| Mexican jewelry collections include earrings, necklaces, bracelets,
broaches, rings, among others; which are made by Mexican goldsmiths
craftsmen, who demonstrate with their crafts how the traditional
jewelry design of the Pre-Columbian civilizations |
Shipment |
| Orders
are shipped within 7-10 business days from the time your order
is
received, and all the shipments are insured.
In the event of a delay, you will be contacted.
When your package is shipped we will email you the shipping date
and the tracking number.
NOTE: Deliveries cannot be made to P.O. Boxes.
We offer the following shipping options within the US: |
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UPS
- Standard Ground $6.00 USD |
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UPS - Second
Day Air $12.00 USD |
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UPS - Next
Day Air $18.00 USD |
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For shipments outside the US we will provide you shipping charges
via email and request your approval before we process any order.
All duties and fees are the responsibility of the addressee. |
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Return
Policy |
| Inspect
the merchandise upon delivery and notify us immediately of any damage.
Due to the nature of the merchandise, a sales receipt and a return
authorization from our Costumer Service Department must accompany
all returns. If you need to request a return authorization, call
our Customer Service Department within 10 days of delivery at 1888
299-3318 or (210) 928-1988, Mon-Fri or email us at customer@orodemontealban.com
.
We cannot refund shipping and handling charges. |
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Payment
by Credit Card |
| We
accept American Express, Visa and Mastercard.
To protect our customers, we only ship credit card orders to the
name and address the credit card was issued to. |
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Taxes |
| We
collect 7.875 % state sales tax when shipping to the state of Texas. |
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Security
& Privacy of Information |
| Shopping
with ORO DE MONTE ALBAN is absolutely safe. When you place an order
in our on-line store you can feel confident that your personal and
credit card information is encrypted and stored in our secure server.
All your ordering information will be used to process your purchase
and only be accessed by ORO DE MONTE ALBAN. We do not share our
customer's information with third parties. |
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Our
Costumer Service |
| In
ORO DE MONTE ALBAN your complete satisfaction is our goal. Feel
free to contact our Costumer Service Department for further information
about our products and services. Call 1-888 299-3318 or (210) 928-1988.
Also, if you need help or have comments you may email us at info@orodemontealban.com. |
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Guarantee
and Certificate of Authenticity |
| ORO
DE MONTE ALBAN guarantees that each one of the pieces handcrafted
by our artisans fulfills the NOM-033-SCFI-1994 established by the
Mexican Ministry of Commerce (SECOFI) for the 14k gold jewelry.
Our company, also meets the international requirements in the production
of gold jewelry, determined by AMAGOLD, and each one of our jewelry
pieces is stamped with our identification number 043 (registered
with SECOFI). Moreover, it is important to point out, that the National
Institute of Anthropology and History (INAH) have properly authorized
all the replicas in our catalog. |
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Catalog |
| If
you want to receive our printed catalog with all our jewelry lines,
email us at info@orodemontealban.com and we will send it to your
home or office. |
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Company´s
History |
| In
1947, Mrs. Rosa Quevedo, along with her daughter Tere Calvo,
started a family business in Oaxaca opening the first jewelry
shop in town. At that time, it was common to find jewelry
at the finest drugstore or clothing store, but there was not
a specialized shop for jewelry in Oaxaca. |
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The
store was named "Joyería Rosita." Mrs. Quevedo
and Mrs. Calvo had a strong entrepreneur spirit, and decided
to also open a small jewelry workshop, where they started
to develop gold filigree pieces and original designs with
gold and silver. The beauty of the designs and the quality
of the handcrafted work was widely appreciated in Oaxaca and
initiated the reputation that ORO DE MONTE ALBAN has today.
Once the store was well established in later years, Mrs. Quevedo
and Mrs. Calvo decided to show the pride they had for traditions
of the Zapotec and Mixtec Civilizations. |
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They
researched information about the jewels found in a major discovery,
made by the Mexican Archeologist Alfonso Caso, at the archeological
site of Monte Alban, in Oaxaca on January 6th, 1932. Mr. Caso
had discovered a Mixtec-Zapotec Tomb, named "Tomb No.
