Pop Chalee
Encyclopedia
Pop Chalee, also known as Merina Lujan (1906–1993), was an American painter, muralist, performer, and singer.
. Her father, Joseph Cruz Lujan was from Taos and her mother Merea Margherete Luenberger, was predominately Swiss. Pop Chalee, which means Blue Flower, is a Tiwa name given to her by her Taos grandmother soon after birth. In the year that Pop Chalee was born, US President Theodore Roosevelt
seized most of Taos Pueblo lands including Blue Lake, which vitally important for the Native Americans’ ceremonies.
Pop Chalee’s early life was fairly chaotic and her living situation changed many times over the years. Early in Chalee’s life the Lujan family broke up and moved away from Utah. Chalee was placed in the care of her father’s much older half-brother, Santiago Espinoza, who lived at Taos pueblo. Although she was not living with her sisters, they remained close as they were living near each other on the pueblo. After the first summer in Taos, Chalee’s father sent the children to the U.S. Indian School in Santa Fe. As a young teenager, Chalee was on the move again to return to Salt Lake City, Utah
.
On the journey back to Utah, she realized that she couldn’t remember what her mother looked like. When they arrived at the station their mother never arrived to get them. After seeking out the help of a family friend they finally found their mother’s home, but were met with an unwelcome greeting. Chalee recalls their mother turning them away and calling them “little black devils”. “And boy, that cooled me out for my whole life. It did. It just cooled me. . .that devil business and her not coming down to pick us up were terrible. It took something out of me. And I never could get the feeling I should have had towards her.”
Despite the cold welcome, Chalee would live at her mother’s house where she got her first job to contribute to the household. Chalee’s mother was a strict Mormon and was a tough disciplinarian to the children. She did have some good qualities, however, that she passed on. She was independent, physically strong and mechanically minded. One trait in particular had an influence on Chalee, her mother’s love of animals, especially Pekinese and chow dogs. This influence is captured in one of Chalee’s private paintings called Pekinese Dog, which is a very realistic portrayal of a Pekinese.
At age 16, Chalee could no longer tolerate the authoritarian and oppressive environment of her mother’s house and ran away. She married Otis Fred Hopkins, an Anglo craftsman of wood and metal. As she was starting her married life, international interest was growing for Native American art, which was defined more as the subject of Native Americans and not made by Native Americans. While Native American art shows were travelling around the county, Chalee gave birth to her first son at 18 yrs old; Jack Cruz (also named Kun Funa or Black Buffalo). Less than two years later, her daughter Betty (also named Pop Pina or Red Flower) was born.
With her new family, Chalee moved back to Taos but did not participate in the community. She was further separated because of her marriage to an Anglo outsider, Otis. However, with his woodworking and metal skills he was allowed him to become part of the community, even more so than Pop. Although Chalee was reluctant to fully participate in the pueblo, her two children grew up participating in the community, as she and her siblings had.
It was only after a year of living back in Taos that the Hopkins family moved back to Salt Lake City. This pattern of “shifting from one residence to another continued.” It was the time of the great depression and Native American art began to receive increasing national attention. Pop wasn’t part of the movement yet, instead she was starting to make public appearances in LDS churches on Native American life. “These thematically linked her to her Native American culture” and inadvertently portrayed her as a representative for her people. This commitment of public speaking to educate a “white” America about Indian life would continue well into Chalee’s later years.
Up to this point, Chalee had not considered a career in art. However, “[a]n unexpected visit in Utah to a fortune teller and a subsequent recurring dream inspired one of the most dramatic turning points in Pop Chalee’s life." The fortune teller told her that she would break away from Utah and return to the place that she’d always wanted to go to, Taos. She told Pop that she would be somebody. This message started Chalee’s dreams of returning to Taos.
It was shortly after the meeting with the fortune teller that Chalee and her family moved back to NM in the mid 1930’s. She went back to the school she had attended over 20 years ago to open a locker she had dreamed about frequently. When she finally arrived at the school and opened the locker she discovered it was empty. However, she realized that this was her chance to be an artist. It was not long afterwards that she was studying art at the Santa Fe Indian School
with Dorothy Dunn
.
She started with some difficulty as she was much older than most of the students and the only female for some time. However, her insecurities about her artwork were put to ease by Dorothy Dunn’s supportive encouragement and patience. Pop seemed to enjoy the school and finally settled in to her new role as an artist: “I’d always been kind of funny–I never did anything right. I’d try different things like dancing and couldn’t make it. But when I got into the art, I just stuck to it until I finally developed myself, then it just kind of opened the gates and I went on." In Chalee’s biography by Margaret Cesa, her progress and involvement at “the Studio could be compared to jumping into a raging river, frightened at first and then later enjoying the speed and power of the rapids so much that she never leaves the water."
