March 2005 
Editor: Mimi Lozano ©2000-5

Dedicated to Hispanic Heritage and Diversity Issues
 Society of Hispanic Historical and Ancestral Research

  Letters to the Editor : 

UNITED STATES

Source for information below:  http://www.angelfire.com/anime2/100import/tenayuca.html

Emma Tenayuca was born on December 21, 1916, in San Antonio, Texas, one of eleven children. She lived with her grandparents during her childhood to ease her parent's strife. When she was 16 years old, she joined the labor movement and found out all about the Finck Cigar Company strikes. She graduated from Brackenridge High School in 1934 and became an elevator operator. However, she was still in the labor movement, and was arrested once when she joined the Finck Cigar Company picket line.

In 1937, in San Antonio, Emma was named the Workers' Alliance's general secretary for ten chapters. Also, she was asked to be the strike representative in January 1938 for the pecan shellers, which she accepted. The problem was that the pecan dust made the workers have high tuberculosis rates and as workers, they had inadequate restrooms and cleaning facilities. Their wages had also been cut in half, unfairly.

Soon, Emma was granted permission to speak at the Municipal Auditorium at a small Communist party meeting on August 25, 1939. However, the auditorium was stormed with people who hated Communists and the whole meeting got really violent. Emma got out of there safely, but from that point forward, she received many death threats.

Emma was blacklisted after that incident and she was forced to leave San Antonio. She moved to San Francisco instead and in 1952, she got her teacher's certificate. She then taught at Harlandale school in San Antonio once she was allowed back in Texas. In 1974, she graduated from Our Lady of the Lake University and received her Master's degree in Education. She retired in 1982.

Emma died on July 23, 1999, having established minimum wage for all workplaces nationally, among other achievements.

The WALL Writing Contest . . .

Your ending can be serious, funny, weird . .   whatever, philosophical statement you want to make on the subject of diversity within the Spanish language/heritage community.  Last month we had lots of articles on the issues of self-identity.   

The complete text is at http://www.somosprimos.com/heritage.htm   Locate The Wall in the Table of Contents and click to it.  

We will publish the submission in the May issue, so please send them by the 3rd week of April.  
If you are an instructor, professor, or teacher you might consider this as an assignment for understanding diversity within the broad Hispanic community.   If we are inundated (which would be nice), we will set up a separate web page,  so be assured that everyone's submission will be included.  

                                                               The WALL

The four men in the dingy room merely sat and looked disinterestedly at each other for a while. Then one of them said, "Maybe its time to get out of this joint." Everyone turned to him, nodding gently in agreement.

"I'll drink to that," replied the tall guy standing toward the corner.

"I can think of a few things I'd like to do," added the gentleman on the bunk.

"The time for thinking is passed. Now we need Chicano action," said the first speaker.

"OK, go to it," challenged the tall guy. "You’re the man, shorty."

"Cut it, you guys," cautioned the man by the window.

"What's the matter, are we disturbing your siesta?" challenged the Chicano.

"Naw, I can sleep through anything," returned the window man, slightly annoyed.

"That's the problem," blasted the short guy. "We've been asleep too long. That’s why we’re in here. Chicanos are the only ones who have awakened."

"Haven't you learned anything yet?" challenged the guy by the window.

"Yeah, a long time ago. What's your excuse?"

"I don't need one, I know who I am."

"Isn't that wonderful," chortled the Chicano. "Don't tell me, I'll bet you're a Hispanic," he ridiculed, "beloved of everything pink."

"I'm Latino," he answered. "What's it to you?"  Go to: http://www.somosprimos.com/heritage.htm

The Arizona Latino Research Enterprise is a mechanism to resolve it, says Alex Hernandez, owner of a pipeline company.

The 31-year-old south Phoenix resident considers himself a "mainstream American." He's raising a family not far from where he grew up. He's active on the board for his kids' school. He's proud of the life he has built. He drives nice cars, lives in a beautiful house and says he's fortunate enough to be able to work hard. But with some Hispanics, the success has earned him the title of "sellout," he says. 

"You see it all the time," said Hernandez, who lives near Dobbins Road and 27th Avenue. "You start doing well, be the first one to go to school, and for your family, it's not the norm. It's the fear of us becoming something. (They look at us) as sellouts and trying to be White."

Reach the reporter at yvonne.wingett@arizonarepublic.com or (602) 444-4712.

Abstract: Alberto Gonzales
Raoul Lowery Contreras
Hispanicvista.com
February 14, 2005 

.". . breakthrough of incredible magnitude for Hispanic Americans . . "

Breast Cancer in Latina Women

GOOD NEWS:  Latinas have a low prevalence of breast cancer because they tend to smoke less, drink less, and eat healthier. Other factors that protect Latinas and make them less at risk of getting cancer are early and multiple pregnancies, and low dietary fat intake. Latinas also have the lowest rates of breast cancer among other minority groups including Whites. Only 70 per 100,000 Hispanic women per year get breast cancer.

BAD NEWS: Although Latinas are less likely to get breast cancer, when they do get it they are more likely to die from it because they tend to be diagnosed at later stages, when the cancer is harder to combat. 

Breast cancer is the most commonly diagnosed cancer and the leading cause of cancer death among Hispanic American/Latina women. 

Hispanic whites are more likely to be diagnosed with tumors that are more advanced than are non-Hispanic whites and Asian/Pacific Islanders. 

Women of Mexican, South and Central American, and Puerto Rican descent are 20% to 260% more likely to be diagnosed with late-stage breast cancer when compared to non-Hispanic women. 

When looking at breast cancer treatment, Puerto Rican women fare the worst, as they are 50% more likely to receive poor, inappropriate treatment. And Mexican women have 30% poorer survival rates when compared to non-Hispanic whites.  http://www.public.asu.edu/~cjruiz/facts.htm

[[ This information is being shared as a special request from Angelita Garmondez. After reading Angelita's very sad letter, I got on the internet and found the above facts.  I know you will be moved deeply by the love that Angelita feels in wanting to warn everyone . . .]]    

"Mimi, I would like to ask a very special favor of you? I had cancer almost three year's ago. I had surgery and the Doctor told me then, we got all your cancer! I believed him (them). I was given chemotherapy and radiation and took pills that I had to take for five years.   I was told one of the side effects was I could have a fatal heart attack. But I did every thing I was told by all the doctor's I believed them! But since I had surgery I have never felt as before. I feel weak all the time.  Whenever I did housework or walked a bit I would get so tired;  that's one of the reasons I only wrote a few words whenever you are anybody would e-mail me. 

I would always tell my cancer Doctor that I didn't feel well.  He would send me for a lot of tests and say everything was O.K.  He would say to me,  it was because of all the nerves that where cut, that's why I felt this pain.  

Some times I would not tell him how I felt because I already knew what his answer would be (cut nerves) . About four weeks ago I knew I had cancer again, so I told my daughter make an appointment with my cancer Doctor so she did.   A few days later I was at the Doctor's and told him I have a lump on my breast, he sent me for a mammogram and sonogram, then to the Doctor that did my surgery. 

He did a biopsy last Friday, This Tuesday he told me yes you have cancer! I asked him how long have I had.  It has been over two years he said. Maybe since the surgery or maybe right after you had your last treatment of chemo. So what was the use of going to the cancer Doctor, when he didn't do his job.
 
Mimi the point of this, is how do I tell the women out there, don't just take the word of a Doctor, he hears you "but does not listen to what you are saying" go to another Doctor.  There is always one that will listen to you. If you feel something is not right, do something about it don't put you're hold trust in him (Doctor), "BECAUSE ITS YOUR LIFE"   You have to go with what you feel.
 
Thanks Angelita,
Garmondez@aol.com

Some states offer in-state rates, but students still have trouble paying.  Most high-school students sign up for Advanced Placement classes to get a head start in college course work. For Rodolfo Salazar, they were a substitute for a college education he feared was out of his reach.

As an illegal immigrant, Mr. Salazar -- who was born in Mexico and crossed the border with his family shortly before his 10th birthday -- could not qualify for in-state tuition rates or student aid in Texas, where he earned solid grades at Houston's Lee High School. And his mother, a janitor, could not afford out-of-state tuition, which was triple that paid by Texas residents.

"I wanted to make the most of my experience," says Mr. Salazar, now a soft-spoken 21-year-old. Taking the AP classes "made me feel a little less rejected."

Fortunately for Mr. Salazar, in June 2001, just as he was graduating from high school, the Texas Legislature passed a law extending in-state tuition benefits to illegal immigrants who had attended a high school in the state for at least three years, provided they signed an affidavit pledging to seek permanent residency. The reduced tuition and a pair of scholarships made it possible for Mr. Salazar to attend the University of Houston, where he is now a junior majoring in business.

Since Texas became the first state to provide in-state tuition benefits to its high-school graduates who are not legal residents, seven other states, including Illinois and New York, have passed similar laws. The issue has been the topic of debate in recent years in 21 additional state legislatures, as well as in Congress.

While supporters of the measures say they open the doors of higher education to those who need it most, critics argue that the policies are a giveaway of taxpayer dollars. Indeed in Kansas, the most recent state to enact the in-state-tuition legislation, opponents have filed a lawsuit charging that it violates the equal-protection clause of the 14th Amendment to the U.S. Constitution, as well as a 1996 immigration law.

But lost within the rancor is the simple fact that few students who qualify for the lower tuition rates are actually taking advantage of them. In some cases, immigrant students lack the academic preparation needed for college. In others, even the in-state tuition rate is too high for such students, and financial-aid programs are still largely closed off to them. What's more, many illegal immigrants are simply unaware of the programs.

Only about 30 illegal immigrants registered for resident tuition at Kansas institutions this fall, far short of the 370 anticipated. Of the 348 students taking advantage of Washington's cheaper fees this semester, nearly one-third are international students on temporary visas. Texas seems to be the exception. Some 6,500 students have attended colleges through the law, though even the program there got off to a slow start.

"When these laws were being debated, a lot of the opponents spun a doomsday scenario in which state universities would be inundated with illegal immigrants sucking money out of the state treasury," says Travis J. Reindl, director of state policy analysis at the American Association of State Colleges and Universities. "The experience is, if anything, demand for these programs is smaller than expected."

A Guide Is Needed

Like Mr. Salazar, Gabriel (who asked that his last name not be used because he fears repercussions if he publicly reveals his immigration status) thought Lee High School would be the end of his academic career. Then one day David Johnston, the school's college counselor, cornered him between classes. He wanted to know why Gabriel, now 21, had not taken the SAT.

"I really believed there was no option," says Gabriel, who came to the United States from Mexico City as a toddler. Like many immigrant students, he has been waiting for years -- in his case since before the 2001 terrorist attacks -- for his legal-residency application to work through the federal backlog.

Today Gabriel is a sophomore majoring in social work at Texas Southern University. He is one of many improbable success stories at Lee, an inner-city high school where 95 percent of the 2,100 students receive free or reduced-cost lunches. A quarter are illegal immigrants, whose families crossed the border without documents or overstayed a visa. Ninety-four percent are members of minority groups. Last year 23 percent of Mr. Johnston's seniors went on to a four-year college; an additional 31 percent headed for a community or technical college.

Undocumented immigrants have been a presence in American schools since the U.S. Supreme Court ruled in 1982, in Plyler v. Doe, that all children, regardless of immigration status, were entitled to a free elementary and secondary education.

Profiles of Every Senior

The next generation fills Mr. Johnston's counseling center, researching college options or refining admissions essays on a half-dozen computers.

To make higher education a reality for as many of Lee's students as possible, Mr. Johnston compiles extensive profiles of each senior, including academic standing, financial means, and immigration status. He is, in his own word, "creative" in devising ways for Lee's graduates to go on to college. A future teacher may be directed to cosmetology school, a moneymaking detour that will make four-year college financially feasible one day. Hispanic students, who make up 77 percent of Lee's student body, may end up at historically black colleges, which are eager to bestow full scholarships on Mr. Johnston's academic superstars.

"I tell them there are many, many doors that all go to the same room -- college," he says.

These days, when Mr. Johnston's telephone rings, the parents and teachers on the other end of the line are often from high schools hundreds of miles from Houston seeking advice on Texas' tuition break for illegal immigrants. Mr. Johnston's expertise in the law is known through his effort to put the legislation into place and through interviews he has given to the state's Spanish-language news media. Both Mr. Johnston and his counterpart in the Austin school district, Alejandra Rincon, say that even three years after the measure became law, eligible students, particularly in rural districts, are failing to take advantage of the benefit. Many simply don't know it exists; those who do lack an informed guide. "Those students are going unserved," Ms. Rincon says. Navigating the admissions and financial-aid process for illegal immigrants "requires some knowledge," she says. "It requires more work."

In Texas and the other seven states, outreach has been on an ad hoc basis. Information is featured prominently in the admissions material of some colleges and in the fine print of others. In many instances, nonprofit organizations, like Kansas City's El Centro social-service group, have taken the lead, reaching out to high-school guidance counselors, college recruiters, and religious congregations.

And while some institutions, like Oklahoma City Community College, are focusing on students in middle school or younger in their recruitment efforts, staff members at other institutions, like the administrator at one Texas college who initially refused to provide in-state tuition to a student because he lacked proper immigration documents, remain unversed in the laws.

"It can be a challenge for those people on the front lines," says Rose Ann Blanco, director of the Houston branch of an educational-service center run by the League of United Latin American Citizens, a civil-rights group.

Other Obstacles

Immigration status isn't the only obstacle for these students. Even with reduced tuition rates, a college education may be unattainable for families trying to get by on minimum-wage jobs. Federal law forbids illegal immigrant students from receiving federal loans and grants; work-study jobs are also out of the question.

Of the eight states with in-state tuition laws on their books, only two, Texas and Oklahoma, offer state financial aid to illegal immigrants. A third, Utah, allows the students to qualify for only one of its aid programs.

Because of their lower cost, community colleges tend to far outpace four-year institutions in enrolling undocumented immigrants. Twenty-two of the 30 students enrolled this fall under Kansas' new law are attending two-year colleges. In Texas, where a credit hour costs $33 at a community college and $106 at a four-year university, more than 75 percent of the illegal immigrant students taking advantage of the tuition break attend the two-year programs. "Realistically, tuition is still very high," says Sue Storm, a Democrat in the Kansas House of Representatives who sponsored the state's law.

And thinking a college education was out of their reach, many of these students are academically unprepared for college, higher-education officials say. They have not taken classes like calculus, and many attend poor, understaffed urban schools that do not offer the variety of AP courses of their suburban counterparts. "They have what I would call built-in headwinds that militate against going to college," says Michael A. Olivas, a University of Houston law professor who helped write the Texas law.

Concern Over Privacy

In some states, specific provisions in the laws may depress enrollment. Oklahoma, for instance, collects data on undocumented immigrant students, and college officials say that discourages some eligible students from applying to college for fear of publicly revealing their status.

State officials say the data will be used only to monitor the success of the law. Still, Gloria Cardenas Barton, registrar and dean of admissions at Oklahoma City Community College, admits to some unease as she separates the roughly 85 qualifying immigrant students into a distinct category in the college computer system. "It's an uncomfortable process, openly identifying students whose status is not legal," she says. "I feel a certain guardianship of the records."

Those fears are not without basis. In 2002, after Jesus Apodaca, an 18-year-old illegal immigrant from Colorado, was quoted in a newspaper article about the fight for in-state tuition benefits there, U.S. Rep. Thomas G. Tancredo, a Republican, tried to have Mr. Apodaca and his family deported.

Partly in response to the Apodaca case, Colorado's General Assembly earlier this year considered legislation blocking public colleges from charging in-state tuition to students in the state illegally. Although the Colorado bill died, there seems to be a push back to offering resident tuition to illegal immigrants in other states.

In addition to the Kansas court challenge, some Arizona lawmakers hope to build on the success of a recent ballot initiative that denies public benefits to illegal immigrants by promoting legislation to block the state from offering college tuition breaks. The California Republican Assembly, a conservative organization, is working to collect enough signatures to put a proposition on the ballot prohibiting people not in that state legally from qualifying for any government aid. "It's a twisted system that gives a benefit to someone who breaks the law," Mike Spence, the group's president, says of California's in-state-tuition law.

Waiting on Congress

Even so, the majority of the 21 states that have considered resident-tuition measures have recently sought to extend the benefit to illegal immigrants. Only two states, Mississippi and Alaska, have forbidden public colleges from spending state funds on tuition benefits for immigrants without legal documents. (One other state, Virginia, passed legislation prohibiting illegal immigrants from receiving resident tuition, but it was vetoed by Gov. Mark R. Warner, a Democrat.)

While in-state tuition proposals that deal with immigrant students are likely to be introduced again when legislatures convene early next year, many states are waiting for action by the federal government. Congress recessed this year without taking action on the Development, Relief, and Education for Alien Minors, known as the Dream Act, which would make students who live in the country for at least five years eligible for federal student aid. States would have the option to provide in-state tuition benefits under the proposal.

Most critically, the Dream Act would permit qualified students to become temporary legal residents, putting them on the path to permanent legal status.

The Dream Act's sponsor, Sen. Orrin G. Hatch, Republican of Utah, is expected to reintroduce the measure next year, but it is unclear how the legislation will fare. Groups on both sides are waiting to see how the Bush administration, which has been publicly silent, weighs in on the bill.

Unless the Dream Act is passed, illegal immigrant students and their families are making "a leap of faith," says Josh Bernstein, a senior policy analyst at the National Immigration Law Center. With no certainty of legal status after graduation, many immigrant parents may be hesitant to pay even reduced tuition to send their children to college. Despite a college degree, they could end up back where they began, working in the underground economy because private companies rarely hire illegal immigrants.

Mr. Salazar, the University of Houston student, will be among the first classes of students to graduate under Texas' resident-tuition law. But he knows his dreams of starting an investment club may have to be put on hold.

"I'm not pessimistic, but I try to be realistic," Mr. Salazar says. "What if the Dream Act doesn't pass? I'm going to be left holding a diploma."  He pauses. "But it won't be a waste. What I'm getting is invaluable."

Nearly 1 million migrant students -  inch their way out of the shadows in US classrooms.

GRANDVIEW, WASH. – Twice her family has made the journey from Ciudad Juárez, on the Mexican border, through Texas, New Mexico, Arizona, Nevada, and Oregon, to settle in eastern Washington's verdant Yakima Valley. 

The first time, back in 2001, they came so Marie's husband, a migrant farm worker, could harvest hops - the bitter plants used to make beer. Last year they came again looking for work. And in this town of 8,000, nestled in the foothills of the Cascade Mountains, they began picking apples.

It took five days for the family of seven - Marie, her husband, Armando, and their five children - to reach Grandview. They'd planned to drive straight through, but ran out of money along the way. Each night, they slept together in their silver minivan.

Now they describe it as an adventure: Christina, the oldest, dubbed the van their "five-star hotel." Marie remembers glimpsing the Hoover Dam. Press just a little, though, and Marie will admit that enduring a trip of more than 1,500 miles, even twice, has been two times too many for both her and her children.

It's a passage that hundreds of thousands of migrant families make round-trip year after year. Armando is just one of more than a million farm workers who move as crops ripen and seasons turn. 

But for Marie, ya basta. Enough. "I don't plan on moving no more," she says, her round face turning uncharacteristically somber. "My kids suffered the most, and that's not fair."  Marie completed elementary and high school in the small Texas town where she was born. She hopes to give her children the same opportunity.

Because Armando is an illegal immigrant, he and Marie asked that their last names not be used in this article. About half of the country's migrant farm workers are undocumented. Marie and four of their children are US citizens.

Children of migrant farm workers like Christina, Jorge, Raul, Mickaela, and Juana occupy a shadowy place in the education landscape. As they slip between schools and states their progress - and setbacks - are extremely difficult to gauge.

"Migrant kids are often the forgotten kids," says Roger Rosenthal, executive director of the Migrant Legal Action Program in Washington, D.C., who for more than 25 years has worked as an advocate for migrant children.

They have been called an "invisible minority." Hard to identify, obscured within another struggling yet more prominent demographic - impoverished Latinos - migrant students face the same obstacles as other low-income minority children. According to the Labor Department's National Agricultural Workers Survey, their families earn less than $10,000 a year. On average, farm workers have six years of formal education. Most don't speak English.

But migrants must also grapple with farm injuries and pesticide exposure; juggle school work with field work; and learn to navigate a world that is constantly in motion. With each interruption to their schooling, they risk falling behind. Just one move can increase the likelihood that a student will drop out or repeat a grade, studies show.

In his 1960 documentary "Harvest of Shame," chronicling the plight of migrant workers, Edward R. Murrow suggested that the US government was better at counting migratory birds than migrant farm workers. It's an aphorism that applies to migrant students as well. Data on everything from their numbers to dropout and graduation rates are often rough, or culled from antiquated research.

"They're a subpopulation that really isn't studied because they're a marginalized population," says Roberto Treviño, a professor at the University of North Texas in Denton, whose research focuses on achievement in low-income Latino students. "They're off on the fringes."

With states now required by federal law to track and report how historically ignored groups of students - including migrants - fare in such areas as reading and math, this is sure to change. But will it also translate to a fuller education for America's nearly 900,000 migrant students? While schools may be taking more note of the migrants in their midst, the same laws that require better tracking urge tougher academic standards - without necessarily creating additional support for a vulnerable group already struggling to keep up.

It's a sunny day in Grandview, crisp and pleasant. Bright wooden cutouts of fruit lining the main drag hint at just how entwined this town's identity is with agriculture. A faint smell of manure wafts through the streets.

In the fall, Marie and Armando's five children were spread between three schools. Grandview has six schools serving about 3,000 students, 550 of whom are migrant.

By many measures, they are adjusting well. Christina's transition into ninth grade has been smooth. In a room redolent of melting butter, her home economics teacher notes that the entire freshman class is, after all, new to Grandview High School. Besides, the faculty and students are familiar with families cycling in and out.