7", with a treasure of jewelry and ceramic pieces as
an offering to the Priest buried there. |
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n
1985, Mrs. Quevedo and Mrs. Calvo, obtained the authorization of
the National Institute of Anthropology and History of Mexico, to
reproduce the Pre-Columbian Jewelry and started hiring experienced
craftsmen to do this remarkable work. |
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Also in this year, Mrs. Tere Calvo, with her two sons and daughter
in law, decided to create ORO DE MONTE ALBAN. Now, this proud Oaxacan
company, has become an international showcase of the handcrafted
jewelry of our ancient civilizations. |
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Our
Mission |
| ORO
DE MONTE ALBAN is dedicated to create excellent quality replicas
of the masterpiece jewels made in silver and gold by our Mixtec
and Zapotec ancestors using ancient techniques. Our ancestors made
these jewels to venerate their Gods. Nowadays, we elaborate these
jewels to show the world our cultural heritage and the art of the
Mixtec and Zapotec cultures. All our products are high-quality jewels
made by our craftsmen in our workshops in Oaxaca. |
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Oro
de Montealban Logo |
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Local
artist Héctor Jara designed our logo.
He combined three elements commonly used in the Mixtec and
Zapotec Cultures:
The "Gold" Sign from the Zapotec Culture.
The "Precious" Sign from the Mixtec Culture.
The false Filigree from the "Chimally Shield", a
Mixtec Jewel.
The logo reflects our company's philosophy: "We have
survived through time working with precious gold in a very
sensitive way." |
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Oro
de Montealban Elaboration Process |
To
follow the same principles as our ancestors, we use the technique
called "Lost Wax Casting Process" to make our jewelry
pieces. In this technique, one, or several wax layers, are
fastened to a conical wax sprue inside a metal flask. |
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The
metal flask is then covered by a heat resisting plaster called
investment. Once the investment is dried, the flask is heated
inside an oven to a temperature of 1300° F. Due to the
temperature, the wax is "lost" or "burned out."
The investment then keeps the shape of the wax. |
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The
gold is heated inside a crucible, by a torch at a temperature
of 1655° F. The investment is then filled with the molten
gold by centrifugal force. Once the basic jewel is casted,
it is decorated and polished by the hands of our expert craftsmen.
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If
you are ever in Oaxaca, you can visit our workshops and see by yourself,
how the "Lost Wax" technique works. |
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Ask for more information about our workshop tours at info@orodemontealban.com. |
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Shop
Videos |
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USA
Office |
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8603 Crownhill,
suite 8
San Antonio, Texas 78209
Ph. 1.210.928.1988
Fax 1.210.832.9252 |
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Articles |
The following articles are published as received by ORO DE MONTE
ALBAN under authorization of the authors, the studies and investigations
were made by the authors who assumes all the responsibilities, if
you wish to copy whole or part of an article we encourage to request
permission from the author. |
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Comparing
masks |
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By George
A. Horton |
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My
work here, is to make a comparison of two very importante Amerindian
shamanic art pieces. The first, is the Charles Willoughby mask,
a incised drawing on a bone, excavated from the Hopewell site, Ross
Co. Ohio 1891. The second mask, is the folden breastplate mask excavated
by Professor Alfonso Caso in Oaxaca, Mexico 1932. My hope and goal
is to show that there could be a possible link between these two
masks. I feel it is very possible, they depict the same deity of
the Western Underworld, a deity that is still very much a part of
traditional contemporary Woodland religion (Wm Jones Ethnography
of the Fox Indians). Some Mesoamerican Indian religions, also have
a deity of the western spirit world. I will start, with the background
of these two very unique pieces. |
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Charles
Willoughby, was a Amateur Archaeologist who rose to the position
of Director of the Peabody Museum of Harvard. While he was excavating
a major mound and earthwork complex, he found a small round incised
bone with carving (a possible femur). The drawing on the bones was
that of an elaborate mask. (Greber and Ruhl The Hopewell Site) This
mask drawing, came from a rich ceremonial Hopewell cultural site
dating around 200 BC to 400 AD. The Hopewell Culture, was the Golden
Age of the Woodland Indians, with vast trade networks and exotic
art (John Carlson-Hopewell) “The Hopewell, unlocked the secrets
of geometry, developed a sophisticated system of measurement, and
even came to undestand the great cycles of the Sun and the Moon”
(Wm Romain Mysteries of the Hopewell 2000) Willoughby, placed much
time and effort to decode the mask. In his words “combinations
can be made from this ingenious design, but I have only reproduced
the heads and faces which were evidently in the primitive artists
mind when he executed this remarkable carving. The meaning of this
figure may never be interpreted.” The second mask, was excavated
by Professor Alfonso Caso, at the ruins of Monte Alban, Oaxaca,
Mexico. The Professor, worked his way though stucco floors and vault
stones to the Tomb named number seven. He was thrilled to find what
National Geographic 1932 called, “The riches find of the Americas”.