At the school, Chalee was exposed to art techniques and art history that strengthened her pride in the work of Native American artists. Responding to a lecture given about modern American art, Pop Chalee commented “Some of our Indian artists paint in a style that the white man says can not be done, but still the Indian gets a perfectly balanced picture and the white artist generally puts a lot of unnecessary lines in a picture. We strive to tell a story in our paintings with as few lines as possible and leave out all unnecessary details. It is all done from memory." Clearly, Pop was beginning to form a very clear direction and model for her own art work.
After finishing her first year, Pop began to work at the Laboratory of Anthropology as a paid copyist for Kenneth Chapman to document designs from the Laboratory’s vast collection of Native American pottery. “These tasks served to increase Pop Chalee’s appreciation of Native American arts and heighten her pride in her Pueblo heritage.” During this time Pop was also invited to show her work at an exhibit at Stanford and also contribute to the magazine School Arts. This would be the beginning of a very long and celebrated art career.
(Tulsa, OK), the Heard Museum
(Phoenix, AZ), and the Millicent Rogers Museum
(Taos, NM). Several of her murals are permanently displayed at the Albuquerque Airport.”
Well known for her Mystical Horses and Enchanted Forests, she also painted scenes from her participation the Native American Church at Taos. Her paintings can be described as ephemeral, much more than “decorative woodland scenes” as Dunn once described. “Pop Chalee transformed a traditional style of painting to create magical, idyllic images of wide-eyed animals, ceremonial figures, and woodland settings.”
There are a few recurring images in Chalee’s work that can be summed up with one theme: nature. Her most well known series include the Enchanted Forest and Mythical Horses. Often Chalee would paint her forests set against a black background with stylized trees that have long sloping branches and brilliantly colored leaves. The trees seem to be guardians to all the small animals on the forest floor. The Enchanted Forest series is often described as a family portrait. You can clearly see the relationship and kinship between all the entities of the forest. While all of the different animals go about their lives separately, there is an implied knowledge and awareness of the other animals around them.
In her Mythical Horse series, Chalee paints a dreamlike and whimsical horse. Although the space is rendered in a clearly two-dimensional style, the horses have such energy and movement. “Her treatment of horse is mythically stylized with elongated legs and long swirling manes and tails. These horses evoke a Taos story of a stallion that watches over the Pueblo at night.”
Rhythm and movement of ceremonial dance had a strong influence on Chalee and her art; “... the rhythm the Indian has, I just go out of this world with it, and the drumbeat, your heart is beating with them, with the rhythm of their bodies. . .” When asked if her life at Taos had an identifiable effect on her art, Chalee replied: “[t]hat I couldn’t answer, that I don’t know, I really don’t know. Maybe an outsider could see it, but...” Whether or not Chalee was aware of her influence from her pueblo community, she was clearly affected by the Taos religion. “Ceremonial life, ‘based on a belief in the oneness of all living things,’ provided her with an opportunity to observe ‘the delicate balance of the relationship of man and nature.’” It is clear in all of her work that Chalee felt a strong and deep connection with the world around her and was in touch, not with a specific horse or creature, but rather the spirit of the greater being it represented.
“Museums and galleries sought her exotic and captivating works and she was frequently requested to make personal appearances. Chalee attributed her success as an artist to the encouragement of Mabel Dodge Lujan and the instruction of her admired teacher Dorothy Dunn, to whom she paid tribute throughout her life.” While Chalee accredited others for the success of her work, she was also very much a personality and had a wonderful energy that people sought after. In an article from Southwest Art, Sally Euclaire describes Pop Chalee as a dynamic woman with an image. “Standing tall at well under 5 feet, she sported full bangs and a waist-length braid, body-hugging Capri pants, high-tech sneakers, and New Age crystal jewelry. She was clearly a woman with an image.” Chalee has been described as a: talent, beauty, liveliness, humor generosity, success, drama, and effervescence.
A quote by Jack Cruz Hopkins, Jr., Pop’s grandson, sums up this amazing woman quite nicely. “Anyone fortunate to have met Pop Chalee never forgot her. She was like a sparkling blue flower and a beautiful human being. Her love of life and her pursuit of beauty enchanted everyone she ever touched. Her Taos kin called her Merina. Her sisters called her Pinkie. Her friends and loyal public called her Pop Chalee. To me she was Grandma Pop. . . Nobody could laugh as loudly, smile as clearly, or shine as brightly as my Grandma Pop. She lit up a room”.