Jorge - the family "inventor" - is thriving in sixth-grade science. On this Tuesday, he's the first to connect a battery, compass, and light bulb to test electromagnetic strength.

Raul's second-grade teacher feels comfortable seating him at the back of the room. He's "a strong student," she says, able to concentrate through rows of distractions.  At recess, Mickaela twirls a jump-rope as a gaggle of second-grade girls, ponytails flying, runs through.

And Juana, liquid eyes framed by wispy strands of dark hair escaped from her braid, shyly professes to love homework. She blends easily with her classmates at Smith Elementary, where fair-haired children are in the minority. In her dual-language first-grade class - the morning is conducted in English, the afternoon in Spanish - one blond boy sticks out in a sea of dark heads.

But there's a murkier side, too.  Becky Knott, her teacher, says that Juana rarely takes assignments home, and they don't always make it back. During her 15 years in Grandview, Mrs. Knott has seen countless migrant students filter through, many of whom, even at that young age, "come in low because they haven't been in one place long enough to learn anything." But with a supportive family and school, she says, they often "just zoom - they excel."

Mickaela and Raul are pulled out of class daily for ESL lessons. And at 8:40 every morning, Jorge joins a reading class for special-education students. Though he is clearly at the top of his class, impatient as his classmates struggle to sound out words - rugs, pop, stop, swimming - whispering answers to Sergio on his right, he reads at a first-grade level.

Twenty-four percent of the district's migrant students are a year behind grade level; 2 percent are two or more years behind, according to the state's Migrant Student Data and Recruitment Office. The 44,000 migrant students statewide are performing at about the same level.

Forty years have passed since the federal government, as part of President Johnson's Great Society program, promised to educate all children. The Migrant Education Program was created in 1966, at a time when just 1 in 10 migrant students finished high school. In the '80s, graduation rates reached about 50 percent - still one of the lowest for any group - where they hover today. President Bush signed the No Child Left Behind Act (NCLB) in 2002, reauthorizing Johnson's education law and reaffirming a commitment to all students, with a special pledge to poor and minority families.

And in places with year-round growing seasons, where rows of crops have long abutted school buildings, many districts are successfully addressing migrant students' needs. Even tiny Montana, with just 1,600 migrants, is held up as an example. But in other states, where their presence may be newer, or where fewer trickle through each year, many migrant students linger in the shadows.

Educators say that the goal of NCLB, to shine a light on subgroups such as "migrant" by scrutinizing their progress and holding districts and states accountable for their performance, is laudable. But, as with the law more broadly, it's the implementation that has drawn concern.

For one, as the migrant student population has grown over the past decade and costly computer technology has proven one of the most effective ways to support them, federal funding rose modestly - and actually decreased slightly to $393 million in 2004. "You have more kids and you're getting whacked by the inflation rate," says Richard Gómez Jr., president of the National Association of State Directors of Migrant Education and director of Washington's Migrant Education Program, which saw its migrant students increase by 10 percent.

Another fear is what a battery of high-stakes assessments, with more states requiring graduation exit exams, may do to an already fragile group of students. And for the roughly 50 percent who graduate, there's the looming question of how to pay for college. The cost can be prohibitive on a family's subsistence wages, and those who are not citizens might not qualify for loans or state tuition.

But the biggest challenge in serving migrant students has been keeping track of them. The federal Migrant Student Records Transfer System, founded in 1969, was considered a great achievement. Besides housing health and education records, it was credited with bigger feats, like ending measles outbreaks in migrant camps. In 1994, the system was abandoned and replaced by a web of state-run programs. Now, the Education Department is looking into ways to help states link their systems, and plans to have the Migrant Student Information Exchange in place within the next few years. But it may never be as wide-reaching as a centralized federal database.

Grandview became the state's first migrant education program in 1962. Today, Yolanda Magañas, the district's migrant-home visitor, serves more than 500 families. It was she who discovered Marie's family living in an abandoned camper, cooking and bathing at a nearby labor camp. The three-bedroom single-wide, set in the Granvilla Mobile Court, where Marie's family now lives, is an immeasurable improvement.

"We have a house," says Christina. "Like a 'house,' house. There's nothing missing for us here." At dusk, Armando, in cowboy boots and a baseball cap embroidered with the Virgin of Guadalupe, ducks outside to switch on a row of twinkly blue Christmas lights.

Ms. Magañas helped them find their new home and registered the children in the Migrant Education Program. Warm, with well-coiffed dark hair, she's lived in the Yakima Valley most of her life. Her parents were migrants from Texas.

Much of the credit for improving migrant students' lives belongs to people like Magañas, advocates and educators - many once migrants themselves - who truly grasp their needs. But beyond understanding the struggle and the stigma of farm work, beyond acting as translators between families and schools, they recognize the dignity and lessons of the migrant experience.

"These are powerful people," says Cinthia Salinas, a professor at the University of Texas, Austin, and editor of "Scholars in the Field: The Challenges of Migrant Education." "They coalesce around their family and their language. They take great pride in what they do."

Marie's family arrived in Grandview to orchards thick with fruit. For the few months before school started, the children climbed apple and pear trees to help their father. Though they grew tired and their hands cold, Raul and Jorge say it was fun - an adventure like their drive from Mexico.

But work dried up mid-December. For Armando this meant a sojourn in Nevada. Marie, resolute in her decision to stay, remained behind with their children.

Kevin Chase, superintendent of the Grandview School District, has witnessed 30 years of change in the Yakima Valley. There was a time when schools hired as many as five extra teachers to meet the spring influx of migrants - so many students, he says, they practically had their own school. Classes started as late as 10 a.m. - "asparagus time" - to accommodate farm work. Today there is less turnover each year, as families hoping for a steadier life for their children try to eke out a living here year round.

Like parents everywhere, Armando dreams of more for Christina, Jorge, Raul, Mickaela, and Juana. He wants them to finish high school, a luxury he never had. And one day, he says in Spanish, "I hope they have careers and are able to do better than I have, working in the fields."

SURNAME

Heraldica Escudos Tallados  
http://www.art-marble.com/
Art-Marble.com - Artimarmol  http://www.art-marble.com/escudos/lista1/a.html
Modern and ancient recreations for home and office, include also heraldry.
Sent by Bill Carmena   JCarm1724@aol.com

Apellido FALCON

Torre, doncella y falcon
     Sobre una lanza sentado,
De Falcones es blason, 
     En Avilés señalado.

Cuando husmeas en la historia de los apellidos, te encuentras con paginas de la historia que han pasado desapercibidas para el gran publico, pero que no por ello dejan de resultar interesantes.

Hace unos días encontré la historia del apellido Aguilera, con cuyo apelativo tengo varios amigos,  sentí curiosidad y esto es lo que averigüé:

Allá por el año 718 vino de Alemania, para ayudar a Don Pelayo en la reconquista de España, un distinguido guerrero que tenía por nombre Federico y que pronto intervino en las batallas cosechando triunfos y renombre por sus proezas. Traía por divisa en su pendón y en la punta de su lanza, un águila, que recordaba su antigüedad ya que es la misma insignia que ostentaba Ciro, el rey de los persas.

Por esta circunstancia, al principio le llamaban "El Caballero del Águila", que después se convirtió en "Aguilera" y que fue el tronco de este linaje en España.

A su primer hijo le nombraron Pelayo de Aguilera y fue también muy reconocido por sus proezas de armas y los Aguilera se fueron extendiendo por toda la geografía, estableciéndose una de sus ramas en Jaén fundada por Ramiro de Aguilera, señor de Valduerna en el Reino de León, donde se casó con Francisca Flores de Guzmán.

Ramiro de Aguilera había venido como Capitán de Caballos a la conquista de Andalucía, asistiendo con San Fernando a las tomas de Sevilla, Córdoba, Andujar y Porcuna, quedando en esta última población como Alcalde en 1245.

Son descendiente de esta familia, Mencía de Aguilera que se casó con el primera Conde de Cabra; Bernardo de Aguilera, caballero templario que fue el que fundó la cofradía de Nuestra Señora de la Nobleza, en Andujar; Mariana de Aguilera que fundó un monasterio de religiosas en Porcuna; Pedro Olmos de Aguilera, maestre de campo en el Arauco en Chile, de quien descienden los marqueses de Valparaíso; Jerónimo Ramírez de Aguilera, Capitán General de la Isla Canarias y Pedro de Aguilera, capitán de caballos en Flandes y del consejo de la hija de Felipe II, la Infanta Isabel Clara Eugenia.

He procurado aportar los datos que poseo, ahora resta que cada persona que tenga ese apellido intente averiguar por donde le llegó ese nombre, algo que le puede resultar muy interesante.

                                            Ángel Custodio Rebollo.

Hace unos días y para documentarme para escribir un articulo, estuve indagando, en la medida de mis posibilidades, sobre el origen del apellido Trujillo o en caso de no conocer su origen, por lo menos saber como se estableció en Andalucía y transcribo lo poco que averigüé.

Al parecer el primero que llegó a nuestra región con ese apellido fue Gil de Trujillo, rico-hombre de Aragón, que no estaba conforme con el rey Don Ramiro "el Monje", y decidió establecerse en Jerez de la Frontera allá por el año 1135.

Hay autores que mantienen que el apellido vino a nuestra región de la mano de Juan de Trujillo, a quien el rey Alfonso IX, por privilegio de 24 de abril de 1191, cedió la ciudad de Trujillo, la de Santa Cruz y Zuferola. Juan de Trujillo era maestre de caballería, llevando por divisa una estrella de plata pendiente de una cadena, siendo esta divisa la que agregó el mismo rey en 1195 a la Orden de Calatrava.

Dejando aparte las diferentes opiniones, creemos que además de los caballeros que se establecieron en Jerez, pasaron a las guerras de Andalucía, caballeros con ese apellido y procedentes del reino de Aragón que acompañaron al rey Don Fernando en la conquista de Sevilla, Sanlucar de Barrameda, Carmona y se establecieron sus descendientes por Conil, Córdoba, Baena, Antequera y Andujar.

Ya en tiempos de los Reyes Católicos, hubo Trujillos procedentes de las ramas andaluzas que pasaron a Tenerife, siendo algunos los primeros conquistadores y a los que se mencionan en la historia de aquella isla.

Fue importante la establecida en Antequera, siendo su cabeza visible Pedro de Trujillo, que estaba casado con Juana de Eslava y Alarcón y había ganado ejecutoria de nobleza. Otro punto importante fue en Conil, con Gonzalo Sánchez de Trujillo que se casó en 1588 con Ana Pérez .

Además de los establecidos en Andalucía, otras de este linaje se asentaron en Zurita, Palencia y Sigüenza, donde se dice fundaron grandes mayorazgos y piadosas instituciones.

Hay otra versión por parte de algunos genealogistas que opinan que el apellido Trujillo es oriundo de Portugal y tuvo por primitivo solar el lugar de Trujillo y lo trajo a Castilla  el hijo de Fernán García de Trujillo y Sancha Rodríguez, vecina de Mérida, que era García Fernández de Trujillo, maestre de la Orden de Santiago.
                                                                 Angel Custodio Rebollo

We provide you with a deep professional research into your family name: origin, meaning, geographical distribution, well-known persons, noble lineages, titles of nobility, and family coats of arms. With pictures and maps. We also offer to you genealogical and translation services.

The need for naming people is so ancient as the very man. When two or more people have the same name and it is possible to confuse them, they are distinguished by means of a last name or a nickname. For example, if there were two Martín in a medieval Castilian village, and one of them was son of García (a first ancient Spanish name) and the other son of Lope (Wolf), the first one might be named Martín García, and the second one Martín López (Wolfson). And if their fathers' name was the same and one of the Martín was left-handed, this one might be named Izquierdo (cf. Kay surname in Lancashire and Cheshire, England). About the formation of Spanish last names between 9th and 15th centuries, we refer you to our study "Surnames and Internal Migrations in the Reconquest Christian Spain" (342 kb, in Spanish; last update, 9/4/2004). It is an enlargement of our communication to the  Meeting on Hispanic Genealogy, prepared by Hispagen (Madrid, Spain, 20-21 June 2003).

Galvez Patriots

Mario Robles and his wife, Lenor.




Viewing the city  

              

                   Abstract from: City of Malaga website:
              http://www.malaga.escuelai.com/sitemap.htm   
                   Sent by Angel Custodio Rebollo 
A escasos metros nos encontraremos con el Palacio de los Gálvez de Macharaviaya, fundadores de la ciudad de Galvestown en Florida, y la antigua bodega del Pimpi, del siglo XIX, centro de reunión de poetas donde se puede degustar los vinos de Málaga.   A la izquierda está la calle de San Agustín, y por la que llegamos al antiguo Palacio de los Condes de Buenavista, construcción del siglo XVI, de traza renacentista, y sede del Museo Picasso.  Continuando por la calle de San Agustín, nos dirigiremos hacia la Plaza del Obispo, desde la que podremos contemplar la fachada principal de la Catedral (siglo XVI) y el Palacio Episcopal (siglo XVIII), hoy sala de exposiciones.  De la Catedral destacamos su exuberante fachada barroca de la Plaza del Obispo (siglo XVIII) y su solemne interior renacentista (siglo XVI), así como la Sillería del Coro tallado por Luis Ortiz, José Micael Alfaro y Pedro de Mena y Medrano, obra maestra de la escultura barroca de nuestro país.  Desde la Plaza del Obispo, y a través de la calle Fresca, llegamos al conocido Pasaje de Chinitas, donde radicaba el conocido Café de chinitas que recogió en sus poemas Federico García Lorca.   En este entorno y calles adyacentes se concentran una amplia oferta de mesones tradicionales y bares de tapeo.      
 

ORANGE COUNTY, CA

Welcome, Dr. Erlinda Martinez!
Congratulations to Carlos Lopez Dzur, journalist, poet, historian
Nuestro Condado Donan libros para promover la lectura

Society of Hispanic Historical and 
Ancestral Research

Proudly brings

Adela G. López

Ethnic Studies Department Coordinator
Fullerton College

"California Missions: 
An Alternative Perspective"   

Saturday, March 19, 2005
2:00 p.m.
Orange Family History Center
674 S. Yorba, Orange, CA
Information: 714-894-8161
Meetings are open to the public, No cost. 
Come early (1:30 p.m.) and enjoy networking !!

Congratulations to Marcos Nava

Marcos has provided great leadership and vision in his outreach to the Hispanic Community. In 1972, the first Hispanic troup was organized by Marcos in Orange County.  The troop successfully recruited 30 Hispanic Scouts.  The  program for Hispanic scouts has grown to over 3,000 youth in Orange County.  

For more Orange County Council  information, contact: Rose Griffin at 714/546-4990 Ext. 115  
1211 E. Dyer Road,  Santa Ana, CA 92705

Nuestro Condado Donan 
libros para promover la lectura

Más de 2 mil libros infantiles se recaudaron 
para dos programas del distrito escolar de Santa Ana 
Por Patricia Prieto
Excélsior del Condado de Orange
http://www.ocexcelsior.com/noticias/locales/0218/0218
_noti_local_libros_donan.shtml

Sent by Gilberto Arteaga  arteagashome@msn.com

• How to Start Your Family History
• Working with PAF
• How to Help Patrons in the Family History Center
• Country Specific Research– Mexico, Argentina, Brazil, Central America, Spain and Portugal
• Internet Sites and Searches and more...

-To Register-
Teresa Andrade saveyourlife.1@verizon.net

On February 4th, I had such an wonderful experience, I just had to share.  I attended a performance by   Living Legends,  produced by the School of Music, College of Fine Arts and Communications, Brigham Young University at the Long Beach performing Art Center.  

It was a 2-hour performance that felt like half an hour.  The professionalism, pace, authentic choreography, intricate costumes, vitality, color, and joy was fantastic.  It was a celebration of Latin American, Native American, and Polynesian song and dance, performed by talented descendents of these cultures. 

A friend, a BYU alumni, Tammy Young Ravsten  accompany me. She added another touch to the evening.  It turned out that Tammy is a descendant of Brigham Young, after whom the university is named. 

Tammy Young Ravsten and 
Peruvian born, Israel Gonzalez,
wearing  a Chilean costume.

http://pam.byu.edu/similarpage.asp?title=Living Legends
http://cfac.byu.edu/LivingLegends

With the idea of trying to get the words of the song, I got online and learned more.  BYU hosts a club of native diversity, called The Tribe of Many Feathers.  Go My Son is their preamble.  
http://clubs.byu.edu/tmf/tmf%20constitution1.htm

        Work, my son, get an education.
        Work, my son, learn a good vocation.
        Climb, my son, go and take a lofty view.

From on the ladder of an education.
You can see to help your Indian Nation
Reach my son, and lift your people up with you.

                                                             Carnes Burson & Arlene Nofchissey Williams

Dance Festival will take place on March 18-20, 2005, 
Gardena High School

Martin Espino and PreHispanic Music 
Busy schedule throughout March, 
Please go to his website for details. . . http://www.martinespino.com/

Martin writes: 
For ALL presentations, I bring over 150 Classical Prehispanic instruments and illustrate; besides the Voice, Wind & Percussion Instruments, ranging from: Ocarinas or Huilakapiztli (clay flutes shaped like animals or people); Panpipes(all sizes/materials); Tlapitzali- Flutes (single to quadruple flutes/clay); Flutes (wood, bone and bamboo); The "Plains" Flute; Whistles to imitate birds & wind; Drums like the "Ayotl"(turtle shell); "Teponaztli"(log drum) & "Huehuetl"(tall vertical drum); Water Drums (gourd); Rattles made of Deer and Goat Hooves, Butterfly Cocoons, Giant Seed Pods, etc; "Omichikahuastli" (Rasps); Rain Sticks of snake gourd or bamboo; Rain Arcs and Chimes of Sea Urchin Spines or Bamboo; Trumpets of Snake Gourd or Sea Snail Shell and since guitars, violins, harps, etc. come from European contact, the ONLY stringed instrument I bring is the Hunter's Bow (with an attached gourd resonator) called the Tawitól, in the Southern Tepehuan language or Arco Musical in Spanish! I also bring an instrument that I invented called "Jaguar's Voice". I get lots of letters and comments about it. 

[[ Editor: We have ruda growing in our yard and I've used it for earaches and toothaches for years. For earaches, I put a little branch of the leaves in gauze and crush the leaves with my fingers, just as I am ready to insert it into the ear. The leaves releases an oils and I have felt immediate relief. For a toothache, I crush the leaves by biting down on them in the area that hurts, then I pack the curshed leaves around the gum and on the tooth itself. It works great for both uses, but the odor is strong.]]

Sources: Dr. Victor Sierpina of the University of Texas Medical Branch at Galveston, and Michael Owen Jones and Patrick Polk of UCLA. If you want other stories on this topic, search the Archives at latimes.com/archives.

In 19th century Los Angeles, county officials had a simple way to discourage ballot fraud. Handwritten logs gave physical descriptions of voters that often included scars and deformities from the era's rough frontier work.

Laborer and Irish immigrant Richard Dwyer, for example, was missing his left foot, according to an inky entry in the leather-bound 1896 registration book. A few pages later, oil rigger Frank Fray, from Maine, was registered, noting the second finger of his right hand was crushed. Both men could read and sign their names, the registry reported.

Those vivid nuggets of the past are now stored on metal shelves in the basement of the Natural History Museum of Los Angeles County, down the stairs from the more popular dinosaur bones and stuffed and mounted lions. They are in the Seaver Center for Western History Research, a collection of more than 1 million documents, books, photographs, posters and maps—even cattle brands on leather and Mexican-era court records - that scholars say are key to studying 19th and early 20th century Southern California.

Michael Engh, an associate professor of history at Loyola Marymount University. said the Seaver is "one of those great gold mines that is little known because access is so limited."

PIO PICO, A Man of California: The Last Governor of Mexican California
Family Man, Politician, and Businessman 

Pio de Jesus Pico was one of California's most remarkable historical figures. Born at the San Gabriel Mission on May 5, 1801, he witnessed and helped to shape nearly a century of California history before his death in Los Angeles on September 11, 1894.

Pio Pico's ancestry reveals a mixture of ethnic strains. One of his 17th century ancestors was a minor Italian count. His grandmother was mulatto (Caucasian and African). His father and mother were mestizos (Spanish and Indian). Pio's father Jose Maria Pico, and his future bride, Maria Estaquilla Lopez, were bom in Mexico. They came to El Pueblo de Los Angeles from Sinaloa with 240 other colonists on the famous Anza expedition of 1775. Pico was the fourth of ten children (three boys, seven girls) bom to this couple and throughout his life he remained very close to all the members of this family.

During his long and active life, he rose from poverty to become one of the richest men in California and for a time held the highest political office in Mexican California. He was known and respected by almost all his fellow Califomios and by prominent American settlers as well. Always loyal to California's interests, he played an important role in the political and economic life of this state throughout most of his life.

He was part of the government of Mexican California from about 1828 until California became a part of the United States. Much of his involvement was as a revolutionary, dedicated to changing the departmental government to meet the desire of many Califomios for republican rule. m the California of the 1830s and 1840s, this meant frequent clashes with the representatives of the supreme government in Mexico.

Pico's involvement in California government eventually led to his position as Governor from 1845 until the Americans took over in 1846. He fled to Mexico to prevent the conquering Americans from capturing him, and consequently the California government taking him prisoner. Following the Treaty of Guadalupe Hidalgo, Pico became a private citizen, successful business man, and served on the Los Angeles City Council.

He owned the Pico House, Los Angeles first major hotel. The hotel, located in the £7 Pueblo de Los Angeles (Olvera Street), is currently being restored by the city of Los Angeles, with funding assistance from the State Office of Historic Preservation.

Pio Pico purchased the Rancho Paso de Bartolo Viejo from the heirs of Juan Crispin Perez, around 1850. In the same year, he built a large adobe home on the rancho, using it as a country residence 'when his increasing businesses in Los Angeles enabled him to leave his house on the Plaza. Life at El Ranchito was conducted much as it had been before California became a state. Surrounded by orchards and fields, it was a gathering place for his neighbors as well as business acquaintances traveling the large distances between settlements.

