities, the formats of the ritual tablets grew in size, offering was transformed into artisanal product, into creation for survival. Modernity and necessity turned into craftsmanship what was originally a nierika, an offering, a ritual object.
Art embroidered by hand
With chaquira, bracelets, necklaces, bags, belts and earrings are also made, originally created to complement the traditional clothing of Huichol men, women and children. In this we can see how the cross-stitch embroidery are also forms of representation of their cosmogony: there are the frets, the animals and sacred plants, the landscape of the Wixárika people.
Vision of the Ancestors - SOLD