The tomb yielded a wealth of beautiful objects of bone, gold and
silver. But of greater importance, it gave us a greater understanding
and appreciation of Prehistoric Mesoamerican civilization. Caso
like Willoughby, worked hard for the interpretation, Caso could
see that a Mixteca leader had been placed to rest in a much older
Zapoteca tomb. Lets start the comparison of these two masks placed
side by side. I feel the top part of both masks represents Sunrises
at the different times of the year, also I see the masks, as being
directional, horizontal and Sun oriented, top east, right south,
left north and the bottom west. This would make the top center of
each mask the time of the Spring and Fall Equinoxes Sunrise and
the bottom of each mask the equinoctial set. On the Hopewell mask,
we see a centered Sun between the four humps representing major
rise points. On the mixteca we see, two large concentric circles
(three ring) being the sign of the Sun and shaman travel in pictograph
rock art. (Alex Patterson Rock Art Symbols 1992) The gage, we see
reaching out, to the far range of the summer solstice and winter
solstice, on both masks, are antlers in different stages of development,
It should be noted that two copper head pieces in antler form were
found at the Hopewell site, one a full rack (Fall) and the other
in young buttom form (Spring). The symbolism here might place the
mask late into prehistoric woodland culture, in Mexico today the
Huichol still compare maize growth with antler growth. (Schaffer
and Furst People of the Peyote) From here, we will drop to what
some folks see as large ears or half circle draped over the head
of the masks. The studies and work, on the fold mask shows this
to be the very common symbol of the Mesoamerican double headed serpent
of fertility. By the general shape, of the drooping Hopewell head
piece, these could be very well be heads of serpents. Next we well
drop to the central half skull face, it should be noted that on
the both masks at the area of the forehead there what seems to a
be protruding bird beak visor, maybe to protect and shade the face. |
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Both
masks, have much diving bird or Earth Diver symbolism, which in
turn also points toward shamanism and transcendence. I would like
to cover bird symbolism one mask at a time. On the Hopewell piece,
we see the nose on the face has been replaced by a bill of the Spoonbill
Rosette. The Hopewell placed most revered status on this bird, we
find its image on hopewell funerary art. With cosmic psychic imaging
(my best guess), these early people saw a very special bird that
could change its reddish pink color (shrimp intake) and was blessed
with a Sun shaped bill that goes down deep into the murky depths
of the under world. This leads us back to Monte Alban and the funerary
art of tomb seven. Over and over, one of the central themes of the
burial jewelry and also bone carving was the diving eagle or sunset
to the western underworld. According to Prof. Caso the falling eagle
represents “The Evening Sun”. We see a diving bird pendant,
on the tomb 7 mask, appearing to be falling into a opening, maybe
a opening to the underworld. Much clearer on the Hopewell mask bottom
drawing, we have a line and a separate space with two ovals. This
interpretation is very easy for someone who collects ans studies
Huichol yarn paintings. The bottom lined off area in these paintings
is most often shown with two eyes. The meaning here is the shaman
traveling and seeing into the underworld. The glyph script on the
gold mask shows two ways of showing a very important date in time.