Pio Pico Mansion reflects the type of home and lifestyle that wealthy Southern Californians built for themselves on their ranches. In its present condition it seems relatively small and unpretentious, but during the 1850's and 1860's it was more than twice as large, and was considered by contemporaries to be quite impressive. During Pio's residence, it was surrounded by gardens with rare and imported flowering plants.

Pico's Fortunes During California's Early Statehood 

Southern California was not as impacted by the flood of American gold seekers as the northern part of the state. Life went on much as it had before the gold rush. The large ranches continued to operate, flourishing in response to the demand for beef to feed hungry miners. For a time Pico's fortunes soared.

However, the unpredictable weather, the bad hick in business, and the unethical actions of other businessmen conspired to deplete his assets, leaving Pico with little more than his home at El Ranchito.

Pio Pico never learned English, since California was a Spanish speaking country, so he was sometimes prey to less than honest American business partners. As Pico's fortunes rose and fell his vast land holdings were sold off to pay business debts.

In his later years, after many of his business ventures faltered, Pico spent most of his time at El Ranchito, but during his final years. El Ranchito was also lost. Deprived of his home, he stayed with friends and family, finally dying at the home of his daughter Joaquina Pico Moreno in 1894.

The park is located in the city of Whittier, approximately 15 miles east of downtown Los Angeles. Park grounds are currently open Wednesday through Sunday, from 10:00 am to 5:00 pm.  The historic house is open on a limited basis and by advanced reservation. facilities include picnic tables, restrooms, drinking fountains and parking. Picnic areas may be reserved for group use. 

For additional information contact the California Department of Parks and Recreation - Angeles District 1925 Las Virgenes Road - Calabasas - 91320 818/880-0350

http://library.ci.cerritos.ca.us/history/chapter3.htm 
During and after the gold rush hoards of American settlers had moved into the state and they wanted to settle down on farms. They did not understand how a few men could own such vast estates and raise only cattle. They moved right in on the ranches and became squatters. 

The federal government appointed a land commission to investigate ownership and began meeting in 1851.  Most of the meetings were held in San Francisco. Translators were costly, lodging for families and witnesses were costly, lawyers worked for a fee which was usually a percentage of the property, and the all white commission required the ranchers to prove ownership. Pio Pico and his brother had title to some 700,000 acres which was almost all lost to legal challenge.

http://www.pbs.org/chicano/18401860.html
In 1851 Congress passes the California Land Act to resolve property disputes between Mexican Americans and Anglos.

The California counties with highest Mexican-American populations are taxed at a rate five time greater than any other region in the state.

Abstract: The new Chicano movement 

By Josh Kun, For the Los Angeles Times, January 9, 2005
Sent by Howard Shorr howardshorr@msn.com

It's been more than 35 years since Chicano art grew out of the political urgency of the Chicano civil rights movement. The earliest examples of the work were aesthetically raw posters and banners inspired by the farm workers' struggle and by protests over social issues in cities throughout the Southwest. It quickly grew into a more refined body of work that often was marked by familiar religious and cultural images—La Virgen de Guadalupe, Day of the Dead skeletons, pre-Columbian figures, low riders. The genre, dominated by narrative painting executed with lush palettes, took its place as a distinct movement in the American art scene. Los Angeles—by virtue of its role as one of Mexican America's most important capitals, and the sheer number of artists working here—became the center of the Chicano art universe.

Today, a rapidly expanding pool of young Southern California artists is actively redefining what it means to make Chicano art in the new millennium. Where the social movements of the past once supplied muralists and painters with a rich iconography to choose from and social causes to speak to, the new school wants icons for the events and experiences of its own time.

The far-ranging diversity of these events and experiences has caused a shift in Chicano artistic consciousness. What once was a necessary and useful catchall category now represents a more complicated set of choices and consequences for young artists who know their history from art school and MTV as well as Chicano Studies classes. This new generation of artists also reflects the larger transformation of L.A.'s Chicano community, which continues to grow and assimilate in new and unpredictable ways.

Perhaps no young artist better exemplifies the new rubric than Camille Rose Garcia, 34, who grew up in the suburban hinterlands of Huntington Beach and is the daughter of a Franco German muralist mother and a Chicano filmmaker father from Lincoln Heights. Her experiences and work perfectly reflect the crossroads at which this new generation of artists has arrived.

"I was always made aware that I was a 'beaner' by other kids, but I don't have the same viewpoint of someone who grew up in East L.A.," says Garcia, wearing an AC/DC T-shirt at the Merry Karnowsky Gallery in West Hollywood, where she recently had her first major solo show. "I don't feel like I fit into a totally Chicano scene. I'm one foot in and one foot out."

"The Chicano tradition of activism and social commentary is so important to me," she says. "But if your work is only about identity, a lot of people can't relate to it. I want people to care about my work because I want them to care about the world, about the Earth, about extinction."

Adds 29-year-old conceptual artist Ruben Ochoa: "Sometimes I feel like we're carrying this baggage on our shoulders, like we've been born into it. But if we just keep repeating the same iconography, it defeats the purpose of art: to grow and create and explore. Chicano art is so young. We can't start repeating ourselves. We need to mix and blend and make art from where we're from."

The story of Chicano art in Los Angeles is the story of Chicanos in Los Angeles. It's the story of a community in the midst of a massive transition, from a civil rights past to a multicultural present, from being a geographically bound vocal minority with focused political and social aims in the '60s to an amorphous demographic dispersed across a city that now has no majority ethnic population. (According to the 2000 census, Latinos make up nearly 45% of the L.A. County population, and 70% of those Latinos are of Mexican origin.)

For Chicano artists in Los Angeles, the transition has led to a difficult question that often leads to multiple answers: Do you make Chicano art, or do you make art?

"Why just because of my name should I be put in a show based on color, when all the white students I graduated with from Art Center and UCLA are being put in shows based on their work?" asks painter Salomon Huerta, whose pastel portraits of the backs of male Chicano heads caused a stir among collectors in the '90s and earned him acclaim in mainstream museums and galleries. Later this year, he will show alongside Cindy Sherman and Gabriel Orozco at New York's Robert Miller Gallery. "It is very important to me that I be recognized as an artist who is part of the world like everyone else. But I was inspired by the Chicano movement. When the old Chicanos recognize my work, it still means more to me than getting recognition from John Baldessari."

But as Chicano artists move away from strictly identity-based work, museums and galleries continue to move toward it.

"Museums are still trying to get Chicano art in their collections, but the artists have moved beyond that with their own work," says Rita Gonzales, who has become the Chicano new wave's leading critical and curatorial voice. "So how can we find a common language? I think a lot of people are tired of being curated by ethnic category. Artists will be supportive of galleries or museums that want to show Chicano artists, but they also want to be expanding the parameters of their identity as well."

In many ways, these debates started taking shape in the late 1980s, when Chicano art was introduced to widespread national audiences through two major touring exhibitions: the 1987 "Hispanic Art in the United States" show organized by Washington's Corcoran Gallery of Art, and, three years later, the UCLA Wight Gallery's "Chicano Art: Resistance and Affirmation, 1965-1985."

The exhibits presented competing tendencies that continue to divide contemporary Chicano art. The Corcoran show, which included Latino artists of various ethnicities and was organized by white curators, lobbied for Chicano artists to be included as part of a larger contemporary art scene, albeit as exotic, primitive outsiders. The UCLA show, organized by Chicano curators, lobbied for Chicano art to remain a strictly delineated identity-based genre, a singular entity with defined boundaries rooted in the struggle for civil rights and visibility.

When the genre went international in 1989 as part of what many observers hyped as a "Chicano art boom," French curators managed to have it both ways, casting L.A. Chicanos as visionary prophets of the urban future. "It is now a must for Beverly Hills collectors to own their 'Chicano!'," declared an essay in the catalog for "Le Demon des Anges" ("Angels' Demon"), a show that was seen in France, Spain and Sweden. "For the first time, Latinos have gained entry to the largest Los Angeles museums."

Back home, the reality was a bit more sobering. Until the Los Angeles County Museum of Art hosted the Corcoran show in 1989, its recognition of Chicano artists hadn't gone far beyond 1974, when it exhibited the work of the Los Four collective—Carlos Almaraz, Frank Romero, Gilbert "Magu" Lujan and Beto de la Rocha. Chicano artists might have been in vogue, especially abroad, but at home they remained on the fringes of the art establishment.

Little has changed today. The number of commercial galleries showing Chicano work has not grown since the '80s (the Patricia Correia and Robert Berman galleries remain constants), though long-established cultural centers such as Self-Help Graphics, the Mexican Cultural Institute and Plaza de la Raza continue as mainstays of the scene.

The latest effort to address this cultural void comes from L.A. County Supervisor Gloria Molina, who is spearheading the $70-million Plaza de Cultura y Artes, which is scheduled to open across from Olvera Street in 2007. And LACMA has just inked a five-year strategic partnership with UCLA's Chicano Studies Research Center to develop art exhibitions, publications and programming. The partnership already has led to the hiring of Rita Gonzales as an assistant curator and to a new acquisition for the museum's permanent collection, "The Great Blind Huron," a print by Camille Rose Garcia.

"The Chicano art scene has always been here," says Correia, whose Santa Monica gallery shows only Mexican American artists. "The art world is still waking up to it. There is still so little exposure on a local and national level. Are we still living in an era with that much bigotry? I can't think of any other answer. It's still about exclusion."

That is precisely why actor and art collector Cheech Marin decided to organize "Chicano Visions: American Painters on the Verge," the first nationally touring exhibition devoted to Chicano painters. The show, which has support from media conglomerate Clear Channel, features major figures such as Frank Romero, John Valadez, Patssi Valdez and Gronk and is slated for LACMA in 2006.

"Ninety-nine percent of the country doesn't know what a Chicano is, let alone what their art looks like," Marin says. "The whole purpose of this thing is to give access to Chicano cultures in the mainstream. We're done preaching to ourselves."

Many worry that the show's emphasis on painting, the scant attention it pays to younger artists and its tendency toward the recognizable imagery of decades past misrepresents the diversity of Chicano art. But Marin disagrees. "The Chicano school of art is every generation's interpretation of what the Chicano experience is about," he says. "To every generation, it's a little bit different. They each have as much right to say what is or isn't Chicano art than anyone who went before them."

Mario Ybarra Jr. grew up in Wilmington, one of Mexican L.A.'s more unsuspected suburban capitals.

"These kids grow up in a homogenized space with freeways that close them in," Ybarra says. "We try to bring in as many different kinds of people to interface with them . . . so that they don't think the only people they can communicate with look just like them, speak just like them."

It's an attitude of openness and cultural contact that pervades Ybarra's own work. Although he respects earlier Chicano artists' political need to create a visual language for ethnic identity, he is more interested in how identities intersect and open up, creating new urban hybrids in which cholo action figures meet futuristic sci-fi low riders and Pablo Escobar is dressed in a Columbia space shuttle suit.

"I don't think I make Chicano art," says Ybarra, standing in Slanguage's backroom, which is cluttered with Mac computers, crates of records, an Osama bin Laden piñata and a spray-painted portrait of reggae singer Jimmy Cliff. "It's something I have learned as a history and acquired as a filter. But right now, I don't think I could say I'm making it. It's like saying I make abstract expressionist painting. I'm not an ab-ex painter. I can't go back and make that art. I make contemporary art that is filtered from a Mexican American experience in Los Angeles."

Ybarra thinks of it as the Edward James Olmos theory of Chicano art. He wants to be less like the actor in "American Me" and "Zoot Suit"—in which Olmos was prison tough and pachuco savvy—and more like Olmos' character in "Blade Runner." In the film's dystopian 2029 L.A. future, Olmos is Gaff—a digital urban polyglot, a Chinese Chicano detective who speaks a street patois of English, Spanish, French, Chinese, Hungarian and German.

"My main drive," says Ybarra, "is not to learn Nahuatl, but to learn Mandarin or Cantonese."

Like many of his peers, part of Ybarra's interest in juggling multiple cultural realities comes from his experiences in art school. In the '70s and '80s, art school was less common for Chicano artists—a luxury that distracted from the political urgency of the movement. Now it's the norm. Ybarra graduated from Otis Art Institute and then pursued an MFA at UC Irvine. He studied with Chicanos and non-Chicanos alike, including renowned L.A. artist Martin Kersels and Daniel Martinez, an acclaimed conceptual artist who often has kept his distance from identity politics.

"I needed my degrees," Ybarra says. "I needed to be official. I'm not going to operate from a handicap position."

CALIFORNIA

In 1769, The El Camino Real, or King’s Highway, was just a footpath begun by the Franciscans and led by Father Junipero Serra who was a deciding influence in establishing the California Missions north from San Diego to Sonoma. Each Mission was situated in areas where large populations of Indians lived and where the soil was fertile enough to sustain a settlement. As time progressed and more Missions were built, the footpath became a roadway wide enough to accommodate horses and wagons. It was not, however, until the last Mission in Sonoma was completed in 1823, that this little pathway became a real route.

    “El Camino Real” is the Spanish name for the historic road that joined the twenty one Franciscan Missions, the Pueblos and Presidios in the early days of California. Many of the Missions have been restored and the King’s Highway now is a magnificent modern road leading from San Diego, via Rose Canon, to Oceanside, then inland to Mission San Luis Rey and Pala—or from Oceanside to Mission San Juan Capistrano, Myford-Irving, Tustin, Santa Ana, Orange, Anaheim, Fullerton, LA Habra, Whittier, Mission San Gabriel to El Monte, Puente, Pomona, Claremont, San Bernardino, Redlands, Colton and Riverside. 

    From Los Angeles El Camino Real leads to Hollywood, through Cahuenga Pass to Sherman Way thence to Mission San Fernando—or from Sherman Way to Calabasas, Camarillo, Ventura, Santa Barbara, Gaviota, Mission Santa Ines, Mission La Purisima, Los Olivos, Santa Maria, San Luis Obispo, Paso Robles, San Miguel, Jolon, Mission San Antonio, Soledad, Salinas to Monterey and Mission Carmel, or from Salinas to Mission San Juan Bautista, San Jose, Mission San Jose, Hayward, San Leandro, to Oakland—or from San Jose to Santa Clara, Palo Alto, Redwood City, San Mateo, Colma, Ocean View, to Mission de los Dolores and San Francisco (Market and Third Streets). Across the bay, El Camino Real leads from San Rafael to Mission San Francisco Solano in Sonoma. 

    The greater portion of El Camino Real is Highway 101, a part of the splendid system of California highways. It is a continuous road over seven hundred miles in length and is marked by the unique and picturesque Mission Bell guideposts which originally gave distances between the principal towns and directions to the Missions. The bells are placed along the road not merely as landmarks and guides to travelers but as testimonials to the work of the Franciscan padres who were the pioneers that settled California in 1769. 
The miniature bells sold in mission gift shops since 1914, are replicas of the hundreds of Mission Bell Guideposts marking the El Camino Real. Some of the old inventory made from 1914 to 1955 is still available from California Bell. 

    The idea of placing a marker along the highway and in front of each Mission did not come about until 1906 when a cast iron 85 pound bell and piping designed by Mrs. A.S.C. Forbes was placed into the ground in concrete at the Iglesia de Nuestra Senora Reina de Los Angeles, also know as the Plaza Church near Union Depot in Los Angeles.

    The bells were inscribed, "El Camino Real 1769-1906." The dates reflect the founding of the first Mission and the dedication of the first bell in Los Angeles on August 15, 1906.

    The plan had been to place one bell along each mile of the El Camino Real Highway, in front of each Mission, and also selected historical landmarks. By 1913, a goal of 425 bells was reached. One bell was placed in front of each Mission and the balances were placed along the El Camino Real Highway. Since then many bells were lost to road reconstruction and theft. 

    After feeble attempts over the past 50 years, John Kolstad, President of Mrs. A.S.C. Forbes original California Bell Company, and Keith Robinson, Principal Landscape Architect of Caltrans, have teamed together and installed 555 original El Camino Real Bells along Highway 101.  These bells have been installed on Caltrans property from Los Angeles to San Francisco.  California Bell is now working with cities to reinstall the original bells in the remaining areas of the original route.  From Sonoma to San Francisco, and Los Angeles to San Diego, new bells will be appearing along El Camino Real. Call your local City Manager for information on their installation progress.

California Quarter

[[Editor: In gathering background information on the new California quarter, I came across an effort to stop the production of the quarter.  The position is well reasoned, in that the vote and voice of the people were ignored. ]] http://homepage.mac.com/voidraw//peoplesCAquarter.html

February 9, 2005
Contact: Prof. Al Camarillo, camar@stanford.edu
Halimah Van Tuyl chair@brioneshouse.org
 

Julie Padilla, Executive Dean
University of Northern California
Lorenzo Patino School of Law
julie@padilla.net  

New Book: "California Colony," 
Doris Castro: A life lived to the fullest
by Chris Nichols, The Union Democrat Online
http://www.uniondemocrat.com/news/story.cfm?story_no=16324 January 20, 2005
Sent by ron@sfgenealogy.com to CA-SPANISH-L@rootsweb.com


Scores of faded books, worn as much by use as by time, fill Doris Castro's Angels Camp apartment. A copy of Cervantes' "Don Quixote" rests on a shelf above a half dozen works on Celtic mythology. "Tales of the Gold Rush" lay near a history of Thailand and Cambodia, which are two shelves above a Russian/English dictionary.

Like her books, Castro has spent most of her 85 years translating and preserving history. Most recently she completed a genealogy project that was more than four decades in the making.

"California Colony," a vast reference guide to more than 1,300 of the earliest Spanish colonial families to settle in California, was published in October.

The project held particular significance to Castro, who moved to Calaveras County in 1960. Her late husband, Kenneth Castro, was a descendant of one of the first families to move from Mexico to California, settling in San Francisco eight generations ago.

Castro said she hopes families will use the guide to trace their roots back to the state's Spanish colonial period. The book includes family genealogy, land grants and notes from 1769 through the 1860s.

"It was a very important period in California history, which I think has largely been forgotten," Castro said. "Most people do not realize that California was a colony of Spain, with it's capital in Mexico City."

Castro's project — which she typed four times on a manual typewriter — was originally more than 1,000 pages. It's now a comparatively svelte 620 pages.

The work, Castro said, culminates a lifetime of study, travel and work across the globe. For decades, she worked as a translator and writer for both the military and various news sources.  Whether in foreign or familiar lands, she said, each experience deepened her love for history and language, and motivated her to complete the project.

Early on

Growing up in the American heartland — Mahaska County, Iowa — Castro never thought she'd record the history of the Golden State's earliest settlers. But from an early age, she knew that travel and new languages were among her passions.

Castro graduated from the University of Iowa in 1943, earning a bachelor's degree in romance languages, which included Spanish, French and Portuguese.

After college, she left Iowa for Mexico City, studying Spanish stenography at Academia La Salle for a year and a half. Castro has fond memories of her time in the capital city. She gained a deep appreciation there for Spanish and Mexican history, an affinity that has strengthened over time.

Many friends and area historians encouraged Castro as she compiled the thousands of names and dates included in her book, she said.

"It's something she never gave up on. Other people would have," said Jackie Walraven of Douglas Flat, a friend of Castro's for 20 years. "I really think she loves history and loves the idea of the missions and Spanish history."

Toward the end of World War II, Castro became a translator for the U.S. Army in the Panama Canal Zone. She worked for the Office of Censorship, reading letters written in Spanish and French that had been sent from Europe to South America, a home to several Nazi enclaves.

Castro and her coworkers watched for any messages that might signal an attack on Allied supply ships sailing through the canal. Most of the work was tedious and most letters were harmless.

But in 1944, Castro and her office helped foil a German plot to destroy a Grace Lines steamer sent to supply the Allies from Chile. Reflecting on her time and accomplishments in the Canal Zone, Castro said she never considered her work heroic.

"It was important, yes," Castro said last week, seated in her apartment overlooking the foothills of Angels Camp. "But it was just something to do."

Two years later, at the end of the war, the U.S. Army needed translators to work in war-torn Berlin. "So, I sat down and studied German," Castro said. She landed a job in Berlin with the Army Prisoners of War Division taking notes for American diplomats as they devised rules for a new German government.

Away from work, the horrors of post-war Berlin were all around her. Walking to and from her office during the winter of 1946, she saw countless Germans starving and freezing among the city's ruins.

Back to the U.S.

Castro returned to the United States in the late 1940s, eager to pursue graduate studies. She considered enrolling at the University of California, Berkeley, but after spending time in the East Bay town she decided against the idea.

"It was too communistic for my suit," she said. She instead began work in San Francisco, but found her time there unfulfilling.

So, she went to Washington D.C. and was hired by the Foreign Service. She again served as a stenographer, assisting American diplomats as they carried out the Marshall Plan throughout Europe.

During this tour of Europe, she worked in Madrid, Paris and Vienna. Castro attended the opera almost every night while in Vienna, buying tickets for less than it cost to watch a movie in the United States, she said.

She eventually returned to the U.S. and enrolled in graduate school at Radcliffe College, Harvard University's women's campus, in Cambridge, Mass.

There she used her knowledge of Russian — she had taken an intensive Russian language course at the University of Iowa — to earn a fellowship studying Soviet economics. But as the Cold War grew, Castro's interest in school waned.

She left Radcliffe in the early 1950s to again work for the Army, this time as a cartographer. She worked with Russian maps of Siberia, changing markers and symbols from Russian to English.

Despite contributing to the U.S. effort to defeat communism, Castro said she never felt particularly patriotic about her work and has never attached much significance to her own involvement in the nation's war efforts.

"You never stopped to analyze it, you just lived it," she said.

Going to California

Castro met her husband, who operated a gem and mineral business, and settled in California in the late 1950s. The two moved from Santa Barbara to Murphys in 1960.

She took a job as a correspondent for the Stockton Record, reporting on the Calaveras County Board of Supervisors each fall during budget hearings.  She later joined the Murphys Post Office as a clerk, working for 26 years before retired in 1990. Compared to her time abroad, she admits her Post Office work was a bit dull.

