SCHEURICH KERAMIK ‘HARLEKIN’ VASE Nr. 549/21
SKU: 4343947787

SCHEURICH KERAMIK ‘HARLEKIN’ VASE Nr. 549/21

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SCHEURICH KERAMIK ‘HARLEKIN’ VASE Nr. 549/21An outstanding 1960s version of Scheurich Keramik's 'HARLEKIN' decor on Heinz Siery's. shape No. 549 21 SCHEURICH had its origins in a joint venture launched in 1928 by Alois Scheurich and his cousin Fridolin Greulich in the small town of Schneeberg near the Czech border in Saxonywholesaling glass, porcelain, and ceramics. The business was moved to the market community of Kleinheubach in the northeast corner of Bavaria in 1938, and ten years later the

An outstanding 1960s version of Scheurich Keramik's 'HARLEKIN' decor on Heinz Siery's. shape No. 549/21

SCHEURICH had its origins in a joint venture launched in 1928 by Alois Scheurich and his cousin Fridolin Greulich in the small town of Schneeberg near the Czech border in Saxony—wholesaling glass, porcelain, and ceramics. The business was moved to the market community of Kleinheubach in the northeast corner of Bavaria in 1938, and ten years later the partners began producing household ceramics of their own, selling them under the name Scheurich & Greulich. In 1954 the partnership was dissolved, and Alois founded Scheurich GmbH & Co. KG to continue production on his own.

The celebrated designer Heinz Siery was recruited in 1955 as Scheurich’s lead form designer, but in addition to an extensive range of shapes, he was also key in helping the company develop a successful overarching production strategy, which was to produce a wide array of simple forms that could be produced cheaply and decorated in a great variety of glazes. This resulted in a range of pieces that were both varied and economically adaptable. The approach proved altogether successful and led to Scheurich’s hegemony beginning in the late 1960s.  The company's strategy of keeping its prices low combined with an enormous range of attractive designs resulted in millions in sales and the designs were adapted twice a year to the changing tastes of the public.

Scheurich mainly made vases and flowerpots but also produced ashtrays, piggy banks, candle stands, beer mugs, buffet clocks, wall reliefs, and Christmas tree holders. Scheurich, with a few exceptions, did not make kitchen clocks or lamp bases.

The most successful vase models come in dozens of glaze versions (decors), for example, Heinz Siery designed vase model 271-22 in 1959 and it was fashionable for decades with a variety of changing glaze options. Another important designer for the shapes was A. Seidel. The main glaze designer was Oswald Kleudgen.

Some well-known motifs are Montignac (1972-1973; hand-painted), Amsterdam (onion motif/Zwiebeldekor; 1974-1975), Fabiola (dark brown-red overflow glaze), and Jura (fossil/snail motif).

Some designs were made especially for export purposes; on the bottom of those vases is not "West Germany", but "foreign". Nevertheless, vases with "foreign" also ended up on the home market.

The vases were fired at 1000 degrees Celsius and came from molds. The most extreme glazes and patterns remained in West Germany. Red and orange vases sold best. Yellow and purple less. Large floor vases cost 40-50 Deutsche Mark (20-25 euros) each and were for sale in the Karstadt and Kaufhof department stores. At least 500 pieces of each vase were made.

By the late 1980s, shapes and color schemes became plainer and the work less attractive to collectors.

HEINZ SIERY was a true luminary in the world of ceramics in the 1950s and '60s.  His form designs had a significant impact on the product styles of makers Fohr, Scheurich, Carstens, and Ruscha, among others.  Siery often employed "the golden ratio" (or an approximation) while designing, lending harmonious proportion to his work.  This can be clearly seen in his most iconic vase, no. 271/22 for Scheurich.  Presented in 1959, it was extremely popular and was still being manufactured in the 1970s.  Siery also developed and introduced new methods of industrial organization.

In 1969 Siery and his wife, Ingrid Siery-Illgner, established a jointly operated studio, Atelier Syré, near the historic town of Euskirchen in North Rhine-Westphalia out of which they both freelanced.  (Ingrid had also designed decorative objects for Carstens and overseen the design department at the Wächtersbach earthenware factory.)  In addition to commissioned work, the couple produced creations of their own—notably elegant, figural sculptures made of bronze, whose simple, classical forms and sleek lines evoke the work of Henry Moore and Joannis Avramidis.  Atelier Syré houses a sculpture park home to more than 300 of these works.