To me, this could show two groups of people coming together, and
agreeing on a calendar date and letting time, not politics, carry
on. Look at our current calendar, covered with Gods, Planets and
Rulers, Thor, Mars and Augustus, Thursday, March and August. We
have covered the two masks, from top to bottom, leaving out the
central face and identity or this Lord of the Underworld. Before
the Euro conquest I believe there was a high order of Astronomer
Priests with high intellect, and a interwoven common belief system.
I would like to show that this group of sky watchers shared and
linked their knowledge, from what is now the length of North America.
I believe a remnant of this old order still is in place today, this
may be present today in Amerindian religious beliefs and art symbolism.
In many indigenous North American native religions a deity appears
in the western land of the spirit world. His half alive, half death
appearance with his home in the underworld brings a vision of the
devil. This would be far from the truth, in tribal groups he is
seen as a gentle and caring keeper of the bones, a friend who helps
the Sun on its perilous journey across the underworld to its new
birth at sunrise. I have had some success, with Equinoctial astronomical
alignment of the prehistoric woodland mounds her in Iowa. This in
the Woodland world is when the “Sun goes in a straight line
from its eastern lodge to the western lodge of the dead” (Wm
Jones). On the Suns journey, the spirits of the dead are collected.
On both masks, the centeres dity, is Equinoctial between the two
solstice Suns, and his dual role of Lord of Life and Death, coming
in Spring bring rebirth, planting, life and light and the Fall the
opposite. Who was buried in tomb number seven, probably a high ranking
Mixtec astronomer priest who greatly identified with the Western
deity of the Sunset. Prof. Horst Hartung Univ. of Guadalajara, his
work on Astronomical Mixtec knowledge is a mus for the serious student.
Dr. Terry Stockers new book (A walk through an Aztec Dream 2002)
at last shows us the importance of the direction West and the feelings
of a Sun worshiper at sun down. At the Monte Alban site, tomb numer
7 is the farthest west temple mound and from the west side of mound
J a carved stone slab with a diving priest or deity. The diety of
the Western underworld, went by many different names I will share
a few of these. Axtec – Mictlantecuhtli Potawatomi –
Chibiabos Fox – Teipaiyaposw. My conclusion is, much more
research should be done for the “Riches find of the Americas”
(National Geographic). I would like to see the turquoise incrusted
skull from tomb number seven matched with the face of the golden
mask. The 30 plus bone carvings are some of the finest art work
ever done, these should be reproduces, cast for art and study. My
name is Geo Horton, I work on the Union Pacific railroad, my current
job is with the 9001 Navajo rail gang. I’m a ex Marine 1961-64,
former VISA worker, I studied and excavated in Tula, Mexico 1972.
I have been a long time member of the Iowa Archeological Society.
Was honored to attend the Hopewell 2000 Conference, put on by the
Center for American Archeology. |
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I
live in Vining, Iowa near the traditional Fox Indians. My work here,
is for a great Fox shaman and friend Leo Keahna. He was respected,
from the Northern Cree near the Artic Circle to the Southern Kickapoo
deep into Mexico. We lost Leo, on the Equinox 1997. Special Thanks,
to my friend Alberto and ORO DE MONTEALBAN, for the interest in
my work. G |
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Engendering
Tomb7 at Montealban. Respinning an Old Yarn |
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Books |
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Bovin,
Murray.
Centrifugal or Lost Wax Jewelry Casting.
USA: Bovin Publishing, 1971. |
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Caso, Alfonso.
El Tesoro de Monte Albán.
México: Instituto Nacional de Antropología e Historia,
1969. |
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Caso, Alfonso.
Lapidaria y Orfebrería en Oaxaca.
México: Casa de la Cultura Oaxaqueña, 1990. |
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Choate,
Sharr.
Creative Casting.