But come vacation time, she and her husband traveled, crisscrossing the earth, visiting opal fields in Australia and meeting mineral experts in South America, Europe and Asia.

Castro continued to write during this time, contributing to several gem and mineral journals, and compiling names, dates and land grants for "California Colony."

She now lives at Foothill Village, a residential center that provides assisted living in Angels Camp.

"She's kind of a quiet person, very independent," said Frances Easley, a resident who sits with Castro at most meals. Easley said Castro will tell residents "bits and pieces" of her many lifetime experiences.

Debbie Ponte, the center's manager, called Castro a great listener and "a wealth of knowledge." Contact Chris Nichols at cnichols@uniondemocrat.com.  Sierra Views is a weekly feature profiling various people and places of the Sierra foothills; every one and every place has a story. Have a profile suggestion? Call the editor at 588-4546 or 736-1234.

George Luna

Personajes de la historia: Por: José León Robles de la Torre

Doctor en Matemáticas George Luna Meza, Maestro Emérito de la Universidad de San Luis Obispo, California, y Mayor de la ciudad de Atascadero, Calif. Sus abuelos fueron de Juanchorrey, Tep., Zacs., y sus profundas raíces mexicanas.

08 de febrero de 2005 Un nieto de zacatecanos, como otros muchos, ha triunfado en los Estados Unidos, haciendo honor a sus raíces aztecas e hispanas. El Dr. en Matemáticas George Luna Meza, es Maestro Emérito en Matemáticas de la Universidad de San Luis Obispo, Cal. Habla el francés, el alemán, el inglés, el español y algo de ruso. Además es Alcalde de la hermosa ciudad de Atascadero (no hace honor a ese nombre), Cal., por segunda vez, ya que en las elecciones del dos de noviembre de 2004, triunfó en su reelección para otro período de cuatro años.

Además de las matemáticas y la política, es un apasionado de la genealogía y con ese motivo investiga archivos y documentos. A raíz de haber adquirido en Texas mi libro Filigranas, Fundaciones y Genealogías de Tepetongo, Zacs., 1596-1999, me escribió solicitándome algunos datos y aclaraciones sobre sus ancestros. De allí nació un intercambio de correspondencia conmigo.

Haré un poco de historia: El abuelo del Dr. Luna, fue don Casimiro de Luna López, nació en Juanchorrey, Tep., Zacs., el cuatro de mayo de 1886, siendo sus padres don Macedonio de Luna, nacido en Juanchorrey el 14 de septiembre de 1857 y doña Secundina López Muro. El abuelo de don Casimiro fue don Simón Luna Álvarez, nacido en Juanchorrey el 28 de mayo de 1828.

Don Casimiro de Luna L., casó en Juanchorrey con doña María Márquez González, nacido en Tepetongo, Zacs., el 11 de abril de 1892, era hija de don Donaciano Márquez Mejía y de doña Paula González de la Torre Correa, también originaria de Juanchorrey, nacida el 14 de enero de 1856, hija de don José Miguel Leocadio Encarnación González Correa, nacido en la Hacienda de San Joaquín, Tep. El ocho de enero de 1814 y casado en primeras nupcias con Ma. de Jesús de la Torre Sánchez, y fallecida ésta, casó con Ma. Celsa de Jesús de la Torre Correa.

El matrimonio de don Casimiro de Luna y doña María Márquez, procreó, primero a José Luna Márquez, nacido en Torreón, Coah., el 18 de septiembre de 1914; Antonio Luna Márquez, nacido en Juanchorrey el 22 de mayo de 1916; a Juan Luna Márquez, nacido en Taf., Cal. U.S.A., el 16 de mayo de 1918; a Guillermo Luna Márquez, nacido en Williams, Arizona, U.S.A.; el 25 de junio de 1919; y Juana Luisa Luna Márquez, nacida en Backersfield, Cal., el 16 de agosto de 1922.

Después, don Casimiro de Luna se regresó a Juanchorrey y en segundas nupcias con doña Juanita Zúñiga, procrearon a Leopoldo, a Crescencio, a Lorenza, a Sarita, a José Isabel, a Emilia, a Andrés y Rebeca, todos Luna Zúñiga.

Ya mencioné las raíces zacatecanas del importante sabio doctor George Luna Meza, hijo de Juan Luna Márquez y Josephine Meza, nacida en El Paso, Texas, U.S.A. el 24 de octubre de 1919, que brilla con luz propia en la Universidad ya citada, quien ahora planea para julio próximo realizar un viaje a Extremadura, España, para conocer la tierra, en Almendralejo, de su ancestro el Lic. Diego Pérez de la Torre, que vino a la Nueva España con Cédula Real de Carlos V, en 1536 para residenciar a Nuño de Guzmán por sus crímenes cometidos en Michoacán, y como segundo gobernador de la Nueva Galicia.

El Dr. Luna contrajo nupcias con doña Úrsula Charlotte Kittler, nacida en Belzue, Alemania el 27 de diciembre de 1945. Tienen un hijo llamado Sascha Stefan Iwan Luna Kittler, nacido en Nuevo México, U.S.A., el nueve de marzo de 1969, titulado en la Universidad California Berkely, y ha trabajado por más de 11 años en una Compañía Industrial de Computación.

Mexicanos, cuyos hijos y nietos triunfan en los Estados Unidos y honran a sus mayores.

A group of Mexican immigrants in San Diego is focusing on slowing down the exodus to the U.S. by reviving the economy in their native Oaxaca. Their plan is to promote the export of home grown prickly pear cactus -- a celebrated Mexican delicacy.

SAN FRANCISCO - Jan 24, 2005 - The fleshy, desert-bred prickly pear cactus graces the signs of restaurants and taco stands across California. More Mexican eateries carry its Spanish name, "nopal", than the delicacy itself, which is mixed into scrambled eggs, burritos and exotic desserts in Mexico. Herbal health websites claim it fights diabetes and cholesterol. Culturally, the nopal flies on Mexico’s flag, lives in its folklore, and peppers its slang.

She found the freshly-cut cactus leaves in San Diego flea markets, said Norma de la Vega, a reporter for the San Diego Spanish-language weekly, Enlace. De la Vega reported recently on a group of Mexican immigrants in San Diego hoping to import the cactus from their native Oaxaca to the United States.

"They are talking about an enormous investment," de la Vega said in a telephone interview about the Coalition of Indigenous Communities from Oaxaca, or COCIO. The San Diego group hopes the plant will help energize the economy back home by creating jobs in Oaxaca and in California. The group met with an organization of Mexican women -- wives of men who have immigrated to the United States -- interested in selling the nopales they harvest in Oaxaca.

The Mexican government and various non-profits plan to invest in the project, according to the San Diego Union-Tribune. The group hopes to build a factory, then bottle and sell the cactus leaves -- once the large spines are taken out.

Made up of some 300 Oaxacan immigrants of the close to 25,000 that reside in San Diego, the Coalition is one piece of a puzzle hoping to create an industry around the cactus. The effort is part of a broader attempt to promote Mexican tradition and perk up the country's export economy.

Founded in 1994 in San Diego, "when two or three Oaxacans met in a church room," the fledgling coalition began with the objective to spread its traditions and create a fund for Oaxacans. They dreamed of creating "productive projects in Mexico to end the eternal exodus to the United States," said de la Vega in Enlace.

After an effort to import flowers from Oaxaca failed because of inadequate investment and low flower yields, the group sought other options. They contacted a Mexico City non-profit foundation that eventually put them in touch with the Oaxacan women harvesting nopales.

The most sustainable program the Coalition has backed is Guelaguetza, an indigenous celebration in San Diego County each summer. Some five thousand people attended last year’s festival, de la Vega said, and most of the thousands of dollars raised were sent to Oaxaca. The money was used to repair churches and schools, and to provide care for the elderly. The event also contributed to a fund for crop cultivation.

These works differ from the usual remesas, or remittances, that Mexicans in the United States send back to their native country, de la Vega said. "[Remesas] are not productive," de la Vega said. "They do not create jobs." Remittances to Mexico grew 25 percent last year, according to a Dallas, Tex., Spanish-language newspaper, Diario la Estrella, and exceeded $15 billion.

Whether the Coalition’s latest idea will create jobs is yet to be seen, de la Vega said. What is certain, though, is that the group is ready to move in a new direction.

When the Coalition was born in San Diego, many members believed they would one day return to Oaxaca, founding member Algimiro Morales, 51, told Enlace. Today, however, the group has "its roots firmly planted in this region," de la Vega said. And it wants to fight for the wellbeing of Oaxacans in California, as well as Mexico.

Along with the plan to produce nopales, the Coalition is considering becoming a non-profit group to open up new sources of funding. It recently held a workshop on immigrant health with the non-profit California-Mexico Health Initiative, according to Enlace.

There are hundreds of groups in Los Angeles with ties to their native communities in Mexico, said de la Vega. "Generally, what they are doing is getting political rights," she said. "But organizations for economic efforts," like the San Diego group, "I have not seen." The Coalition is the only one made up of Oaxacan natives in San Diego County, she said.

For the first time, the group elected a woman as coordinator. Alejandra Ricardez knows her Coalition’s members are no longer "immigrants," de la Vega said. "We say that we are going to return to Oaxaca, but the truth is that we are not going to do it, so we have to fight here," said Ricardez in de la Vega’s article. The fight in San Diego will now involve a partnership back home, where the wives of men who have gone north hope to generate income of their own.   http://news.ncmonline.com/news/view_article.html?article_id=23074bd0cdcd5f4c2d4e22cf890cc787

Los Angeles Times, December 24, 1897:  SPANISH WEDDING

The wedding of Miss Sona Cuen, daughter of Mrs. Dolores C. Cuen, to Filiberto Romero took place last evening at the Plaza Church.  Escobar's orchestra furnished the music, and the ceremony was followed by a banquet at the residence of the bride's mother on Aliso street.  Among those present were:  Senoras Benito Valle, Miguel Montijo, Jose Mascarel, Albert Pryor, B. N. Olivas, Alfred Zuniga, L. Simond, Susana Montijo, Nathaniel Pryor, Francisco Gourdin, Alonzo Avila, Senorita Manuela Sepulveda, Frances Martinez, Rosita Pryor, Raquela Valle, Delfina Velez, Teresa Morales, Genevra Contrias; Senores Rafael Feliz, Rodolfo Martinez, Rodolfo Romero, Manuel Romero, George Polite, Albert Pryor, Frank Cuen, F. A. Contrias, Jose Valle, B. N. Olivas, R. F. Sepulveda, Alberto Velez, Arturo Cuen, Francisco Gourdin, Harry Fenton, Eduardo Moreno, Antonio Moreno, Alonzo Avila, J. B. Sanchez.

Los Angeles Times, Oct 16, 1898: DEATH OF MRS. DOMINGUEZ

Mrs. Josefa Dominguez, one of the founders of the pueblo of Los Angeles, passed away yesterday the home of her daughter, Mrs. M. S. de Sanchez.  Mrs.Dominguez was born in 1810.  In her youth she labored with the priests of San Gabriel mission for the uplifting of the people of Southern California. During her whole life she has been active in charitable affairs.  She leaves a large number of friends and relatives.  The funeral services will be held at 10 o'clock Monday morning.  The remains can be seen by friends after 7 o'clock Monday morning at Garrett's undertaking rooms.


Los Angeles Times, October 23, 1904: COLTON - SPANISH WEDDING

Father John Brady united a happy couple in marriage yesterday afternoon at 2 o'clock at the Catholic church in San Bernardino, the contracting parties being members of prominent Spanish families of Colton.  The bride was Miss Fannie Lacher and the groom J. Isaac Rodriguez.  The bride was accompanied to the alter by Miss Lucy Sanchez, while the groom was attended by David
Alvarado, both bridesmaid and best man being of Colton also.  After a short trip to Los Angeles and Santa Barbara, Mr. and Mrs. Rodriguez will be at home in Colton.

Los Angeles Times, Nov 14, 1907: FORMER BELLE PASSES AWAY

Death of Mrs. De Guyer Was Not Unexpected

Daughter of Manuel Dominguez and, With Her Five Sisters a Great Heiress, She was the Toast of Gallant Cavaliers in Old Mission Days.  Funeral is on Saturday.

Mrs. Ana Josefa Dominguez de Guyer, a famous belle and beauty of the old Spanish days of Los Angeles, died last evening at her home, No. 937 South Alvarado street.  She had been sick for some time and was 79 years old.  She was born in San Diego February 1, 1828.  She was the daughter of Manuel Dominguez, one of the foremost men of California in the old Mission times,
who owned immense tracts of land.

Miss Dominguez and her five sisters, were the toasts of all the gallant young cavaliers of those days and the family home, near Dominguez on the Long Beach car line, was the scene of many festivities in the old California fashion, when the front door was always open and every guest was doubly
welcomed.

Miss Dominguez was married first to Judge William Dryden, one of the pioneers and early judge of the local court, but after his death married Charles de Guyer.  Mrs. de Guyer was always one of the leaders in the exclusive Spanish society of Los Angeles and San Diego counties, though during the last years she lived a simple, retired life.

Upon the death of her father, Manuel Dominguez, Mrs. de Guyer and her sisters inherited the greater part of the old Rancho San Pedro, from which the harbor city of San Pedro takes its name, but which is better known now as the Dominguez Ranch.  Since then the six sisters have always resisted every inducement to subdivide their great holdings, but have held the family acres in common.

At one time thousands of head of half-wild cattle roamed over the unfenced acres of the rancho, but with the growth of the county and the increased value of the land between Los Angeles and the sea the range cattle have mostly disappeared and in their place have sprung up many smaller dairy
farms tenants of the sisters.

Just what the value of the lands held by the sisters can be, is something of a problem, but as there are over 25,000 acres still left them in the big ranch, beside other property, a conservative estimate places it at over $10,000,000. [[ in 1907!! ]]

There are many branches of this old Dominguez family in Southern California, but the immediate relatives of Mrs. de Guyer are her five sisters, Mrs. John F. Francis, Miss Guadalupe Dominguez, Mrs. M. D. Watson, Mrs. G. de Lamo and Mrs. Victoria Carson.

The funeral will be held at the family home at No. 937 South Alvarado street at 9 o'clock Saturday morning, and at 10 o'clock there will be a solemn requiem mass at St. Vibiana's Cathedral.  Burial will be in the family vault in Calvary Cemetery.  The pall bearers will be named today. 


Los Angeles Times, September 18, 1933:  FUNERAL TODAY FOR A. A. AVILA

Funeral services for Anastacio A. Avila of the old Los Angeles Avila family and San Quentin Prison guard since 1900, who died Thursday, will be conducted today at 8:15 a.m. at the Cunningham and O'Connor mortuary, 1031 South Grand avenue.  Requiem mass will be said at 9 a.m. at Our Lady of the Angels (the old Plaza) Church and burial will follow in Calvary Cemetery.

Avila, 72 years of age, was born in Los Angeles in 1861.  He leaves his widow, Mrs. Mabel Avila; a daughter, Miss Francesca Avila; three sisters, Mrs. Joseph A. Fraters, Mrs. Felipe Lugo, Jr., and Miss Carrie Avila, and two brothers, Alberto and Tomas Avila.

Who are we?

Our chapter in Baja California is part of the largest women's organization in the US and one of the largest in the world, with 4 chapters in Mexico, 2 more in the works and we're growing all the time. We cover the area from Tijuana to Ensenada and welcome members from throughout Baja California.

We want to make a difference and serve the communities in northern Baja California, and our chapter projects include:

Giving scholarships for the secondary school youth in La Mision
Flying Samaritans volunteers, providing medical care in Baja's rural areas
Expanding Ensenada's public library
Cataloguing and indexing local genealogical records
Take a look at our chapter members and activities.

We do genealogy, family history, preserving historical sites and monuments, and promote education and patriotism. We are non-political and have women from every profession and interest. We have committees from Computers to Heritage, Conservation to Veterans, Public Relations to Indian education and heritage. We give DAR Scholarships for teachers, nurses, government, history and economics.

We own the largest female owned buildings in Washington, DC, the famous Constitution Hall across from the White House, and we support 6 schools around the country for underprivileged children. We have the second largest genealogy library in the US after the Mormons, and we have the largest museum in the world related to Revolutionary War memorabilia.

We have all ethnicities represented, and have been working on Mexican and California Mission History and preservation, and finding Mexican patriots who aided in the American Revolution.

In fact, we have a special task force researching Galvez, Serrato and their soldiers who aided the cause of liberty in the United States, for more information, contact chairman Donna J. Santistevan at 7830 S. Valentia Street, Englewood, CO 80112, (303) 694-4338, mountrosa@aol.com.

If you are interested, or think your family history might go back to 1776 or before, take a look at our membership information.

We know how to do the family history, we want to meet you, work on Baja history, volunteer in area projects, and get together as a community. We have bi-monthly meetings from Tijuana to Ensenada, and we hope you will join us!!

E-mail Cristy Trembly for more information at cristy.trembly@tvc.cbs.com.

By 1843, Juan Bandini, owner of the giant Rancho Jurupa, was beleaguered by both marauding Indians and renegade mountain men bent on raiding his livestock and whatever else could be pilfered from his vast holdings.

When ten New Mexican emigrant families moved west, Bandini offered their leader, Lorenzo Trujillo, land on the Jurupa "mesa" for a colony. The land, offered "conditionally," in exchange for their promise to defend the area against hostile intruders, became known as the "Bandini Donation."

The subsequent settlement of San Salvador occupied the east bank of the Santa Ana River between the modem cities of Riverside and Colton; keeping their promise the colonists defended the area. Three of Trujillo's sons were wounded in confrontations; the courage and fortitude of Lorenzo himself saved the life of "Benito" Wilson, future mayor of Los Angeles and a fighter of considerable reputation, wounded by a poisoned arrow.

By 1850 the land was declared free of marauders and the community of San Salvador drew the attention of its benefactor, Bandini, whose fortunes had suffered a serious reversal. Saddled by debt and encouraged by his son-in-law, Abel Steams, he reviewed his "conditional donation" to the New Mexicans. Contending that the land had never been theirs by deed, and they should either relinquish it or pay him compensation, he pressured the colonists until they agreed to pay him IVi cents per linear vara. When they complied, in effect buying the land for the second time, Bandini issued individual deeds and the question of ownership appeared settled.

The next 15 years brought peace and prosperity to San Salvador. But by 1868, title to the land was again questioned by none other than Abel Steams. In partial settlement of debts, Bandini had sold Steams the Jurupa Rancho. Attempting to seize the land which Bandini had twice conveyed to the farmers, Steams sued in the District Court. After S three years of litigation, the judge's decision " that "the settlers deserved the land; they had ^ exposed their lives for the title," ended the _ controversy. What was notable for that time, n; was that an Anglo-American judge upheld !±i the rights of a small group of New Mexican 0 farmers against one of the most powerful ^ Yankee landowners of the 19th century. 0 Though the settlers paid for this land with q blood as well as with money, history still "- recalls it as "the Bandini donation." 22 Sandra Manning is a free-lance writer from WhitSer.

NORTHWESTERN UNITED STATES

INSTITUTO DE INSTITUTO ESTUDIOS VALLEJIANOS
http://spanport.byu.edu:16080/instituto_vallejiano/


ANUNCIA:

LA PRESENTACION DEL ARTISTA PERUANO

ERNESTO APOMAYTA'S ARTE LATINO

11 de marzo al 25 de abril del 2005

"A CELEBRATION OF LATINO ART IN UTAH"

LOCAL: The Kimball Art Center's  (Main Gallery)
638 Park Avenue, Park City, Utah 84060.

Para mayor información  llamar a los teléfonos 
(435 )649 8882 ó (801) 637 6452.
Princesa Inca/ http://www.apomaytaart.com

SOUTHWESTERN UNITED STATES

Pentland-Salcido 
Family: 
A Sonoran Family 
History

Sent by Johanna De Soto

Text from the introduction:
Bienvenidos. In the latter part of the 19th century Walter Pentland, an amateur photographer and mining engineer, worked in Mexico. Pentland, the son of a Scotish dentist who moved his family to Prescott, Arizona, in the 1850's, worked at mines throughout Mexico during his career. His career took him to Zacatecas, Aguascalientes, Jalisco, Nayarit, Sinaloa, and Sonora. 

A daughter, Edith, and son, Walter Jr., were born in 1910 and 1912 respectively. In 1929 Walter Sr. was in Caborca Sonora on business and renewed a friendship with a prominent local businessman, Don Manuel Salcido Cesma. The following summer, Walter Jr. worked for his father as a laborer in a mine near Caborca, receiving an education in mining, engineering and Spanish. 

Walter Jr. met Dolores "Nande" Salcido Rodríguez when working with Walter Sr. at the Juárez Mine, outside of Caborca in 1930. He had graduated from Phoenix Union High School and from there proceeded to Lamson Business College, which he continued to praise only months before his death. Walter Jr. and Nande were married September 23, 1939. Unfortunately, the wedding was delayed when Nande's brother, Manuel, was wounded a few weeks before the wedding date. Manuel survived his gunshot wounds and later become Municipal President. 

Walter Pentland, Jr., Walter IV, and Delia Salcido Rodríguez have graciously shared family photographs chronicling mining work in Mexico during the early 20th century. Images from photographs of their family history, as well, portray a story similar to that of others in the State of Sonora and the U. S. Southwest. We thank them for sharing it. 
http://pentland-salcido.arizona.edu
version 1.0 080602

Treaty and Purchase 
U.S. Military, Wagon Road, 
Railroad 
Homestead Act and Preemption 
Earliest Homesteaders 
Americans of Mexican Descent 
Desert Lands Act 
Application for Final Proof 
Affidavits of Contest 

Internet Networking 
From: Cruz Perez CRUZPEREZ@aol.com Plano, Tx
To: Michael Connolly Terrazas connollyg@comcast.net

"I enjoyed you post on you trip to Chihuahua City and the connections you made with you genealogical history. I am not surprised that you had not heard of your ancestry ties to El Sr Coronel Juaquin Terrazas. The history of these people and their times is not thought in our schools even though they had significant impact in the development history of the American Southwest, especially the states of New Mexico and Arizona.