Designer Heinz Siery
Manufacturer Scheurich
Design Period 1960 to 1969
Production Period 1960 to 1969
Country of Manufacture Germany
Identifying Marks This piece has an attribution mark
Style Vintage, Mid-Century, Modernist, Bauhaus
Detailed Condition Excellent — This vintage piece is in near original condition. It may show minimal traces of use and/or have slight restorations.
Product Code
Materials Ceramic
Color Black, teal, orange, red
Width 5.0 inch
Depth 5.0 inch
Height 8.5 inch

 

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SKU: 4343947787

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WDC
Port Orchard, US
★★★★★ 5
Justice and Grace, God's desire for our lives
Format: Kindle
Tim Keller does another great job in writing a book that will be helpful for Pastors and laymen. He takes the issue of God's Justice and guides us through a discussion of what it justice means Biblically and how do we apply it today. There are many verses about justice and especially about helping the poor in the Old and New Testament. Many are in the Old Testament and people often dismiss them thinking that the Old Testament has been done away with and replaced with the New Testament. But the bottom line is this, the poor we will have with us always and how do we deal with them? How do we help them with their issues of hunger, lack of resources, lack of advocates standing up for them with the judicial system and society at large. What also do we do with the "year of jubilee" where the debts of the poor are forgiven and they are given a fresh start. What should we do with that today. Keller takes us through a discussion of the definition of Justice, why the Old Testament is still valid, what does Jesus say and how do we treat our neighbors. He reminds us that the Old Testament, specifically the nation of Israel, was a Theocracy style of government. So how do we in a democracy deal with the poor since it is a completely different style of government than a Theocracy. What is the point of justice? What should we do about standing in the gap for our neighbors who are poor, or do we ignore them and let the government deal with them through welfare? There are deep theological issues here and deep moral issues as well. How do you respond to the poor? How do you handle your resources? What do you do regarding Charity? Why do you act charitably? Keller also talks a good bit about how our young people are moving back into a culture of "volunteerism" and the benefits that has on society as well as on themselves. But the real issue comes down to the heart issue of why do they volunteer to help the poor. Wrapped in all of this is a discussion also about "God's Grace". Because some people feel that justice might just mean that we let people suffer in their poverty because they bring it on themselves. But the Bible is clear. Our task is to help the poor, the widow, the orphan, etc. These people are precious to God and thus should be precious to us. This is a quick read, but a very needed read for the "Western Church" today. You will be forced to look at the role of "Deacon" in the church and how that role was put together to serve the poor. You will be left with this question, how does my church stack up in regards to reaching the poor? How would God feel we have done in serving the poor and providing "justice" for them. Enjoy!
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Reviewed in the United States on November 3, 2010
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Snorting Horses
Draper, US
★★★★★ 5
A Slim Book with a Big Message
The book is an attempt, Keller writes, to connect a person's Christian faith with the desire to help people in need and do justice in all aspects of one's life. He is writing for four groups of people, he says. These are: -- Those, especially the young, who are active in volunteering and want to help the poor but their concern does not affect how they spend money or plan their careers. -- Those who don't see, as Jonathan Edwards said, that when the Spirit enables us to understand what Christ has done for us, "the result is a life poured out in deeds of justice and compassion for the poor." -- Younger evangelicals who have expanded their mission to include social justice along with evangelism. -- People like the atheist Christopher Hitchins who believe that religion "poisons everything." This book, Keller writes, is for "the orthodox (Christian) to see how central to the Scripture's message is justice for the poor and marginalized. I also want to challenge those who do not believe in Christianity to see the Bible not as a repressive text, but as the basis for the modern understanding of human rights." Keller spends the early parts of his book discussing how justice for the poor, the immigrant, the widow and orphan was central to the concept of mercy (in Hebrew, chesedh), justice (mishpat) and righteousness (tzadeqah). Mercy has to do with aligning our attitude with that of a merciful God. Justice is aligning our actions -- equitable dealings with people -- with a just God's. Righteousness in the Hebrew context has more to do with right relationships than obeying a set of rules, as modern Christians often think of it. Someone