New York: Crown Publishers Inc, 1996. |
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Davis,
Mary L. & Pack, Greta.
Mexican Jewelry.
USA: University of Texas Press at Austin, 1963. |
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Harvey,
Marian.
Mexican Crafts and Craftspeople.
USA: The Art Alliance Press, 1987. |
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Webpages
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Oaxaca |
| The
state of Oaxaca is located in the southeast part of Mexico.
It is bordered to the north by Puebla and Veracruz, to the
east by Chiapas and to the west by Guerrero. The name of the
state, comes from the náhuatl "Huaxyacac"
that means "In the Nose of the Guajes." Oaxaca's
surface covers 95,364 kilometers and is considered the fifth
largest state of the country in term of size, and has nearly
3.3 million inhabitants. |
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Oaxaca
is one of the most diverse states of Mexico. It has a wide
variety of landscapes - beautiful beaches, forest, high summits
and extensive valleys, jewelry- as well as an impressive cultural
mixture. More than fourteen different ethnic groups and cultures,
including Zapotecs and Mixtecs, compose Oaxaca's cultural
diversity. Oaxaca's customs and Pre-Columbian past have passed
on from generation to generation and you can find them manifested
in the culture and gastronomy of the state. In Oaxaca you
can enjoy delicious dishes such as the "Seven Moles,"
the "Quesillo," the "Chocolate-Atole,"
the "Café de Olla," among many other dishes. |
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| During
the colonial time, Oaxaca occupied an important place inside
the organization of the "New Spain" thanks to its
trade and to different religious associations that settled
down in this part of Mexico. As an example, the "Dominicos"
built imposing temples in this area like the "Temple
of Santo Domingo" in order to christen the native people
of Oaxaca. |
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Today
Oaxaca offers tourist and cultural attractions besides it's worldwide
famous hand-made crafts, gastronomy, and regional parties. |
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Monte
Alban |
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The
archaeological site of Monte Alban is located in the northeast
part of the Valley of Oaxaca and is cradled by the hills Monte
Alban, The Rooster and Atzompa. Tha Zapotecs built Monte Alban
as the capital city of their empire. According to the National
Institute of Anthropology and History, "it was the most
important Pre-Columbian city in the Southeast of Mexico, since
it lead the political, social and economic life of the region
of Oaxaca through a complicated tributary system based on
a religious domain and a powerful army jewelry." |
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| Monte
Alban was founded around the year 700 B.C. and quickly became
an important religious and cultural center. As an example,
inside the "Monument of the Dancers" was found one
of the first writing samples of the region. Some archeologists
suggest that by the year 200 B.C. this city had a population
of about 30,000.
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It
is believed that the biggest development in the city took
place between the years 250 and 750 A.D. once the city was
finished and, with the collapse of Teotihuacan, the Zapotec
government system was strengthened. Around the year 750 A.D.
the population started to abandon the city because of the
ecological depletion caused in the area, and the high taxes
that the Zapotec government requested. |
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decline of the Zapotec culture was followed by the appearance
of the Mixtec Culture. This culture also considered Monte
Alban a sacred city. They used Monte Alban as a religious
city and this is shown in the "Tomb 7" discovered
by Mr. Alfonso Caso on January 9, 1932. In this tomb, Mr.
Caso found offerings to the Mixtecs' gods and priests, and
today these are considered the "Treasure of Monte Alban."
The archaeological studies of the area divide the history
of Monte Alban in five phases:
I. Foundation 500-200 B.C.
II. Period Pre-classic 100 B.C. -100 A.D.
III. Classic period 200-800 A.D.
IV. Period Post-classic 900-1200 A.D.
V. Period of decline 1300-1600 A.D. |
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Since 1987 UNESCO has considered the archaeological site of Monte
Alban "Patrimony of the Humanity." Also, in 1993, the
President of Mexico declared it as an "Archaeological Monument",
for what receives recognition and protection at both, national and
international levels.
If you would like to live the magic of Oaxaca, Oro de Monte Alban
recommends the following travel agents: |
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