I grew up in Hurley,Grant County, New Mexico and among my school mates were great grand children of Col. Terrazas . One of these, Roger Terrazas, a retired FBI agent lives in El Paso, Tx.

Click on (or copy to the URL bar) the following for a brief history of Terrazas and the famous Indian Apache Chief, Victorio. My maternal Grandfather, Roque Ramos was a child captive of the Apache people in New Mexico.    http://www.kingsnake.com/hudspeth/victorio.htm "

[[ Editor: I was sent a file of  the Winter issue of Pluma Fronteriza and the following message. It is a wonderful publication. If you have heritage in the El Paso/Cd.Juarez, Chihuahua/Las  Cruces, NM,
I urge you, that you contact the Editor,  Raymundo Eli Rojas who wrote: ]]

We have attached the Winter issue of Pluma Fronteriza honoring Lalo Delgado  and Ricardo Aguilar. We only included a small "Libros, Libros" section  dealing with Mesoamerica in this issue due to space constraints. However, we  will send a "Libros, Libros" supplement next wek.

Pluma Fronteriza is a free publication on news about Chicano and Latino writers from the tri-state region of El Paso/Cd.Juarez, Chihuahua/Las Cruces, NM. It is also a good reference for librarians, booksellers, scholars, and writers since we also published the most up-to-date list of new books in Chicano and Latino literature. We have also attached our "Libros, Libros" Extra Labor Issues that we sent out at the beginning of the year. Please open these documents with Adobe Acrobat Reader. Thanks.

Sincerely,  Raymundo Eli Rojas, Editor  plumafronteriza@msn.com 

El Estatal, another publication.To receive information on Chihuahua, 
contact redaccion@elestatal.com 
Good assortment of articles, but I could not find the URL for El Estatal.com

The price for the book is $16.95 plus $2, send your check for $18.95 to:
Wilfred Martinez  Wmartinez1435@cs.com 
113 Fordham Circle, Pueblo, CO  81005             

The Anza Letters
Article Five
by
Phil Valdez, Jr.

"My Dear Sir,
Your Honor’s official communication of yesterday’s date, which you directed to me at ten o’clock last night, leaves me completely satisfied that you are in agreement with my suggestion concerning  the establishment of the port of San Francisco.

Anza's portrait at the Governor's Palace 
in Santa Fé, New Mexico

Mountain Lake where Anza 
camped below the Presidio.

Approximately the site of the 
Rio Santa Anna Crossing.

Anza continues, "At the foot of the white cliff, where I placed the cross, I judge there are fairly deep springs from where water will not be lacking even in the driest of time.

Less than a quarter of a league towards the south, and where I had camped, is another good laguna [now called Mountain Lake] from which a good spring flows (como un buey). Corporal Robles saw one to the southwest during the past dry spell but [we] do not know whether it is running or not. And in about a league there is another one running and is the one which I have mentioned to Your Honor and a dam can be built with very little work. It has clear land which will provide for the cattle, and where gardens can be planted. Furthermore, there are two others in between this site and the fort, with others close by, however, even if well maintained, they will not be permanent."

Al pie del Cantil blanco donde pusse la cruz, jusgo que en posos poco hondos; no puede faltar abundancia de agua buena en la maior seca. Amenos de un quarto de legua al sur, y donde yo estube acampado, esta otra buena laguna de laque salia [como] un buey, y esta corriente, ó no, me disse el Cavo Robles vio aunque largo en la seca passada al sur este. Y á como una legua esta otra que tambien corrie, y es la que tengo oho [dicho] á Vuestra Merced. Se puede atajar con mui poco trabajo, y con solo tierra, para que sirva á los ganados, y para hacer algunas huertas. Amas de ellos hai otras dos intermedias ála propia, y al Fuerte como tambien otros veneercitos, vien que regulo no serán permanentes.

In mentioning the water supply Anza says, "In such circumstances, of which I do not judge, the necessary water for the fort will not be lacking as I have stated. It would be sensible and noble to not establish it at a place where it was not thought of, [thereby], resulting in higher costs. In view of these grave and important considerations and so that use can be made of these great advantages, a few trivial faults, can be tolerated. However, the necessary maintenance of the troops is essential anywhere the King sends them. [Therefore], for the greatest security, of all indicated, it seems conducive to me that before Your Honor gives orders to Lieutenant Moraga, so that in the proper way, he should go re-work (for the primary needs of the establishment) the referred waterholes (aguas). There is no doubt that if you hurry you will avail yourself (consiga) of him, to the contrary, he will free you from the attention the situation may require and perhaps frustrate the intent [which is] so important to the service of the King and the security of his dominions."

En tales circumstancias; y la deque no jusgo que falte como hé oho (dicho), la agua pressisa al Fuerte. Heria [seriá] sencible, y notable no se establesieve donde consiga el fin para lo que es creado; y resuelto á esspensas de tantos gastos: en cuias graves é [y] importantes consideraciones, y por conseguir tan altas ventajas, se pueden tolerar algunas leves faltas: pues la esscencial dela manutencion pressisa para la Tropa, la cuenta esta segura donde quiera que el Rey la destine. Para maior seguridad de todo lo indicado, me parce será conduccente el que quanto antes dirissa [dirija] Vuestra Merced ordenes al Theniente Moraga para que del propio modo, passe á retancar (por primera providencia del establessimiento) las aguas referidas: pues no dudo que hiendo pronto lo consiga, y con ello [el] se liverte del cuidado que lo contrario puede caussar, y tal vez fustrar este intento tan interessante al servicio del Rey, y seguidad assu dominios

The first page of Anza’s letter # 13

Here Anza appears to be chastising the Captain Commander when he says, "It will not be easy to excuse yourself from the way you acted at our encounter, which you also credit to your years of service, but I do not know how since they are not reflected in your actions.

I am an officer of higher rank who has completed most of the commission in which I have been sent, and will continue between now and when my statement will be received. My greetings were not properly completed when Your Honor kicked your mule

For your greater satisfaction Your Honor wishes to attribute it to the effects of your sickness. You did not mention it in your previous letter which is proper and very ordinary. I have had the honor of having ascended [to his present rank], (not by the echelon of a simple soldier), but [because of having] communicated with officials of distinguished and illustrious classes and although in minor capacity I discern the treatment of one and the other. For it does not take much, after the said dispute, to excuse oneself from concurring with Your Honor. For it would be to excuse the worst in which, without a doubt, Your Honor would be the loser." Here Anza eludes to the fact that Captain Rivera, as Captain Commander of Alta California, was his superior in California, even though of a lower rank.

No le será facil desculparse del hecho de nuestro encuentro, en que tambien acreditto Su años de servicio; que no se como no hán reflessado, que siendo yo official de maior grado, teniendo ya compuida [concluida] la mas de mi comicion aque hé sido embiado: pues ya en esta ocassion, hasta mi dictamen havia recivido; no bien haverle acabado de saludar quando le picó á Su mula, (con espuela, ó sin ella, que esto no viene al casso) y marcharse Vuestra Merced pretende que yo le ruegué, rompa, ó le detenga, despues de esta grave impolitica: Por mas de que Vuestra Merced quiera atribuhirla á efecto de su enfermeda; no queda si no en la anterior que le es propio, y mui comun. Hé tenido el honor de haver acendido, (no por el escalon de simple soldado), y comunicar con oficiales De distinguidas y Ylustres clases; y assi aungue de cortto alcanse se dicermir el trato, de unos a otros: Conque no es mucho que despues del lanze referido, escusase concurrir con Vuestra Merced para escusar los peores, enque sin duda Vuestra Merced seriá el perdido.

Anza continues, "You also tell me that you follow superior orders the same as I do. Although, Your Honor takes the opportunity to tell me you never held my rank. However, if you would listen to others who do not affirm Your Honor the contrary will be confirmed. As for me I say that I have known and do know since I read your letters of March and April that those whom I brought here will have to remain disappointed after having been directed to the important Port and Missions of San Francisco. Heaven would desire if in my wisdom, I had not been in such a hurry to put the plan into effect, that I should turn my back on it, and that I should not defer for more time like that which you lured me into, with the scare at San Diego, where the Indians were not armed, were without leadership at all tiimes (although Your Honor feared them so) and were asking for peace, and that by the incomparable compassion of our Sovereign, has been granted with less judgment to others, who with more skill, have been unfaithful and apostates of the church and religion, and of whom he is justly flattered to be your main defender."

Tambien me dice, que igualmente que lo obcerva las Ordenes Superiores aungue nunca en mi grado, tomese Vuestra Merced tiempo para decirlo: pues si se olle, á otro que no sea a Vuestra Merced lo contrario se verificara; y por mi se decir que hé conosido y conosco, desde que lei Su cartas sitadas de Marzo y Abril hubieran quedado fustradas las que le hé condusido, y antes se le dirissieron para el Importante Puerto y miciones de San Francisco si Yo con mi inutlidad no hubiera apurado tanto por Su efecto: quiera el Cielo que ya que boltes la espalda, no lo difiera para mas largo tiempo que elque me

Nuestro Señor Guarde á Vuestra Merced Muchos Años Ynmediaciones del Rio de

First page of Anza's letter # 14

[This letter] leaves me to understand the motive behind why you did not sent me any correspondence for His Excellency and expect me to inform this gentleman of the same, (as you charge me in your postscript). I will execute it with a lot of apprehension, even though I am not the one who has committed this remarkable error. Indeed, I have provided Your Honor with enough time to write (and much more with what I sent yesterday morning with Sergeant Grijalva). You have not been lacking in any time to inform His Excellency of what is proper, which you charge me by means of a letter. We are not taking any [letters from you] to His Excellency. *Nor do I have any thing official (in regards to the said Most Excellent Lord and my honor) and could carry a loose one (una suelta) which could accompany mine addressed to the Father Guardian of San Fernando in Mexico which is attached." *This statement is not in concert with what Anza says in prior letters, where he informs Rivera that he will tell all. See, the Anza Letters, Article Two, September 2004 Somos Primos.,

Beso la Mano de Vuestra Merced Su Mui Seguro Servidor

Colonel Anza’s visit to California was short and little did he know that from that small seed was to grow the fifth largest economy in the world. Did I say little did he know?

Somehow I bet he knew. On May 13,1776, el Gran Capitan, with his faithful companion, the meticulous Padre Pedro Font, on their journey back to Sonora, crossed the Colorado River and with this crossing passed one of the most historical, but forgotten figures of the state of California,

.

Hoja de Servicio del Coronel Juan Bautista de Anza al fin de 1783

TRANSLATION  

While, numerous articles have been written about Juan Bautista de Anza, little is known about Don Fernando, other than his Military Governorship of Alta California from May 25, 1774 through February 3, 1777. When he says in his diary, "Monterrey y mayo 25 de 1774, en este dia tomé posesión de mi empleo por mi antecesor don Pedro Fages, de capitán comandante de estos establecimientos por su Majestad", and that well remembered frightful day on the Colorado River, of July 18, 1781.

Born about 1725, in or near Compostela, en La Nueva España, he received the baptismal name of Fernando Javier. He frequently refers to the fact that he became a soldier in 1742, serving his Majesty among the Indians. His career was to be that of a soldier for the rest of his life.

His military career began in Baja California in 1742. When the captain of the Presidio of Loreto, Bernardo Rodriquez Lorenzo, died in 1750, he was appointed Captain Commander of the Presidio of Loreto and the entire peninsula (1751). A royal decree from Madrid, dated September 11, 1752, confirms the Viceroy’s request for Rivera’s appointment as captain, the equivalent of military governor of Baja California.

At about the same time he was appointed captain of the Loreto Presidio (1750), he married Doña Maria Teresa Davalos y Patrón. Their marriage was blessed with one daughter Isabel, and three sons, Juan Bautista, Jose Nicolas Maria, and Luis Gonzaga Francisco Javier Maria. The only daughter, Isabel, died at a young age, while attending the Colegio of San Diego, in the City of Guadalajara, shortly after he left to take command of Alta California. The oldest boy, Juan Bautista, followed an ecclesiastical career, and with help from his brother, Ambrosio Miguel de Rivera y Moncada, chaplain of the Santuario de Nuestra Señora de Gudalupe in Guadalajara, after his ordination became the parish priest of the church in the town of La Madalena, near Guadalajara.

The Rivera y Moncada family remained together until the latter part of 1773, when he was appointed military governor of Alta California and at that time were living on a small farm near Guadalajara. When Rivera set out for Monterrey, his brother Ambrosio generously shouldered the maintenance of the entire family, sending Isabel to the Colegio of San Diego in Guadalajara, and the oldest son, Juan Bautista, to the diocesan seminary in the same city, and probably educating the two other boys as well.

With the Russian threat to the security of Alta California and it not yet settled by any Europeans, Spain decided on assuring its possession in that area to the north, by sending a four prong expedition, two by land and two by sea. The first entrada was commanded by Rivera y Moncada with his 27 soldados de cuera, in which Juan Bautista Valdez was a was a soldado de cuera, followed by the better known Gaspar de Portolá who was the expedition’s Commander in Chief and in which group included the Father President Junipero Serra.

On July 14, 1769 Portolá, Rivera, Fages, Constansó, 27 leatherjacket soldiers, six volunteers of Cataluña, seven muleteers, fifteen Lower California Indians, Father Crespi, Francisco Gomez, and perhaps Paje, Father Crespi’s Indian servant, set out from San Diego reaching Monterrey on October 1, 1769. They failed to recognize that port and continued to the San Francisco bay area, where they realized there mistake and set out on there return trek reaching San Diego on January 24,1770. Here the ship, San Antonio, laden with supplies pulled into port, San Diego was saved, and the explorers proceeded north for the second time and established Monterrey on June 03 1770.

Father Garces statue at La Concepción

"We identified the site where Captain Rivera [y Moncada] and some of his companions were murdered. Their bodies were now decomposed, but that of Moncada was unmistaken ably identified by the broken shin bone in one of his legs." Colonel Fages buried the Captain in a Christian burial on the south bank of the Colorado River in what is now Yuma Arizona. On Oct. 19, 1781, the Lt. Colonel says, "Este dia mande recoger, los huessos del difuntto Capitan Rivera y Moncada los que se enterraron." Today I ordered that the bones of the deceased Captain Rivera y Moncada be gathered and they were interred.

From my exploration the site faces the granite pilar and is across from the Saint Thomas Indian School or La Purísima Concepción on the north bank of the river. For more on Rivera’s leg pain see the Anza Letters, Article Four, January issue, Somos Primos.

La Concepción on the Colorado River

The Captain’s own Words

As mentioned previously, the putting together of these short articles requires the help and input of many, therefore, I will like to continue to acknowledge Californio descendant Gregorio Bernal Smestad Ph.D, Vladimir Guerrero Ph.D, Donald T.Garate, Chief of Interpretation at Tumacacori National Historical Park, José Pantoja, City Historian, City of San José, California and last but not least, Californio descendant Mary T. Ayers,

[Josef Manuel Valenzuela]for her help in the transliteration of carta number one written at Puerto Real San Carlos or campsite number 55 in what is now Anza, California.

Also Margaret Wellman Jaenke of the Hamilton Museum in Anza, California for her help in opening the doors at Puerto Real San Carlos (the Gary Ranch) and driving me to the ridge that Anza mentions on his diary.

Jason Taylor, Head Golf Professional, for driving me to the Santa Anna River crossing where Anza crossed on December 31, 1775 and again on May 03 1776, located within the Jurupa Hills Country Club, which his family owns.

Sources: The main source, for the five articles, were the fifteen cartas written by Lt. Colonel Juan Bautista de Anza and addressed to the Military Commander of Alta California Captain Fernando Javier de Rivera y Moncada.

Augmented by:  Anza’s California Expeditions, the Five Volumes, by California’s immanent historian Herbert Eugene Bolton, 1928

Diario Del Capitan Comandante Fernando Javier de Rivera y Moncada transliterated by Ernest J. Burris. S. J., Ediciones Jose Porrua Turanzas, Madrid, España

José Velásquez, Saga of a Borderland Soldier, by Ronald L. Ives, 1984

A History of California, The Spanish Period, by Charles E. Chapman, 1921

On the Trail of a Spanish Pioneer, The Garces Diary, 1775/76 by Elliott Coues, 1900

The Colorado River Campaign, 1781-1782, Diary of Pedro Fages, Herbert Ingram Priestley 1928

Anza and the Northwest Frontier of New Spain, by J.N. Bown & R. F. Heizer, 1964

*Mestizo - Fernando Javier de Rivera y Moncada, Spanish Bluecoats, Sanchez, Joseph P. University of New Mexico 1990.

*Mestizo- Nuttall, Donald A. Pedro Fages and the Advance of the Northern Frontier of New Spain, 1767-1782 pages 168- 169. Ph.D diss. University of Southern California Los Angeles 1964.

Look for more to come with the article, the Spanish Myth, A descendant’s perspective. This article refutes the belief that the Spanish founded Alta California. Phil Valdez Jr., MBA, CHA @ DeAnza8g@aol.com

BLACK

Black Migration Focus 
of Education Project 
By Pat Milton, 
Associated Press Writer NY
AP photo,/David Karp 

http://story.news.yahoo.com/news?tmpl=story
&u=/ap/20050202/ap_on_re_us/black_migration
Sent by Mercy Bautista-Olvera scarlett_mbo@yahoo.com

Or perhaps beyond them. . 

My mother influenced my pride in being Black "in her gentle way." She bolstered my self-esteem in the face of much sustained external criticism. There was "strong pressure" from my father to be Black and to be so in a certain fashion from my earliest recollections as a child. I was eight years old when my sister was born and came home from the hospital during Christmas week in 1962. I saw Rosenda for the first time and matter-of factly stated, "Oh—a Mexican baby!" With her olive skin and jet black hair—that’s exactly what she looked like. I don’t recall exactly what my father said but he was quick to correct me and say that she was Black. As we grew older, his version of being Black didn’t include, among other things, having White friends or listening to "White" music. What I would say is that his proselytizing to us on being Black was relatively louder than my mother Lydia—but definitely didn’t drown her out. Like her mother Tráncito she inculcated the Mexican culture by cooking the food; relating folktales and songs. Another strong influence were the yearly summer visits to visit my grandmother Tráncito in Nogales. For a sustained period of time each year what my mother transmitted to us was duly reinforced. The visits also afforded us the opportunity to interact with our grandmother’s relatives such as her sister—our Tía Ramona. It was also distinguished by the fact that, for the most part, only Spanish was spoken.

For the complete text of the thesis go to: http://www.somosprimos.com/blacklatino/bl.htm
Second from the last on the Table of Contents.

To Contact: UCLA University Library
Oral History Program A253 Bunche Hall, Box 951575
Los Angeles, CA 90095-1575

OAKLAND - It may be called the American Indian Baptist Church, but this Oakland house of worship has made it clear that a traditional Lakota funeral ceremony is not welcome there.

Deacon Paul Brown said it would be inappropriate to have a Lakota drum ceremony inside a Christian church. And the deacon is not willing to hand over the pulpit to a medicine man without a pre-service interview. "It's like having two religions trying to meet at the same place," said Brown, 73, who is a Chickasaw Indian. "In the Bible, you can't serve two masters."

As a result of the conflict, the family of American Indian activist Muriel Waukazoo said they'll hold her funeral elsewhere. "We'd like to do it in a traditional way. That's what my mother believed. That's what she fought for all her life," Martin Waukazoo said.Embracing tradition

The church, at 1315 102nd Ave., was founded in the 1950s by Southern Baptists who wanted to provide a place of worship to American Indians who held Christian beliefs but were not accepted at white churches, Brown said.

Brown said the incident made him realize the church needs to have a written policy on use of the church to prevent future misunderstandings. The church is affiliated with the California Southern Baptist Convention but has the right to make its own decisions about the use of its facilities, said Terry Barone, leader of the convention's communications group.

Several members of the small congregation joined the Waukazoos at the church Monday night in an attempt to change church officials' minds. Cindi Adams of Oakland, a member of the church since the mid-1980s, said American Indians who embrace Christianity shouldn't have to give up their traditional beliefs.

"I embrace my culture. I respect my culture, and I have a great love for my culture. And for someone to tell me there's something wrong with that, it was heart-wrenching for me," she said.

Martin Waukazoo said he sees the conflict as a continuation of the civil rights battles his mother waged in the name of preserving American Indian cultural traditions. In 1970, she climbed Mount Rushmore with other women elders to assert the Lakota claim to the Black Hills. A year later, the United Natives of America voted her Indian Woman of the Year.

Born in Rosebud, S.D., her Lakota name was A Strong Hearted Woman. But she was known to many as simply "Grandma."  She died Sunday at the age of 88. A wake will be held at 7 p.m. Thursday at the Church of the Assumption, a Catholic parish in San Leandro. The church will host
funeral services at 10:30 a.m. Friday.

Regina LeRoy
Facilities Coordinator, School of Education
1501 Tolman Hall #1670
Of: (510) 643-6257  Fax: (510) 643-8904

I am at home right now, but when I go to my office tomorrow I will send you the fax number of our department. I am really interested in reading this article, for it mentions things like "emerging ideas of culture," and insider/outsider perspective as well as participant observation. This appears to be my methodology as well, but I need sources to legitimize it. Any help you can offer will be truly appreciated, even your own personal narrative can be useful to me.
 
Gracias por tu attencion,

Zelda Lopez Haro
Undergraduate Advisor, Ethnic Studies Program
Indigenous Cultural Survival
Graduate Studies, University of Oregon
346-0906  346-0906 

Apaches are distant cousins of the Navajos, both being of the Athapaskan language stock from Canada.  There are seven Apache bands remaining today, one being the Lipan, who were the easternmost of the Apache bands. 