who is "right with God (is) therefore committed to putting right all other relationships in life." (Alec Motyer) Righteousness is "day to day living in which a person conducts all relationships in family and society with fairness.While tzadeqah is primarily about being in a right relationship with God, the righteous life that results is profoundly social. (See Job 29:12-17, 31-13-28. Keller details the Hebrew law's provision for exercising justice. These are: -- Shemitta, or release. The practice of the Sabbath year, every seventh year releasing people from debts or servitude. Deut. 15:1-2 -- Gleanings. The practice of not harvesting fields to their borders. Keller suggests that modern businesses could imitate this practice by not maximizing profits, thus giving price relief to their customers, and not paying workers the lowest possible wages. Leviticus 19:9-10, 23:22 -- Tithing for the priests and the upkeep of the temple. Every third year the tithe was put in public storehouses for the poor, "the aliens, the fatherless, and the widows." Deut. 14:28-29. This makes me think that churches should practice this in some form by systematically committing a portion of its receipts to serving the poor and needy. -- Year of Jubilee. The practice of every 49th or 50th year of forgiving debts and returning land to its ancestral owner. Leviticus 25:10, 23, 27:21. These practices helped meet the needs of the poor and helped prevent permanent cycles of poverty. The three causes of poverty, according to the Law are oppression, calamity and personal moral failure. The biblical emphasis is usually on the larger structural factors -- corruption, oppressive economic systems and natural disasters. The exercise of justice, however, never distinguishes between the three. That is, no matter why a person is poor, the righteous person should care for him. Well, that's the Old Testament,, some might say. But Jesus showed the same concern for the poor and disadvantaged, if not more so. His response to John in Matthew 11:4-5, and the beginning of his ministry in Luke 4. As Eugene Peterson writes in The Message, the Word became flesh and moved into the neighborhood. He identified himself with the poor and showed special concern for children, aliens, women. Jesus and the prophets all "leveled the charge that while the people attended worship, observed all religious regulations and took pride in their biblical knowledge, nevertheless they took advantage of the weak and vulnerable." Vulnerable people need three levels of help -- relief, development and social reform. Relief is the immediate problem (paying the rent, for instance); development is to help then move beyond dependency (job training); social reform is correcting systemic injustice (redlining).Social reform likely requires the creation of extra-church or parachurch organizations. Churches also can partner with existing organizations or churches that operate in vulnerable populations. Evangelism and social justice "should exist in an asymmetrical, inseparable relationship. Evangelism is the most basic and radical ministry possible to a human being ... not because the spiritual is more important than the physical, but because the eternal is more important than the temporal. If there is a God, and if life with him for eternity is based on having a saving relationship with him, then the most loving thing anyone can do for one's neighbor is help him or her to a saving faith in that God, Keller writes. Doing justice is inseparably connected to preaching grace. One way is that the gospel produces a concern for the poor. The other is that deeds of justice gain credibility for the preaching of the gospel. This book is a slim one that carries a heavy message. It challenges us comfortable churchgoers to examine our community and ask whether we are of any importance to the wider community. If our "church" ceased to exist, would anyone miss us? What are we doing in obedience to God's commands to serve the poor, the widow, the orphan, the prisoner, the hungry? There is a lot here to reflect on and for a small group(s) to discuss and apply. Unfortunately, I contacted the publisher and there is no accompanying study guide. Keller is pastor of Redeemer Presbyterian Church in New York City.
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Reviewed in the United States on October 12, 2011
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Consumer
Lake Worth, US
★★★★★ 4
Four Stars
Format: Paperback
Interestin.
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Reviewed in the United States on November 15, 2017
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Cheyenne Harmon
Charlottesville, US
★★★★★ 5
Taste good
These are great
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Reviewed in the United States on March 28, 2026
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Brynlee123
Louisville, US
★★★★★ 5
Good.
These work really well. Price is great. My kids have not complained about the taste or any issues with chewing them. No sleep issues or grogginess upon waking.
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Reviewed in the United States on May 7, 2025

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