“When I’m painting, I just go away. I get lost in the colors and the brush strokes. And afterwards, I always feel better. You have to walk in beauty. If you do, then the hurt doesn’t hurt so bad. And beauty comes to you."
“I hope through our painting that the Anglo will understand my people. Art has been a wonderful thing. It makes a better understanding of different races and brings out the thoughts and feelings of people. . .It is customary to believe that the Indian as a race is doomed, but no race is doomed so long as its culture lives. . . The spirit of the Indian is still alive, because its culture lives and is being developed more and more all the time."
The early years
Pop Chalee was born Merina Lujan on March 20, 1906 in Castle Gate, UtahCastle Gate, Utah
Castle Gate is a ghost town located in Carbon County in eastern Utah, USA. Castle Gate was a mining town approximately southeast of Salt Lake City, Utah. The name of the town was derived from a rock formation near the mouth of Price Canyon...
. Her father, Joseph Cruz Lujan was from Taos and her mother Merea Margherete Luenberger, was predominately Swiss. Pop Chalee, which means Blue Flower, is a Tiwa name given to her by her Taos grandmother soon after birth. In the year that Pop Chalee was born, US President Theodore Roosevelt
Theodore Roosevelt
Theodore "Teddy" Roosevelt was the 26th President of the United States . He is noted for his exuberant personality, range of interests and achievements, and his leadership of the Progressive Movement, as well as his "cowboy" persona and robust masculinity...
seized most of Taos Pueblo lands including Blue Lake, which vitally important for the Native Americans’ ceremonies.
Pop Chalee’s early life was fairly chaotic and her living situation changed many times over the years. Early in Chalee’s life the Lujan family broke up and moved away from Utah. Chalee was placed in the care of her father’s much older half-brother, Santiago Espinoza, who lived at Taos pueblo. Although she was not living with her sisters, they remained close as they were living near each other on the pueblo. After the first summer in Taos, Chalee’s father sent the children to the U.S. Indian School in Santa Fe. As a young teenager, Chalee was on the move again to return to Salt Lake City, Utah
Salt Lake City, Utah
Salt Lake City is the capital and the most populous city of the U.S. state of Utah. The name of the city is often shortened to Salt Lake or SLC. With a population of 186,440 as of the 2010 Census, the city lies in the Salt Lake City metropolitan area, which has a total population of 1,124,197...
.
On the journey back to Utah, she realized that she couldn’t remember what her mother looked like. When they arrived at the station their mother never arrived to get them. After seeking out the help of a family friend they finally found their mother’s home, but were met with an unwelcome greeting. Chalee recalls their mother turning them away and calling them “little black devils”. “And boy, that cooled me out for my whole life. It did. It just cooled me. . .that devil business and her not coming down to pick us up were terrible. It took something out of me. And I never could get the feeling I should have had towards her.”
Despite the cold welcome, Chalee would live at her mother’s house where she got her first job to contribute to the household. Chalee’s mother was a strict Mormon and was a tough disciplinarian to the children. She did have some good qualities, however, that she passed on. She was independent, physically strong and mechanically minded. One trait in particular had an influence on Chalee, her mother’s love of animals, especially Pekinese and chow dogs. This influence is captured in one of Chalee’s private paintings called Pekinese Dog, which is a very realistic portrayal of a Pekinese.
At age 16, Chalee could no longer tolerate the authoritarian and oppressive environment of her mother’s house and ran away. She married Otis Fred Hopkins, an Anglo craftsman of wood and metal. As she was starting her married life, international interest was growing for Native American art, which was defined more as the subject of Native Americans and not made by Native Americans. While Native American art shows were travelling around the county, Chalee gave birth to her first son at 18 yrs old; Jack Cruz (also named Kun Funa or Black Buffalo). Less than two years later, her daughter Betty (also named Pop Pina or Red Flower) was born.
With her new family, Chalee moved back to Taos but did not participate in the community. She was further separated because of her marriage to an Anglo outsider, Otis. However, with his woodworking and metal skills he was allowed him to become part of the community, even more so than Pop. Although Chalee was reluctant to fully participate in the pueblo, her two children grew up participating in the community, as she and her siblings had.