The Lipan were buffalo hunters residing on the Southern Plains around the Texas Panhandle until about 1720, when they were pushed south by Comanches.  They became a real thorn in the side of the Spanish in central Texas and northern Coahuila/Nuevo Leon throughout the eighteenth century.  There are numerous Lipan descendants in South Texas today, as well as on the Mescalero Reservation in New Mexico.  I even found a website for Lipan in Louisiana!  I need to look into that someday.     SOURCE: Dr. Bill Carter, Professor of History / South Texas College / McAllen

Indigenous tidbits URL   http://64.233.161.104/search

SEPHARDIC

New Book: Bring Me More Stories
La Familia Galeote
Cuando pierden los Sefarditas Israel
Juderías en España. 

In these short tales, author Benforado weaves together the oral history of a family of Sephardic Jews, from their close knit home in Turkey to their new lives in America. They are stories of a heritage that spans the globe, of centuries-old traditions transported to a different world, and of people who held tightly to the ways of their ancestors, who, like them, left their homes to settle in a strange new land. Following their exodus from Spain in 1492, Sephardic Jews were not allowed to remain on Spanish territories. Any Sephardim who chose not to leave, had to convert to Catholicism. Many chose to emigrate and leave Spain, their ancestral land forever.The hardships faced upon leaving Spain were horrific for the Spanish Jews. Paris vividly describes the following: Although some Jews "traveled by donkey," the Jews of Spain, for the most part, literally walked out of their country. These refugees were the "scholars, the sons and daughters of families who had served their monarchs. . . shoemakers, tanners, butchers, the old, the pregnant, [and] the young." Extraordinary weather conditions, in the heat of summer, and the harshness of the land caused many to endure severe suffering. The Sephardim who had so much pride in their achievements could not believe their banishment. Traveling conditions were quite dangerous, especially in unsafe ships. Yet, many chose exile, and as Paris explains, " Those who chose exile were, for the most part, the salt-of-the-earth of Spanish Jewry: the artisans, the tradesmen, and the women—the historical carriers of religious tradition." An extraordinary civilization was lost in Iberia, probably to never again regain its glory.

Bring Me More Stories stands as a living testament to a people born of their Hispanic ancestry, Jewish tradition and immigrant experience.

 LA FAMILIA GALEOTE

De los muchos que marcharon a tierras americanas y no volvieron fueron la familia Galeote. El primero fue Gonzalo Galeote, que era natural y vecino de Huelva y estaba casado con Isabel Díaz. Fue de marinero en el segundo viaje de Cristóbal Colon a bordo de la carabela "La Cordera" y su nombre figura entre los que tuvo que jurar que la isla de Cuba era tierra firme. Se quedó en la isla La Española y desde allí reclamó a sus hijos Alonso y Antón, que aún vivían en Huelva,  para que se reuniesen con él.

Una vez juntos, los tres participaron en la conquista de Cuba, también participaron con Ponce de León en Puerto Rico y Jamaica, donde recibieron tierras y encomiendas. Marcharon de nuevo los tres con la expedición de Narváez a Nueva España y en la de Juan de Grijalva, el sobrino del gobernador de Cuba en la que iba como piloto mayor el palermo Antón de Alaminos, para explorar las costas de Cozumel, Campeche y Puerto Deseado. Al regreso de la expedición de Grijalva, su tío el gobernador, le reprochó que no hubiese fundado una población en aquellas tierras y esta fue la causa que nombrara a Hernán Cortés como jefe de la expedición que preparó a continuación  para seguir la exploración y poblamiento de las tierras descubiertas por Grijalva. En la nueva expedición de Hernán Cortés, también iban Gonzalo de Galeote y sus hijos Alonso y Antón.

El padre, Gonzalo de Galeote, murió en 1522 luchando contra los indios, pero consta que su hijo Alonso se encontraba en tierras mexicanas doce años después de la conquista y que como su hermano Antonio se estableció en Puebla.

Hemos encontrado que un hijo de Alonso, llamado Alonso Galeote García se casó con una española y vivían en Puebla teniendo una familia numerosa, ya que tenían seis hijos varones y cinco hembras, además de una hija natural que formaba parte también del entorno familiar.

En nuestra investigación, encontramos un expediente de limpieza de sangre, de 9 de diciembre de 1597, ante el Tribunal de la Inquisición de México a nombre de Diego de Galeote y Tovar, que es un descendiente del primer Galeote que llegó a tierras americanas en el segundo viaje de Cristóbal Colón.                                                                

                                                Angel  Custodio Rebollo.  custodiorebollo@terra.es

[[Second communication]]

HOLA MIMI.
 
RECIBE UN CARIÑOSO SALUDO, DESDE ESTE MONTE DEL REY, MONTERREY, N.L.
 
HOY TE MANDO DE DONDE SAQUE EL SIGNIFICADO DE ELI., FUE EN  EL GRAN DICCIONARIO ENCICLOPEDICO  ILUSTRADO DE SELECCIONES DEL READER,S DIGEST.
PAGINA 1230. TOMO 1V  EDITADO EN MEXIDO ,ESTA DECIMACUARTA EDICION. SE TERMINO DE EDITAR EL 2 DE OCTUBRE DE 1980.
 
Y EL SIGNIFICADO DE ELIZONDO FUE EN EL INTERNET,
 
AUNQUE EL APELLIDO ELIZONDO NO ESTA DENTRO DE LOS APELLIDOS JUDIOS ESTA ES UNA MUESTRA DE QUE SI ES UN APELLIDO SEFARDITA. Y TENGO MAS PRUEBAS DE DEMOSTRARTE QUE POCO A POCO TE VOY A IR MANDANDO.
 
ES TODO POR AHORA SUERTE Y QUE DIOS TE BENDIGA SALUDOS A LOS PRIMOS.
 
                                                     EDNA YOLANDA ELIZONDO GONZALEZ.

COMMENTS ON THE TOPIC. . . .

George Gause, historian, archivist, librarian at the the University of Texas, Pan American stimulated considerable discussion by circulating emails on the topic, some of which are below:  
George writes: NOTE:  All of this discussion is WONDERFUL.  

In reply to Bob Wright / San Antonio: About the chickens, pigs, and that, Wright is right. But it is still interesting that if they had any they were not counted. They counted goats, which may weigh less than a pig. The identity of the place where the church was located in Revilla is in the Tienda de Cuervo Report.  Miguel Bedolla  Bedollin@aol.com  2-10-05

By the way...the Ibanez book in Longoria's bib seems to back up something that I had mentioned yesterday. That the Inquisition was preoccupied more with stuff other than the persecution of Crypto Jews. If you do a quick calculation you will find that only about 6% of the cases dealt with by the Inquisition had to do with Jews. Lutheranism, clerical abuses, and stuff like that were much more of a threat that relapsing Crypto Jews, something that many of the inquisitors may have understood since so many of them were Conversos!!   Miguel Bedolla  Bedollin@aol.com  2-10-05

Hi Primos: Thanks for the interesting exchanges, which I always find educational and enjoyable. Aren't we sometimes trying to rewrite history? Which of de la Garza's founded Revilla? What happen to our Revilla Founding Ancestors--Guerra, Martinez, Benavides, Trevino, etc.? Just curious!!! Also, weren't Ancestors del Canto, de Montemayor and others in Cerralvo prior to Carbajal and de la Garza making it to Cerralvo? Again, just curious!! Enjoy. Jerry Benavides jgbenavide@aol.com  2/11/2005 

Much like Mr. Benavides, I'd like to focus on our beloved ancestors. Anybody want to name names of ancestors who have been identified as "crypto Jews?" How about Alonso de Leon, El General? Anyone know anything about him? He was supposenly identified by his nephew when the nephew applied for the priesthood. Someone said that info was in one of Mr. Ruldolfo Gonzales' book. Alonso de Leon is a common ancestor to many of us. 
Thanks, Manuel Quinones manuel.quinones@cen.amedd.army.mil

Ramo de la Inquisición in Archivo General de la Nación is shaped by 1557 volumes in which we find a great number of crypto-Jews procesos.   

There we find the proceso to iliterate Francisco Millán in 1538. He was judged with all severity of the law in spite that the Inquisition was not established in New Spain until 1571. This case is of great significance because we can see Don Fray Juan de Zumárraga (Obispo Inquisidor Apostólico)
excercising his ample role as an inquisitor. 

Source: Gojman Alicia- Los Conversos en la Nueva España. Universidad Autónoma de México.

Dr. Alicia Gojman de Backal director of Centro de Documentación Judaica in Mexico City. Scholars at the Center have been doing Paleography to more than 100 procesos of Ramo Inquisición in Archivo General de la Nación.  

Comments from Miguel Bedolla: 
Because of the persecutions, Spanish Jews began to migrate to the new world after the Conquest.  I am not sure there were any active persecutions at the time that the "New World" was opened and conversos began to come to it. Officially, No jews ever came, they were Catholics who had recently
converted to Catholicism.   Comments From Frank Longoria falongoria@sbcglobal.net 2-10-05  

Long before the Inquisition was established on November 4, 1571 in New Spain (México), the Catholic Church conducted Autos-da-Fe.  Hernando Alonso, a ship’s carpenter, who was a soldier under Herman Cortes, was tried for relapsing into Judaism and burned at the stake on October 17, 1528. According to Alfonso Toro, Judaism was practiced openly in New Spain, as attested by testimonies provided by relapsed Jews who were burned at the stake in 1579 and confessed to have practice Judaism for over 40 years. Toro contends that the reason for the Inquisition for not having discovered more relapsed Jews was due to the ignorance of the judges.  Thus, many who
were brought for trial and observed the Law of Moses escaped with light penalties “only because careful investigation was not made about their beliefs” and were charged with blasphemy or other offenses not punishable with death (xxxiii)

Dr. Seymour B. Liebman explains in his book “The Jews In New Spain” that many conversos came to New Spain as a crew members of ships owned by conversos and jumped ship in Veracruz, contributing to the growth of conversos communities.  Once in New Spain, the conversos practiced Judaism privately.  Most of their religious practices consisted of observing the Shabbat and dietary laws.  By the time that the Holy Office with the Spanish Crown’s sanction a more aggressive policy against New Christians and/or crypto-Jews in New Spain, the conversos had become very cunning and the efforts of the Holy Office failed (123). 

Comments From Frank Longoria (10 February 2005) falongoria@sbcglobal.net

Long before the Inquisition was established on November 4, 1571 in New Spain (México), the Catholic Church conducted Autos-da-Fe.  Hernando Alonso, a ship’s carpenter, who was a soldier under Herman Cortes, was tried for relapsing into Judaism and burned at the stake on October 17, 1528.  According to Alfonso Toro, Judaism was practiced openly in New Spain, as attested by testimonies provided by relapsed Jews who were burned at the stake in 1579 and confessed to have practice Judaism for over 40 years.  Toro contends that the reason for the Inquisition for not having discovered more relapsed Jews was due to the ignorance of the judges.  Thus, many who were brought for trial and observed the Law of Moses escaped with light penalties "only because careful investigation was not made about their beliefs" and were charged with blasphemy or other offenses not punishable with death (xxxiii)

Dr. Seymour B. Liebman explains in his book "The Jews In New Spain" that many conversos came to New Spain as a crew members of ships owned by conversos and jumped ship in Veracruz, contributing to the growth of conversos communities.  Once in New Spain, the conversos practiced Judaism privately.  Most of their religious practices consisted of observing the Shabbat and dietary laws.  By the time that the Holy Office with the Spanish Crown’s sanction a more aggressive policy against New Christians and/or crypto-Jews in New Spain, the conversos had become very cunning and the efforts of the Holy Office failed (123).

"Crypto Jew" from the Greek, "Hidden" Jew  
comments by Dr. Miguel Bedolla  Bedollin@aol.com   San Antonio, 9 February 2005

During the time that Cortez was planning his voyage from Spain...First, the name is spelled Cortes, which means "Courteous" and not Cortez. The EZ ending means the "the son of" so Gonzalez is the son of Gonzales, and Rodriguez the son of Rodrigo. But "Cort" is not a Spanish name so there is no possibility of anyone named Cortez, which would mean "the son of Cort."

the Spaniards wanted everyone to be Catholic Christians, including all Jews.  It was not the Spaniards, but the monarchs of Castile and Aragon, Ferdinand and Isabella, who wanted every one to be Catholic in order to create the state that is now called Spain. I doubt that Perico Perez, the Spaniard equivalent to Joe Blow, wanted everybody to be Catholic. Perico probably wanted to be wealthy, to be considered of noble birth, and so on. This is fairly obvious, for instance in the Novelas Ejemplares of Cervantes, of which I find Rinconete and Cortadillo especially enlightening.

Because of the persecutions, Spanish Jews began to migrate to the new world after the Conquest.  I am not sure there were any active persecutions at the time that the "New World" was opened and conversos began to come to it. Officially, No jews ever came, they were Catholics who had recently converted to Catholicism.

Then came the Inquisition, and those that were not Catholics began to be burned on the stake -- alive.  The Inquisition burned alive only a small number of people. Others were burned after they had been executed, but certainly it did  not burn anyone who was not Catholic. This is one historical facts that most people insist in not understanding: the Inquisition did not have any authority at all over non-Catholics. It only had authority over those who had been baptized. Thus the Jews that the Inquisition went after were not those who stayed in their Jewish faith, but only those Jews who, for whatever reason had been baptized, and afterwards had abandoned Catholicism for something else, Lutheranism, Sorcery, or had relapsed into their old Jewish faith. 

the accused Jews were found, they were quickly tried and graciously given the choice of converting to Christianity before being killed.  Again, the Inquisition had no authority over anyone who was not baptized, thus it could not confer such a grace.

Those that chose conversion were strangled with a "Garrote" (a wire tied to the throat and tightened until death).  Right on the "Garrote" rest of the sentence is completely wrong for the reasons that have already been mentioned.

Their bodies were then burned at the stake.  Those that chose not to convert, were burned alive. Again, the Inquisition could not force anyone to convert, but it could use all of its authority to force back into Catholicism those who, for whatever reason, had converted.

In any event, they would be killed, by strangulation, and then burned or burned alive in any event.  The name of Carvajal and many other names are mentioned as meeting that fate. So...I do not want to repeat what I have already said. But, some of the latest research shows that in the New World the Inquisition was probably more preoccupied with abuses by the clergy - than with the relapsed Jews. I believe it was around 1600 that there was a synagogue in Mexico City and knowledge of its existence was in the public domain and no one did anything about it.

To save their lives, Spanish Jews began to convert to Christianity -- but continued to hide and observe their Jewish faith.  It was not to save their lives. They could have stayed alive as Abraham Seneor did, if they left Spain. They converted to Catholicism because they did not want to leave Spain or its possessions. In fact, some Jewish historians lament what happened at this time as one of the greatest tragedies to befall the Jewish people, for thousands of them chose to be, not Catholics, but Spaniards! I hope you see this. Catholics is something they may have never become, although outwardly they went to the church. Spaniards they are to this day. I once met a very distinguished physician whose name was Benbassat. I asked him what his name meant and he said "Beni tohanim Sephardit", which means the Son of pure Spaniards.

Thus, they began to be referred to as "Crypto Jews."   Right on this

Funny, when I did my research on Revilla (Guerrero, Tamaulipas), our ancestors who established it had over 20,000 lambs and sheep, yet no pigs are mentioned.  Right on this too. The Calleja Report, on which I have published and I just made a presentation in Victoria, mentions thousands of horses, cows, sheep, goats, but not a single pig!!! Actually Revilla had another thing. It was founded by de la Garza with people from what is now Cerralvo, and like Cerralvo, there was no church at the settlement's plaza; it was located away from it.

In El Tribunal De La Inquisición En México (Siglo XVI), Ibáñez explains that from 1522 to 1600, the Holy Office tried 1,488 individuals in New Spain for different allegations.  Eighty-four were tried for relapsing into Judaism (chart).  

Toro, Alfonso. Los Judíos en la Nueva España México, Publicaciones del AGN, 1932.

Ibáñez, Yolanda Mariel El Tribunal De La Inquisición En México (Siglo XVI), Editorial Porrua, México, 1984.  Frank Longoria 

The Jews in New Spain; faith, flame, and the inquisition Seymour B Liebman1970 English  Book 381 p. illus., ports. 23 cm.  Coral Gables, Fla., University of Miami Press ; ISBN: 087024129X   

The Marranos of Spain : from the late 14th to the early 16th century, according to contemporary Hebrew sources B Netanyahu1999 3rd ed., updated and expanded. English  Book xi, 302 p. ; 23 cm. Ithaca, N.Y. : Cornell University Press, ; ISBN: 0801435862 (cloth : alk. paper) 0801485681 (pbk. : alk. paper) 

TEXAS

Christy Espinosa / Valley Morning Star

http://www.valleystar.com/localnews_more.php?
id=56703_0_19_0_M

Sent by JD Villarreal juandv@granderiver.net

Villa San Agustin de Laredo Genealogical Society
Saturday, March 5th, 2005, 10:00 a.m.
Meet at Nuestra Senora del Refugio Catholic  Church 
Lecture by Beatriz de la Garza, Ph. D., on "Old Guerrero"
Sent by George Gause ggause@panam.edu


                                         

EDINBURG--David Mycue, Curator of the Margaret H. McAllen Archives at the Museum of South Texas History, will lecture on "South Texas Salt Lakes in the Fourth Dimension" at the Museum, 2 p.m. Sunday, March 6. 

 "It will cover the history of an outstanding geologic formation in Hidalgo County, 26 miles north of the Courthouse in Edinburg," Mycue's synopsis begins. 

"Use of salt by Native Americans, Spaniards, and Mexicans before the region became part of the United States is discussed.  Problems arising from contentious ownership of the minerals have loomed large in Texas legal history.  The fate of the Salt Lakes during subsequent events---Civil War, Reconstruction, early Pioneer Era---are likewise covered.   "The importance of salt in the varying economies of the lower Rio Grande Valley will be emphasized.

The Overlooked Entrada

The Espinosa-Oliuares-Aguirre Expedition of 1709
By 
Anibal Gonzalez

Published in the Sayersville, Texas Historical Association Bulletin
Number 2, Fall 1982
Shared by Micky Garcia

In April, 1709, two Franciscan priests and 15 soldiers came from the Rio Grande (about 30 miles from Eagle Pass) all the way to the Colorado looking for a delegation of Tejas Indians they never found. During their search, they crossed to the eastern side of the Colorado not far below Austin, traveled on east for about fifteen miles through oak thickets, re-crossed the river, and traveled northeast for about five miles up to Powell Bend before they stopped, deciding not to cross the river again at that point because the wilderness in front of them was impenetrable. Once back at their original river crossing, they found some Yojuane Indians who gave them information about the Tejas, agreed to become messengers to them and invited the Spaniards to visit their native village near the headwaters of Wilbarger Creek.

This visit to the Yojuane village was the climax of the whole journey. Espinosa's diary describes a moving scene in which Spaniards and Indians touched each other with caressing tenderness and said farewell reluctantly - - an intimate cultural encounter which reflects the human quality of this small Spanish expedition whose adventurers, led not by soldiers but by friars, displayed no greed or violence but, instead, deep religious feelings, a certain innocence and sense of humor.

The names which this expedition gave to streams along their way persisted for many decades, in some cases up to our day (e.g. San Pedro Springs, San Antonio River, Salado Creek). But what makes the journey a historical landmark is that the path the expedition chose between the San Antonio and the Colorado Rivers set up a pattern which became a standard route for subsequent Spanish expeditions to East Texas throughout most of the Eighteenth Century. The expedition failed to accomplish its official objective of meeting the Tejas. But contact with the Yojuanes created a communication link with the East Texas Indians which kept alive the Franciscans' determination to re-establish a mission there - -a dream that came true only in 1716. The Yojuanes, by the way, eventually joined other Indian groups to request the establishment of Spanish missions in Central Texas - - which may have had an influence on the opening of three missions near Rockdale about 1746.

Espinosa's diary of the journey is also a valuable source of information for those trying'-to reconstruct a picture of the plants, animals and people which existed between the Rio Grande and the Colorado before Europeans settled in. It was a small but important Spanish expedition, though it is hardly mentioned in the standard works which deal with the history of our area. Fr. Espinosa's diary was not translated into English until 1929. There is little scholarship devoted to it. The present article will try to put in historical context this expedition, as well as suggest the route they probably followed within our general area. The portions of Espinosa's diary quoted here have been translated from the Spanish by the author.

Historical Setting
The first East Texas missions were reluctantly abandoned in 1693. For the next 15 years, the friars kept trying to enlist government help to re-establish them. By 1708, the Spanish Viceroy decided that renewed contact and a stable relationship with the Tejas Indians was perhaps the only way to save East Texas from falling utterly under the influence of the French led by St. Denis. As a first step to explore that possibility, the Viceroy decided to support the Fanciscans in organizing an expedition to the San Marcos River. There they expected to meet a delegation of the Tejas and to arrange a mission for them.

The expedition set out from San Juan Bautista on April 5, 1709. According to Espinosa's diary, the expedition was undertaken "by the Reverend Father Fray Antonio de Olivares, apostolic preacher, commissary of the holy office and incumbent guardian [superior] of the College of the Holy Cross of Queretaro, in the company of Father Fray Isidro Felix de Espinosa, apostolic preacher and missionary minister of the mission of San Juan Bautista of the Rio Grande del Norte, assisted by the corporal caudillo [commander] of the presidio [garrison] of the Rio Grande del Norte, who is captain don Pedro de Aguirre, with the number of 14 military men from his company, according to the pertinent order issued by His Excellency Senor Duque de Albuquerque, Viceroy, Governor and Captain General of this New Spain."

The Journey
1. From the Rio Grande to the San Marcos River.
After traveling without much difficulty for about ten days in a northeasterly direction, the expedition reached San Pedro Springs where San Antonio is today. According to Espinosa, they met there some Indians from the Siupan, Chaulaames and Sijames tribes. With them they crossed the San Antonio [de Padua] River and visited a populous rancheria [primitive village] on the eastern bank of Salado Creek. All three of these streams were first given their present names by Espinosa in his diary of this entrada, an expedition officially "entering" a frontier province.

They crossed the Comal River the next day and stopped by the Guadalupe River waiting for a delegation from the Sanac Indians to get information about the Tejas. Either the Tejas or the Sanac (the text is unclear) had been summoned to come but neither had arrived. The Spaniards stayed overnight across the Guadalupe, waiting in vain. The next morning, they made smoke signals, with no response, at different intervals of their renewed march towards the San Marcos River. They followed a course close to the edge of the Edwards Plateau, a new route which became customary for Spanish expeditions at least up to 1788. On the afternoon of April 15, they touched the upland divide and reached the manontia/ [spring source] of the San Marcos River, where they camped.

2. From the San Marcos to the Colorado.
On Tuesday, April 16, they crossed the San Marcos at a point "two arquebus shot" from its source [present-day Aquarena Springs] and, moving about two leagues to the east, away from the edge of the plateau, reached the Blanco River, which they called San Rafael - - to whom they entrusted the whole good aim of their journey; shortly afterwards they crossed a small spring in a "grove of live oaks."

They turned again to the northeast and, after crossing some hills which protruded from the plateau, they touched Onion Creek not far from its juncture with Slaughter Creek. They called Onion Creek Garrapatas because its margins were full of ticks [gorrapatas]. According to Espinosa, "all, even though against their will, carried away many of them." They killed and ate a lean buffalo [ciboto] that evening.

Espinosa's entry for April 17 gives an idea of how and where they met the Colorado River:
"Wednesday 17 we left in search of the Colorado or Espiritu Santo river, which is all one, to the N.E. bearing, trying to find some Indians who would give us an account of the Tejas, since the Indians of the Siupan nation had told us they did not know of them. At a distance of only 5 leagues to the Espiritu Santo river, the guide saw four buffaloes, and in a short time all fell into the hands of the soldiers, who as sayones [literally "long skirts, "an obscure, archaic expression], made anatomy of them, providing the Real with meat. We stopped near the said river, having walked 5 leagues." [The Real, literally "Royal," signifies the expeditionary group, the Royal Standard they carried, and the place, such as camp, where it is set up.]

All considered, it is probable that this camp was set up not far above the Hornsby Bend of the Colorado in eastern Travis County.

3. Colorado Adventures.
The next day, after making a thick smoke to see if the Indians would respond, and not finding any traces or footprints, they decided to send a group to the other side of the river to investigate. The two friars, the Indian guide, the captain and half of the soldiers set out across the river to a place apparently abundant in mussel shells [mariscada], The Real stayed behind with orders to make a thick smoke signal if they were to have any news of Indians. Here is Espinoza's description of the Colorado River where they crossed to the eastern bank:

"We came to the river, which has a guard on either side of luxuriant trees, nut trees [nogales], ash trees, poplars [cottonwood], elms, willows, mulberries and wild grapevines much taller .and thicker than those of Castile. It has sand banks which mark how high it rises, a quarter of a league wide. The water is of the best we have found."

Coming out of the river they found what appeared to be an abandoned Indian rancheria. After passing this place, they went in search of Indians, going towards the east. Even though they were following an Indian guide, they underwent a most difficult and unsuccessful march "through some montes [thickets] all of oaks which were about 6 leagues in length." It seems likely that they reached the vicinity of Wilbarger Creek - - possibly the Otates Creek later referred to by Espinosa - - and, not wanting to go over it or to turn north into the wilderness of the monte, they went down the river again, crossed to the western bank and, still looking for Indians, traveled Northeast for about two leagues "always in sight" of the Colorado. This suggests that they went towards Powell Bend. Finally they stopped at some charcos [large puddles] not far from the river. They did not travel any further because, in Espinosa's words, "the monte that offered itself to our sight was so much that we could not penetrate it."

They spent a cold night there. The next morning they decided to go back to the Real along the bank that had no monte and which they had not yet explored. In the process of doing that, some people in the group thought they saw smoke rising from the bank with the oak forest they already knew. Crossing back to the eastern side to investigate the smoke, they found no traces of people, but were surprised to find many buffalo trails going to and from the river, since they had not seen even old buffalo tracks from the Guadalupe to the Rio Grande. Staying on the eastern bank, and probably using one of those paths, they started the return trip to the Real through rough oak country,
possibly following the flood plain - - certainly away from the frustrating monte. They killed some buffaloes for meat and then saw heavy smoke rising from the site of the Royal camp. On the way back they amused themselves by playing bullfighting routines with a buffalo and eventually got lost. They did not pass at their original crossing until after dark.

Finally arriving at the Real, they dismounted and were received with great joy and affection by an Indian chief named Cantona - - who was well known to the Spaniards - -and about 40 Indians from the Yojuan, Simomos and Tusonibi tribes. The Indians had arrived that morning after being informed the night before of the presence of the Spaniards by two young Indian scouts who had traced the smoke signals that were made at the camp upon the arrival of the expedition at the Colorado. The two young spies had watched until they made sure the Spaniards were not a band of Apaches. Espinosa learned that up to 77 Indians had crossed the river, one by one, preceded by a well-manufactured otate [Aztec word for cane] cross and three old pictures of the Virgin of Guadalupe. Almost half of the Indians, tired of waiting for the two missionaries to return from their exploration, had gone back to their rancheria, four leagues to the Northeast; the rest remained with the Spaniards that night.

"Seeing that our diligence in traveling up to very near the Otates Creek had not produced the effect of meeting the Tejas, and knowing that the Indian captain of the Yojuanes called Cantona comes and goes to the Tejas with his people", writes Espinosa, the missionaries tried to confirm the rumors they had heard about the Tejas moving their abode towards the San Marcos River. Cantona denied the truth of such rumors, told them that the Tejas only came as far as the Colorado to hunt buffalo, and informed them that the Tejas settlements were still "three days travel away" (to the Northeast). He also gave them the bad news that Bernardino, a renowned ex-Christian trouble-maker, was their chief. Discouraged by this report, and knowing that Captain Aguirre did not have permission to travel much further beyond the Colorado, the Spaniards decided to return to the Rio Grande.

But when morning came, the Indians begged them to come and visit their rancheria so that their women and children would have a chance to see them too. Their request was granted. Preceded by Cantona on horseback bearing a silver-mounted cane, a gift of the Spaniards, they left a few soldiers at the Real and went to the rancheria. It was probably located near the headwaters of Wilbarger Creek, somewhere along the western boundary of present Bastrop County. There they met with effusive physical demonstrations of affection by the whole village. This is Espinosa's description of that historic visit:

"We arrived in that manner in sight of the huts, and an Indian came out on horseback to meet us. He then turned around to tell the other Indians, who immediately came out in such a crowd to receive us that it inspired tenderness to see them, because not a single Indian came out with arrows but with their hands raised or crossed; some with their privates [cuero pequeno] covered, the majority or almost all of them completely naked. As soon as we dismounted, they surrounded us with such insistence and determination that we knew not where to turn. They were giving shouts of joy, they were embracing us, they were reaching up to our faces and arms, and then doing the same in their faces as if softly rubbing [untando, the word for anointing] them or incorporating [embodying] themselves with us. This is their custom when they want to make others their friends or family members. As a matter of fact, there was not an Indian man, woman or youth left who did not touch us to their heart's content. They would even bring breast-feeding babies so that we could caress their faces - with less than that they would not be happy. We shed many tears to see such a multitude of souls in the desert without the light and knowledge of our Catholic Law - - since, judging by the number of huts and by everything we saw, there must have been two thousand souls living there. We divided tobacco among as many women as we could, but it was far from enough since we had not anticipated so many people. We gave a little piece of brown sugar candy [choncaca, a Mexican word] to all the boys and girls we could, and caressed them. If our departure had not been so pressing, we, the friars, would have stayed longer with them. We said farewell with a lot of pain and returned to the Real, having traveled coming and going eight leagues until after noon, when we arrived with a lot of sun and no little hunger."

That afternoon, the friars improvised a paper cross painted with ink and gave it to Cantona, who had accompanied them on their way back. Espinosa adds, "We commissioned him to take it to the governor of the Tejas telling him how we had searched for him; that they should go to our missions at the Rio Grande, assuming that they still know where they are; and to show them the cane he had so that they might believe him. He promised to do everything we told him. This being done, we started our return march to the Rio Grande."

4. The Return March
That same Saturday afternoon (April 20) they came, after traveling two leagues, to Onion Creek, where they spent the night. They seem to have touched the creek further downstream than before, probably by trying to avoid the hills.

Next morning after Mass, they marched on to the San Marcos River. At this point in the diary Espinosa writes, "Though it may seem a digression, Your Excellency, I can not fail to mention in passing that, in addition to the fertility of the country exhibited by the variety of flowers, trees and wild fruits, there is a great abundance of hemp in the depressions of the ravines - -so much thriving, that it seems to be cultivated, though it receives no other care than that of the liberal hand [of Nature] which beautifies everything; there is enough in the fields to supply all the rope and/or clothes-making [jarcio] needs of the Indian women." Our naive and enthusiastic chronicler then proceeds to describe at length the vegetation, animals and Indian customs found between the Rio Grande and the Colorado - - the whole area covered by their expedition. He adds, "Lastly, this is the best of all the lands discovered, and the natives are particularly suited for establishing the truths of our Holy Faith and extending the domains of the Royal Crown." They camped that night at the San Marcos River and the next morning crossed it at the familiar place near its source.

The rest of the trip to the Rio Grande was relatively uneventful, except for an encounter with some Papoa Indians around the Medina River. They reached the Rio Grande on Sunday, April 28th. Espinosa's diary ends with these words:  "We arrived at three-thirty in the afternoon at the mission of San Juan Bautista from where we had set out, with health, success and consolation, for all of which we thanked God, to whom be glory, honor and praise forever and ever. Amen."

Selected Bibliography

Bolton. Herbert E., Texas In the Middle Eighteenth Century: Studies in Spanish Colonial
History and Administration. University of Texas Press, Austin. 1915, 1970, pp, 10 13,
32.41, 135-278. map. 

Bolton. Herbert E.. "The Jumano Indians, 1650-1771," Southwestern Historical Quarterly,
vol. XV. pp. 68.69. 

Bonilla. Teniente de Infanteria D. Antonio. "Breve compendio de los sucesos ocurridos en la
Provincia de Texas, desde su Conquista o Reduccion hasta la fecha," 1772. Documentos
para la Historic Eclesiastica y Civil de la Prouincia de Texas, Libro Primero. Tomo XXVII.
1792. photocopy of document. Catholic Archives of Texas.

Buckley, Eleanor C,. "The Aguayo Expedition into Texas and Louisiana, 1719 1722," Quarterly of the Texas Historical Association, vol. XV, July 1911. Number 1, pp. 33-45. 

Campbell. T. N.. "Yojuane Indians," Handbook of Texas, vol. Ill, p. 1138. 

Castaneda, Carlos E.. "Silent Years in Texas History," Preliminary Studies of the Texas
Catholic Historical Society, vol. II. April 1935, Number 8 pp. 5-15. 

De Leon. Alonso, Viaje que el ano de 1690 hizo el Gouernador Atonso de Leon desde
Cuahui/a hasta la Carolina. Prouincia habitada de Texas y otras naciones al Nordeste de
/a Nueua Espana. Map, transcript, Texas State Archives, 

Espinosa. Isidro Felix de, Diario derrotero de la entrada . . . 1709, Archive General de Indias,
Sevilla. printed copy of document in P. Otto Maas' collection: viajes de Misioneros Fran.
ciscanos a ta conquisto del Nueuo Mexico, Sevilla. 1915, pp. 50-63. 

Folk. Paul J . transl.. "Captain Don Domingo Ramon's Diary of His Expedition into Texas in
1716." Preliminary Studies of the Texas Catholic Historical Society, vol. II. April 1933.
Number 5 pp. 2.15. 

Forrestal, Peter P.. transl.."Pena's Diary of the Aguayo Expedition." Preliminary Studies of
the Texas Catholic Historical Society, vol. II, Jan. 1937. Number 8, pp. 3-5. 20-25. 

Forrestal. Peter P.. transl . "The Solis Diary of 1767," Preliminary Studies of the Texas
Catholic Historical Society, vol. 1. March 1931, Number 6. p-38. 

Gonzalez. Anibal A., ed.. "From the San Marcos to the Otates; A New Translation and Critical Analysis of Espinosa's Diary from April 15th to 21st. 1709," Sayersui/fe Historical
Association Report "I. (in preparation).

Goodwin, Frank. "Espinosa. Isidro Felix de," Handbook of Texas, The Texas State Histori-cal Association, Austin. 1952, vol I. pp. 572-573. 

Hatcher. Mattie Austin, transl, "The Expedition of Domingo Teran de los Rios into Texas
(1691.1692)." Preliminary Studies of the Texas Catholic Historical Society, vol. II,
January 1932. Number 1, pp. 3.4, 15-24, 45 46, 48, 60-64. 

Hester. Thomas. R , Digging into South Texas Prehistory, Corona Publishing Company,
San Antonio. 1980. pp. 38.56. 

M'Caleb, Walter F,. "Some Obscure Points in the Mission Period of Texas." THSA Quarter
ly. vol. 1. 1897.1898, pp. 216.225.

Pool. William C., A Historical Atlas of Texas, The Encino Press, Austin. 1975, pp.67. 

Tous. Gabriel, trans],. "Ramon Expedition: Espinosa's Diary of 1716," Preliminary Studies
of the Texas Catholic Historical Society, vol 1, April 1930. Number 4. pp. 2 15 

Tous. Gabriel, transl . "The Espinosa-Otivares-Aguirre Expedition of 1709: Espinosa's
Diary," Preliminary Studies of the Texas Catholic Historical Society, vol. I. March 1930,
Number 3. pp 2.14

U- S. Geological Survey. Austin, engraved topographical map, 1951 (scale 1:1,000,000).
U. S. Geological Survey. Texas, S.E.. topographical map, 1973 (scale 1:500.000).

Williams. J. W , Old Texas Trails, Bakin Press. Burnet. 1979. pp. Ill 180

EAST OF THE MISSISSIPPI

EAST COAST

"DORA THE EXPLORER" 
GETS HER OWN MUSEUM EXHIBIT 

MEXICO

BY VICKY COWAL/The Herald Mexico

El Universal, Domingo 09 de enero de 2005, Nuestro mundo, página 1
Sent by Dorinda Lupe Moreno dorindamoreno@comcast.net

The Mexican rebozo, or shawl, is an intricate and very beautiful piece of handiwork. It is also a definitive garment as no other country makes them quite the way Mexico does. The rebozo has a history that goes back many centuries and is a wonderful example of what the meeting of cultures can produce. In the days before the conquest, both men and women used a kind of simple shawl, a lienzo, both for warmth and for carrying bundles. It was woven in backstrap looms from maguey and henequen fibers and there are many examples of them in various codices.

Soon after the Spaniards arrived, they insisted that the Mexican women wear a head covering for entering the churches. Out of this necessity combined with the Spaniards' imported weaving skills came the rebozo (the word comes from the verb rebozar, meaning to cover up), a multi-purpose covering initially woven of just cotton and then later on also of silk and wool, and still to this day a symbol of mexicanidad worn proudly by Mexican women of all social standings.

Decades ago I had the pleasure of knowing a stunning young Mexican woman from Tenancingo in the state of Mexico. She had met a U.S. artist, married him and moved far from her native land to a small town in Massachusetts. She adapted to her new life quickly and easily, but one thing she never gave up were her rebozos which she wore with enviable style.

REBOZO MECCA

Little did I know at the time that Tenancingo was, and still is, one of Mexico's most important centers for the weaving of rebozos. For centuries hundreds of families, many of Matlatzincan ancestry, have been involved in this traditional handicraft, producing works of unparalled elegance. While there are stores that sell rebozos in Tenancingo, where they are most evident is at the huge public market on any day of the week and especiallyand appealingly on the Sunday market days. Then dozens of vendors, mostly the women who do the final knotting of the fringes of the rebozos, stand outside the markets and ply their wares, offering rebozos in a multitude of lengths, colors and patterns.

The rebozos come in four lengths, depending on their use and the size of the women who will wear them: completo (often used to carry a baby on the back ), 3/4's size, mediano, and small ones called ratoncitos (ideal to wear as scarves). The traditional colors of Tenancingo rebozos are combinations of a white background with cream, blue, grey, beige, brown and black patterns.

The patterned rebozos are woven from cotton and were formerly known as rebozos de bolita as the cotton came in balls rather than skeins or ones. A more recent type of rebozo is one made from a synthetic called artisela and referred to as a rebozo reservista.

These are used more for formal occasions and come in exquisite solid colors such as fantastic, bright hues of red, green, orange or more subtle shades of violet and blue. There is also the very special rebozo de aroma which is black and often used as a shroud. The name comes from the fact that the black dye has a strong unpleasant smell so the dyed cotton is later soaked in a mixture of orange leaves, rose petals, sage, rosemary and other woodsy plant materials, all of which give the rebozo a long-lasting agreeable aroma.

FASTIDIOUS PROCESS 

The rebozos are traditionally woven by men on big looms that require a large degree of strength. The process of setting up the looms for weaving is laborious and complicated and takes years of practice to get it right. The cotton for the patterned rebozos is dyed in a centuries-old process called ikat which is called resist dyeing in English. It basically means that the cotton is knotted and then tie-dyed to set up a marbled pattern. It is something that is best understood by seeing the procedure being performed first-hand. 

What sets the Mexican, and especially the Tenancingo, rebozo apart from shawls from other countries, is the very fine work of the endings, called flecos, puntas or rapacejos.

When finished, the woven rebozo is removed from the loom with a few feet of threads hanging from each end. These threads, anywhere from 1,800 to over 5,000 of them, are then imaginatively and intricately worked into knotted patterns, something like macrame. The most typical patterns are those with dolls, flowers, ducks, deer or geometric designs. Sometimes a name is worked in. The work is almost exclusively done by women, known as empuntadoras, and can take weeks or even months to do. There are only a handful left of rebozo weavers who use the ancient backstrap loom, called a telar de cintura or telar de otate. Since they can only make one rebozo at a time, versus the many that can be woven on a large loom, the work is costly and time consuming. But it also allows for more originality in patterns and you will therefore find one of a kind rebozos when woven in this way.

LABOR OF LOVE

One such weaver is Don Isaac Ramos who lives and works in Malinalco, a 20 minute drive from Tenancingo. Now 83 years old, he has been weaving since he was 10 when he started to learn the trade from his family of weavers. He rises at 5 and works for 12 hours a day, every day of the week, to produce on average two rebozos a week. He does all the steps of the process himself from mixing the dyes and dyeing the cotton to setting up the warp with the thousands of strands to painting on the pattern to the final weaving, hours and hours of labor. Or, as he says, "mucho tiempo, poca ganancia" (so much time, so little profit), although his rebozos have a considerably higher price than the more standard ones of Tenancingo.

But it's all done with much patience and calm, as well as a huge love and devotion to his art. He works with many known patterns, all of which have names such as cacahuate, arco negro or palomitas, but he also invents many patterns which he says simply pop into his head and his fingers practically work on their own. As well, he and his daughter Camelia, who does some of the fleco work (the rest is farmed out to local empuntadoras), have access to the wonderful old rebozos owned by the Franz Mayer Museum and they study them for ideas. They are both very concerned about the disappearance of this highly skilled art and are doing what they can to interest and train other family members in keeping up the tradition.

If you would like to track down Sr. Ramos in Malinalco, he and Camelia have a small shop about 1/2 a block down from the zocalo at Guerreno. You can also watch him weave at his workshop behind the gas station at Galeana (Tel. 714-147-0383). For Spanish speakers, he has a wealth of stories to tell about the use of the rebozo. One interesting comment he made is that until quite recently the rebozo was thought of as a symbol of purity and no self-respecting woman left the house without her rebozo. And if a young man snatched a rebozo from a young woman, then the woman considered herself to belong to that man.

A good book on the subject is Rebozos de la Colección de Robert Everts, coedited by the Franz Mayer Museum and Artes de Mexico and available at many museum bookstores.

Vicky Cowal is a weekly contributor to The Herald. VickyCowal@prodigy.net.mx
© 2005 Copyright El Universal-El Universal http://www.eluniversal.com.mx/pls/impreso/noticia.html?id_nota=8701&tabla=miami

Adan Griego
Curator for Latin American,
Mexican American & Iberian Collections
Green Library-FLAC, Stanford University
Stanford, CA 94305-6004
(650) 723-3150 / 725-1068 (fax)
adan.griego@stanford.edu

ANA, natural, nacida el 28 de julio de 1651. Hija de Esteban e Isabel, sirvientes de Lope Alvarez de Navia. Bautizada en la iglesia parroquial de Jerez el 20 de agosto de 1651. Padrinos: Martín Vázquez y María, india, su mujer, sirvientes de Lope Alvarez de Navia.

CARRANZA Diego, nacido el 24 de agosto de 1651, e hijo de José Carranza y de Juana, indios de la hacienda de Lope Alvarez de Navia. Bautizado en la iglesia parroquial de Jerez el 3 de septiembre de 1651. Padrinos: Lope Alvarez de Navia.

CARRILLO DE ACUÑA Juan José, hijo de José Carrillo y de María de Acuña. Bautizado en la iglesia parroquial de Jerez el de de 1651. Padrinos: Antonio de la Cueva y Catalina de la Cueva.

CUEVA DE LA TORRE Angela DE LA, nacida el 5 de abril de 1651. Hija de don Antonio de la Cueva y de doña Catalina de la Torre. Bautizado en la iglesia parroquial de Jerez el 16 de abril de 1651. Padrinos: doña Manuela de Santa Cruz.

DOMINGO, nacido el 11 de febrero de 1651. Hijo de Francisco y de Juana, indios, criados de Francisco de Orellana. Bautizado en la iglesia parroquial de Jerez el 13 de febrero de 1651. Padrinos: Francisco Marín, indio y Ana Isabel, su mujer.