It was only after a year of living back in Taos that the Hopkins family moved back to Salt Lake City. This pattern of “shifting from one residence to another continued.” It was the time of the great depression and Native American art began to receive increasing national attention. Pop wasn’t part of the movement yet, instead she was starting to make public appearances in LDS churches on Native American life. “These thematically linked her to her Native American culture” and inadvertently portrayed her as a representative for her people. This commitment of public speaking to educate a “white” America about Indian life would continue well into Chalee’s later years.
Up to this point, Chalee had not considered a career in art. However, “[a]n unexpected visit in Utah to a fortune teller and a subsequent recurring dream inspired one of the most dramatic turning points in Pop Chalee’s life." The fortune teller told her that she would break away from Utah and return to the place that she’d always wanted to go to, Taos. She told Pop that she would be somebody. This message started Chalee’s dreams of returning to Taos.
It was shortly after the meeting with the fortune teller that Chalee and her family moved back to NM in the mid 1930’s. She went back to the school she had attended over 20 years ago to open a locker she had dreamed about frequently. When she finally arrived at the school and opened the locker she discovered it was empty. However, she realized that this was her chance to be an artist. It was not long afterwards that she was studying art at the Santa Fe Indian School
Santa Fe Indian School
The Santa Fe Indian School is a secondary school in Santa Fe, New Mexico, United States. It was founded in 1890 as a boarding school for Native American children from the state's Indian pueblos. But in the course of its history, the school has also served as a major cultural catalyst for the...
with Dorothy Dunn
Dorothy Dunn
Dorothy Dunn Kramer was an American art instructor who created The Studio School at the Santa Fe Indian School.-Background:Dunn was born on 2 December 1903 in Pottawatomie County, Kansas and educated in Chicago. She first encountered Native American art at the Field Museum in Chicago in 1925...
.
She started with some difficulty as she was much older than most of the students and the only female for some time. However, her insecurities about her artwork were put to ease by Dorothy Dunn’s supportive encouragement and patience. Pop seemed to enjoy the school and finally settled in to her new role as an artist: “I’d always been kind of funny–I never did anything right. I’d try different things like dancing and couldn’t make it. But when I got into the art, I just stuck to it until I finally developed myself, then it just kind of opened the gates and I went on." In Chalee’s biography by Margaret Cesa, her progress and involvement at “the Studio could be compared to jumping into a raging river, frightened at first and then later enjoying the speed and power of the rapids so much that she never leaves the water."
At the school, Chalee was exposed to art techniques and art history that strengthened her pride in the work of Native American artists. Responding to a lecture given about modern American art, Pop Chalee commented “Some of our Indian artists paint in a style that the white man says can not be done, but still the Indian gets a perfectly balanced picture and the white artist generally puts a lot of unnecessary lines in a picture. We strive to tell a story in our paintings with as few lines as possible and leave out all unnecessary details. It is all done from memory." Clearly, Pop was beginning to form a very clear direction and model for her own art work.
After finishing her first year, Pop began to work at the Laboratory of Anthropology as a paid copyist for Kenneth Chapman to document designs from the Laboratory’s vast collection of Native American pottery. “These tasks served to increase Pop Chalee’s appreciation of Native American arts and heighten her pride in her Pueblo heritage.” During this time Pop was also invited to show her work at an exhibit at Stanford and also contribute to the magazine School Arts. This would be the beginning of a very long and celebrated art career.
The artist and her influences
There is a certain mystery surrounding the artist Pop Chalee. During the 1930s, when Pop Chalee was becoming a household name, there was a “dense thicket of misinformation and sensationalism that circulated” about this new and upcoming artist. She was called Princess Popshilee or Princess Blue Flower, even though there were no Indian Princesses in the pueblos. A late bloomer onto the emerging Native American art scene of the 1930s, she quickly became one of the most successful and sought after artists of her time. This was no small feat, considering she was a woman and much older than most of her peers at the Santa Fe Indian School, where she studied under Dorothy Dunn. “Her works are included in numerous museum collections, including the Gilcrease MuseumGilcrease Museum
Gilcrease Museum is a museum located northwest of downtown Tulsa, Oklahoma. The museum now houses the world's largest, most comprehensive collection of art of the American West as well as a growing collection of art and artifacts from Central and South America...
(Tulsa, OK), the Heard Museum
Heard Museum
The Heard Museum of Native Cultures and Art is a museum located in Phoenix, Arizona, USA. There is also the Heard Museum North Scottsdale branch in Scottsdale and the Heard Museum West branch in Surprise....
(Phoenix, AZ), and the Millicent Rogers Museum
Millicent Rogers Museum
In 1956, the Millicent Rogers family founded the Millicent Rogers Museum in Taos, New Mexico. Initially the artworks were from the multi-cultural collections of Millicent Rogers and her mother, Mary B. Rogers, who donated many of the first pieces of Taos Pueblo art...
(Taos, NM). Several of her murals are permanently displayed at the Albuquerque Airport.”
Well known for her Mystical Horses and Enchanted Forests, she also painted scenes from her participation the Native American Church at Taos. Her paintings can be described as ephemeral, much more than “decorative woodland scenes” as Dunn once described. “Pop Chalee transformed a traditional style of painting to create magical, idyllic images of wide-eyed animals, ceremonial figures, and woodland settings.”
There are a few recurring images in Chalee’s work that can be summed up with one theme: nature. Her most well known series include the Enchanted Forest and Mythical Horses. Often Chalee would paint her forests set against a black background with stylized trees that have long sloping branches and brilliantly colored leaves. The trees seem to be guardians to all the small animals on the forest floor. The Enchanted Forest series is often described as a family portrait. You can clearly see the relationship and kinship between all the entities of the forest. While all of the different animals go about their lives separately, there is an implied knowledge and awareness of the other animals around them.
In her Mythical Horse series, Chalee paints a dreamlike and whimsical horse. Although the space is rendered in a clearly two-dimensional style, the horses have such energy and movement. “Her treatment of horse is mythically stylized with elongated legs and long swirling manes and tails. These horses evoke a Taos story of a stallion that watches over the Pueblo at night.”
Rhythm and movement of ceremonial dance had a strong influence on Chalee and her art; “... the rhythm the Indian has, I just go out of this world with it, and the drumbeat, your heart is beating with them, with the rhythm of their bodies. . .” When asked if her life at Taos had an identifiable effect on her art, Chalee replied: “[t]hat I couldn’t answer, that I don’t know, I really don’t know. Maybe an outsider could see it, but...” Whether or not Chalee was aware of her influence from her pueblo community, she was clearly affected by the Taos religion. “Ceremonial life, ‘based on a belief in the oneness of all living things,’ provided her with an opportunity to observe ‘the delicate balance of the relationship of man and nature.’” It is clear in all of her work that Chalee felt a strong and deep connection with the world around her and was in touch, not with a specific horse or creature, but rather the spirit of the greater being it represented.
“Museums and galleries sought her exotic and captivating works and she was frequently requested to make personal appearances. Chalee attributed her success as an artist to the encouragement of Mabel Dodge Lujan and the instruction of her admired teacher Dorothy Dunn, to whom she paid tribute throughout her life.” While Chalee accredited others for the success of her work, she was also very much a personality and had a wonderful energy that people sought after. In an article from Southwest Art, Sally Euclaire describes Pop Chalee as a dynamic woman with an image. “Standing tall at well under 5 feet, she sported full bangs and a waist-length braid, body-hugging Capri pants, high-tech sneakers, and New Age crystal jewelry. She was clearly a woman with an image.” Chalee has been described as a: talent, beauty, liveliness, humor generosity, success, drama, and effervescence.
A quote by Jack Cruz Hopkins, Jr., Pop’s grandson, sums up this amazing woman quite nicely. “Anyone fortunate to have met Pop Chalee never forgot her. She was like a sparkling blue flower and a beautiful human being. Her love of life and her pursuit of beauty enchanted everyone she ever touched. Her Taos kin called her Merina. Her sisters called her Pinkie. Her friends and loyal public called her Pop Chalee. To me she was Grandma Pop. . . Nobody could laugh as loudly, smile as clearly, or shine as brightly as my Grandma Pop. She lit up a room”.
Quotes
“I felt equal all my life. I never thought anyone was better than me. And why should I? If a person didn't like an Indian, well that was their hard luck. It wasn't mine...”“When I’m painting, I just go away. I get lost in the colors and the brush strokes. And afterwards, I always feel better. You have to walk in beauty. If you do, then the hurt doesn’t hurt so bad. And beauty comes to you."
“I hope through our painting that the Anglo will understand my people. Art has been a wonderful thing. It makes a better understanding of different races and brings out the thoughts and feelings of people. . .It is customary to believe that the Indian as a race is doomed, but no race is doomed so long as its culture lives. . . The spirit of the Indian is still alive, because its culture lives and is being developed more and more all the time."