GAMBOA CID Pedro DE, nacido el 29 de enero de 1651. Hijo de Cristóbal de Gamboa y de María Cid, su mujer. Bautizado en la iglesia parroquial de Jerez el 7 de febrero de 1651. Padrinos: doña Luisa de Gamboa, hija de doña Petronila de Gamboa.

GASPAR María, nacida el 19 de febrero de 1651. Hija de Miguel Gaspar y de Catalina Magdalena, vecinos de la jurisdicción de Jerez. Bautizado en la iglesia parroquial de Jerez el 21 de febrero de 1651. Padrinos: Hernando de Castañeda y Ana de Avila, vecinos de la jurisdicción de Jerez.

GOMEZ Petrona, nacida el 20 de junio de 1651. Hija de Pedro Gòmez, mestizo y de Andrea, india, criados de Antonio de la Torre. Bautizado en la iglesia parroquial de Jerez el 2 de julio de 1651. Padrinos: Pascual de Mendoza y Magdalena, indios.

GUTIERREZ Mónica, nacida el 1º de agosto de 1651. Hija de Antón Gutiérrez y de Marìa india, criados de Lope Alvarez de Navia. Bautizada en la iglesia parroquial de Jerez el 24 de agosto de 1651. Padrinos: Gerardo de Chàvez y Marìa, india, su mujer.

HERNÁNDEZ Agustina, nacida en la jurisdicción de Jerez el 13 de febrero de 1651. Hija de Pedro Sebastián y de Catalina Hernández, indios de la jurisdicción de Jerez. Bautizado en la iglesia parroquial de Jerez el 20 de febrero de 1651. Padrinos: Domingo Miguel y Juana María, indios de la jurisdicción de Jerez.

JOSE, nació el 25 de enero de 1651. Hijo de la iglesia. Bautizado en la iglesia parroquial de Jerez el 12 de febrero de 1651. Padrinos: Diego de Bañuelos, vecino de la ciudad de Zacatecas, y Juana del Campo, doncella.

JUAN, hijo de la iglesia. Bautizado en la iglesia parroquial de Jerez el 6 de enero de 1651. Padrinos: Alonso de Luna y Ana, mestiza.

LOPEZ Agustina, india, nacida el 28 de mayo de 1651. Hija de Miguel Domingo y de Andrea López. Bautizado en la iglesia parroquial de Jerez el 25 de junio de 1651. Padrinos: Pedro Juárez e Isabel Micaela, su mujer.

MAGDALENA, nacida el 1ª de abril de 1651. Hija de Sebastián y de Petrona, indios, criados de Lope Alvarez de Navia. Bautizada en la iglesia parroquial de Jerez el de de 1651. Padrinos: Gabriel y Magdalena, indios, criados de Lope Alvarez de Navia.

MALDONADO CID Juan, nacido el 1º de julio de 1651. Hijo de Juan Maldonado y de Francisca Cid, su mujer. Bautizado en la iglesia parroquial de Jerez el 1º de agosto de 1651. Padrinos: Pedro Cid Caldera y Marìa Carrillo, su mujer.

MARCOS, nació el 28 de abril de 1651. Hijo de Melchora, india, criada de Antonio de la Torre y de Padre no conocido. Bautizado en la iglesia parroquial de Jerez el 1º de mayo de 1651. Padrinos: Mateo, mulato.

MARÍA, hija de (...) y de (...). Bautizada en la iglesia parroquial de Jerez el 24 de julio de 1651.

MARIA, nacida el 5 de agosto de 1651, e hija de Juan Felipe, indio natural y de Francisca María, india, su mujer, sirvientes de Juan Carrillo Ordóñez. Bautizada en la iglesia parroquial de Jerez el 8 de septiembre de 1651. Padrinos: Juan Miguel y María Magdalena, indios sirvientes de Juan Carrillo Ordóñez, vecino de la jurisdicción de Jerez.

MARIA, nacida el sábado 2 de septiembre de 1651, e hija de la iglesia. Bautizada en la iglesia parroquial de Jerez el 17 de septiembre de 1651. Padrinos: Juan Maldonado y Francisca Cid, su mujer.

MARTÍN Agustín, natural, nacido en el mes de agosto el día de San Agustín. Hijo de hijo de Crisanto Martín y de Ana María, su mujer, sirvientes de Lope Alvarez de Navia. Bautizado en la iglesia parroquial de Jerez el 10 de septiembre de 1651. Padrinos: Antonio Melchor y Juana Vázquez, sirvientes de Juan Carrillo.

MERCADO DE MEZA Ana DE, nacida en Jerez el 29 de enero de 1651. Hija de Sebastián de Mercado y de Margarita de Meza. Bautizado en la iglesia parroquial de Jerez el 15 de febrero de 1651. Padrinos: Alonso Jiménez Benitez y Petrona González, su nieta.

NICOLAS, indio, hijo de la iglesia nacido el 9 de septiembre de 1651 y bautizado en San Juan Tepetongo el 4 de octubre de 1651. Padrinos: Antonio de la Torre.

OROZCO DE OROZCO Pascuala DE, nacida el 10 de abril de 1651. Hija de Juan de Orozco y de María de Orozco. Bautizada en la iglesia parroquial de Jerez el 27 de abril de 1651. Padrinos: el Alférez Lázaro Ortiz, vecino del pueblo de Tlaltenango y Francisco Ortiz, hijo de Juan Ortiz de San Pedro.

PEDRO, hijo de Alonso y de Magdalena, indios, criados de Francisco de Orellana. Bautizado en la iglesia parroquial de Jerez el 5 de marzo de 1651. Padrinos: Juan Miguel y su mujer.

PEREZ DE LUNA CABRAL Juan, nacido el 3 de febrero de 1651, hijo de Ignacio Pérez de Luna y de Clara Cabral. Bautizado en la iglesia parroquial de Jerez el 21 de febrero de 1651. Padrinos: Pedro Carrillo de Avila y Juana de Santillán, su mujer.

PETRONA, nacida el 29 de junio de 1651. Hija de Francisca, india y de Padre no conocido. Bautizado en la iglesia parroquial de Jerez el 17 de julio de 1651. Padrinos: Antonio Gracian y Sebastiana de Santillán, doncella.

SEBASTIAN, nacido el 18 de enero de 1651. Hijo de Francisco Miguel y de María Isabel, india. Bautizado en la iglesia parroquial de Jerez el 29 de enero de 1651. Padrinos: Pedro Sebastián y Catalina Hernández, vecinos de la jurisdicción de Jerez.

TORRE DE RENTERIA Lorenzo DE LA, nacido el 11 de agosto de 1651 y bautizado el 3 de octubre de 1651 en la iglesia de San Juan Tepetongo, hacienda de Antonio de la Torre, de quien fue hijo y de doña Marìa de Rentería, su mujer. Padrinos: Manuel Rodríguez, escribano de Cabildo de la ciudad de Zacatecas y Público de dicha Ciudad.

TREJO CALDERA Nicolás DE, nacido el 25 de enero de 1651. Hijo de Jerónimo de Trejo y de Isabel Caldera. Bautizado en la iglesia parroquial de Jerez el 21 de febrero de 1651. Padrinos: Diego de Pinedo y Ana de Esquivel.

GENEALOGÍA PARA TODOS

Luz Montejano, México

Family History Web/en México
http://www.prodigyweb.net.mx/luzmontejano/default.htm
 genealogiaparatodos@hotmail.com
luzmontejano@hotmail.com
Sent by Lilia Arteaga  arteagashome@msn.com

LUZ MONTEJANO, AUTORA DE: 

Libro “Sagrada Mitra de Guadalajara Antiguo Obispado de la Nueva Galicia. Expedientes de la Serie de Matrimonios. Extractos Siglos XVII-XVIII”.  1999 (EDITADO) 

6 boletines sobre “Libros Parroquiales de la Ciudad de México. Extractos” 

NUM. 1 Nov. 1993 (EDITADO Y AGOTADO)

• Libro de matrimonios reservados de la Parroquia de Santa Catarina Virgen y Mártir de México (1850-1859).
• Libro de matrimonios de españoles de la Parroquia del Señor San José y Nuestra Señora del Sagrado Corazón de Jesús (1800-1805).

NUM. 2 Dic. 1993 (EDITADO Y AGOTADO)

• Libro de matrimonios y otros asuntos secretos de la Parroquia de San Sebastián (1787-1858).
• Apéndice al libro de matrimonios y otros asuntos secretos de la Parroquia de San Sebastián (1787-1852).
• Libro de matrimonios de españoles de la Parroquia del Señor San José y Nuestra Señora del Sagrado Corazón de Jesús (1806-1810).

NUM. 3 Enero 1994 (EDITADO Y AGOTADO)

• Libro primero de matrimonios de la Sagrada Mitra (incluye bautismos) (1873-1890).
• Libro 15 de matrimonios de españoles de la Parroquia del Señor San José y Nuestra Señora del Sagrado Corazón de Jesús (1811-1813).

 NUM.  4 Feb. 1994 (EDITADO Y AGOTADO)

• Libro segundo de matrimonios de la Sagrada Mitra (1887-1909).
• Libro de matrimonios de españoles de la Parroquia del Señor San José y Nuestra Señora del Sagrado Corazón de Jesús (1814).

NUM. 5 Marzo 1994 (SIN EDITAR)

• Libro primero de matrimonios secretos de la Parroquia de Santa Cruz y Soledad de Nuestra Señora de México (1837-1885).
• Libros 15 y 17 de matrimonios de españoles de la Parroquia del Señor San José y Nuestra Señora del Sagrado Corazón de Jesús (1815-1819).

NUM. 6 Abril 1994 (SIN EDITAR)

• Libro primero de matrimonios del Primer Batallón del Regimiento de Infantería de Nueva España (1789-1818).
• Libro 17 de matrimonios de españoles de la Parroquia del Señor San José y Nuestra Señora del Sagrado Corazón de Jesús (1820-1822).

COLABORACIONES EN: 

• “Repertorio de Artistas en México” por Guillermo Tovar de Teresa. Tomo II G-O Grupo Financiero Bancomer 1996.
• “Porfirio La Ambición” por Enrique Krauze y Fausto Zerón-Medina. Clío 1993.
• “Porfirio El Derrumbe” por Enrique Krauze y Fausto Zerón-Medina. Clío 1993.
• “EL SENADO MEXICANO. Por la razón de las leyes”  Edición del Senado de la República LIII Legislatura. Primera Edición 1987. 3 Tomos.

 CITAS Y AGRADECIMIENTOS:

• "Los Pasqueles de Veracruz: Notas Acerca de su Origen", por Alejandro Mayagoitia y Hagelstein. México 2004. p.39.

• "José María de Anzorena y López Aguado (1742-1811). De Súbdito del Rey a Intendente y Brigadier Insurgente". Tesis de Licenciado en Historia de Eugenio Mejía Zavala, Morelia, Mich., enero de 2002. pp. 5, 45,46,225.

• "A Yankee Smuggler on the Spanish California Coast: George Washington Eayrs and the Ship Mercury" by Robert Ryal Miller. 2001. Santa Barbara Trust for Historic Preservation, Santa Barbara, CA. p. xii.

• "Andariegos y Pobladores Nueva España y Nueva Galicia, siglo XVI", por José Miguel Romero de Solís. El Colegio de Michoacán, Archivo Histórico del Municipio de Colima. Universidad de Colima, Conaculta-Fonca. p. XXI. Febrero 2001.

• "Fuentes para servir a las biografías de abogados activos en la Ciudad de México durante el siglo xix: Matrimonios en la Parroquia del Sagrario Metropolitano. Segunda parte", por Alejandro Mayagoitia y Hagelstein. ARS IURIS Revista del Instituto de Documentación e Investigación Jurídicas de la Facultad de Derecho de la Universidad Panamericana. Separata 18. 1998, p. 363.

• "Los Cortés Mudarra en la Nueva Galicia en los Siglos XVII y XVIII y Otras Familias Colaterales", por Rogerio Cortés Ramos. 1998 (Q.E.P.D). p. 4.

• "Fuentes Manuscritas para la Historia de Iberoamérica. Guía de Instrumentos de Investigación". Suplemento por Sylvia L. Hilton e Ignacio González Casasnovas. Fundación Histórica Tavera.  Madrid, 1997. p. 111.

• "Rancho Peguero", por Luz Montejano Hilton. Revista Club Pegueros Inc. 97. pp. 44-49.

• "Los Retoños de Don Isidro Gutiérrez Robledo en Pegueros", por Beatrice Gutiérrez Muñoz. 1997. p.122.

• "Abogados de algunas jurisdicciones parroquiales menores de la Ciudad de México", por Alejandro Mayagoitia. ARS IURIS Revista del Instituto de Documentación e Investigación Jurídicas de la Facultad de Derecho de la Universidad Panamericana. Separata 16. 1996, pp. 606, 624, 654,680.

• "Guía de Fuentes Documentales Parroquiales de México", por Jorge Garibay Álvarez. Fundación Histórica Tavera y Archivo General de la Nación de México. Madrid, 1996. p. 98.

• "Apuntes Histórico-Genealógicos: La Familia de Velasco del Valle de Soba. Dionisio José de Velasco y Gutiérrez del Valle (1795-1861) y su descendencia". Edición de Dionisio José de Velasco y Polo. México, 1994 por José Ignacio Conde y Díaz-Rubín y Javier E. Sanchiz Ruiz. p. 424.
  
  

CARIBBEAN/CUBA

BIG CONGRATULATIONS TO 
CARLOS LOPEZ DZUR 
who writes:

Qué es el Ateneo Pepiniano

Es una comunidad de intereses educativos, cívicos y culturales, fundada el sábado, 11 de septiembre de 2004, que reúne en armonía de propósito a investigadores, estudiosos, escritores, artistas, artesanos y público en general de la cultura pepiniana y puertorriqueña.

Cuál es su meta

Reconstruir la historia de San Sebastián del Pepino desde las ciencias, las letras y las artes, fomentar los valores trascendentes que mantienen la legitimidad y la moralidad, las creencias y las actitudes de nuestra filosofía de vida, mejor conocida como pepinianidad, perpetuar nuestro legado de etnia cultural, crear un proyecto de pueblo visionario y práctico a fin de desempeñarnos con mejor eficacia y propiedad en la sociedad pepiniana en beneficio de la nación puertorriqueña;

Cómo se fundó

La fundación de una institución cultural de esta naturaleza ha sido, a lo largo de las décadas, la aspiración de muchos pepinianos. Por alguna razón no se ha podido cuajar en su totalidad un proyecto de esta ídole aunque El Pepino no ha carecido de instituciones culturales ni de líderes que lleven adelante la divulgación de su cultura.

Nosotros, después de considerar con seriedad la historia y los logros de los diversos proyectos culturales que han desarrollado con mucho esfuerzo y entrega algunos pepinianos y después de dialogar con algunos de sus protagonistas, encontramos un espacio para aportar de forma académica al enriquecimiento de la cultura pepiniana. Ahora era cuestión de encontrar un instrumento institucional cultural para descargar nuestras inquietudes y visiones culturales.

En un comienzo investigamos y presentamos en un ensayo titulado La Necesidad de una Academia de Historia en El Pepino, la institución de la academia de historia como el vehículo cultural adecuado para descargar nuestras inquietudes culturales. Tuvimos varias reuniones de aseosoramiento con el Presidente de la Academia Puertorriqueña de Historia, Dr. Luis González Vales Los compañeros que asistieron a las primeras reuniones nos abrieron los ojos indicándonos que aunque la Academia tenía un gran valor, necesitábamos un instrumento más amplio y menos riguroso que fuera más allá de inquietudes históricas ya que la mayoría de los compañeros que respondieron a la convocatoria cultivaban otros géneros.

De regreso a nuesro rol investigativo, analizamos la institución del ateneo y presentamos un ensayo titulado De la Academia al Ateneo. Correspondió a nuestras inquietudes el Presidente del Ateneo Puertorriqueño, Lic. Eduardo Morales Coll cuando tuvimos la oportunidad de charlar de forma amena sobre nuestro proyecto. Nos ofreció la diestra de compañerismo y puso al Ateneo Puertorriqueño y su persona a nuestra disposición.

La atinada urgencia del Dr. Ramón Cervera, expresidente de la Universidad O y M de la República Dominicana y del poeta pepiniano Ramón Estrada Vega nos animaron para darle fundación al Ateneo Pepiniano el 11 de septiembre de 2004 mediante la aprobación y firma a su Carta Constitutiva de siete socios.

Qué es la Carta Constitutiva: s el documento que recoge por escrito el acto de la fundación del Ateneo Pepiniano, sus objetivos y sus signatarios.

CARTA CONSTITUTIVA, ATENEO PEPINIANO  SAN SEBASTIÁN, PUERTO RICO

NOSOTROS, a fin de reunir y mantener reunidos en armonía y con entusiasmo a todos los investigadores, estudiosos, escritores y artistas pepinianos con el propósito de reconstruir la historia de San Sebastián del Pepino desde las ciencias, las letras y las artes, de fomentar los valores trascendentes, las creencias y las actitudes de nuestra filosofía de vida, mejor conocida como pepinianidad, de perpetuar nuestro legado de etnia cultural, de crear un proyecto de pueblo visionario y práctico y de desempeñarnos con mejor eficacia y propiedad en la sociedad pepiniana en beneficio de la nación puertorriqueña;

NOSOTROS, con un alto sentido de pertenencia y de solidaridad por nuestro pueblo, San Sebastián del Pepino, a fin de colaborar con nuestro tiempo, nuestros talentos y bienes materiales creamos esta comunidad de intereses educativos y culturales con personalidad jurídica propia, autónoma, con el nombre de Ateneo de Pepiniano cuya Carta Constitutiva aprobamos hoy, adhiriéndonos a la normativa general del campo de las ciencias, las letras y las artes para la consecución de los siguientes objetivos:

a. Fomentar, divulgar y perpetuar los valores de la pepinianidad y la puertorriqueñidad
b. fomentar la reconstrucción y la divulgación de la Historia de San Sebastián del Pepino y la de Puerto Rico
c. fomentar la investigación académica de las ciencias, las letras y las artes local, nacional e internacionalmente
d. crear secciones académicas que respondan a los intereses de investigación, estudio, publicación y divulgación de los socios
e. crear una biblioteca y un centro de investigación para promover los propósitos de la institución
f. fomentar las publicaciones de los escritores y artistas pepinianos en las ciencias, las letras y las artes
g. hacer las cátedras del Ateneo disponibles a toda la comunidad pepiniana y puertorriqueña
h. ser una institución colaboradora en asuntos culturales en San Sebastián del Pepino
i. ser un foro de continua discusión de los asuntos locales, nacionales e internacionales

Constituida hoy sábado, 11 de septiembre de 2004, en el Recinto de San Sebastián del EDP College, por los siguientes socios fundadores:

Americas? most desired time entertaining activity baseball is indeed Latin Americas? preferred sport as well. Latinos have made great contributions to the sport of baseball since their commencement. The Latino players who played in the major leagues climbed the stairs of success and with their exquisite brilliance have virtually dominated every aspect of the game. These talented Latinos with their plenty of skills ruled the All-Star game that took place in Turner Field. Six Latinos started the game and one-third of all the players belonged to a Latin American country. 

Three to four decades back baseball didn't approve the Latino players. As a matter of fact the Latino baseball players were the victim of similar negative perceptions and discrimination that many of the early black players had to undergo and triumph over. For instance, the Yankees gave up their superstar Vic Power, a Puerto Rican due to his dark complexion and was rumored to date White women. In 1954, the Yankees traded him to the Philadelphia Athletics. With his new club, he became a constant All-Star. Following the decade of 50s the budding of Latino baseball players increased significantly. Currently, 30% of Latino players form the dominant force in the Major Leagues. 

The contemporary Latino megastars like Juan Gonzalez, Sammy Sosa, Bernie Williams, Vinny Castillo, Ivan Rodriguez, Pedro Martinez, Orlando "El Duque" Hernandez and many others with their will and determination have proved that they are no more less than any other player. This brilliant constellation of stars, in their full swing has become the most wanted of their respective teams and admirers. Sammy Sosa has become the preeminent player of the Chicago Cubs?. Alex Rodrfguez in the uniform of Texas Rangers has invigorated every slugger that belongs to him. These two Dominicans have proved that they lead the pack of Latino players followed by the Puerto Ricans, Cubans, Venezuelans, Mexicans and Colombians. 

Following Sammy and Alex leading the top-10 list for most home runs are Cubans Rafael Palmeiro of Texas and Arizonas? Luis Gonzalez. In the Chicago White Sox club, Venezuelan Magglio Ordonez is a forceful player who has assisted the team to mark victories in various playoffs. The same has been contributed by Edgardo Allfonzo of the New York Mets for his club. The other two sensational Dominicans are Vladimir Guerrero of Montreal Expos and Alfonso Soriano of New York Yankees. They are the leading stars of American League who have delivered incredible ranks from time to time. Dominican Luis Castillo of Florida Marlins and Colombian shortstop Edgar Renterfa of St. Louis Cardinals are the most talented Latino guys. Arizona Diamondbacks first baseman Erubiel Durazo proved to be the finest Mexican hitter after leading his club in the 2001 World Series by scoring a home run. The pitching king Pedro Martinez, a Dominican by origin possesses exceptionally good throwing skills. 

SPAIN

First page of the Indias (America) Royal Archives, that was
dedicated to the Marquis of the Sonora, who was the uncle of Bernardo de Galvez.

Sent by Mario Robles del Moral mrdelmoral@ayto-malaga.es

Actos culturales
  Nombres propios
  Atapuerca
  El jardín andalusí
  Ratón Pérez
  Pintar palabras
  Red/tratos
  Cien años de ilustración
  infantil
  Los Borja
  Cinematografías
  de la semejanza
  Museo Virtual 
  de Arte Publicitario
  El arte de la fotografía
  Ciudades Patrimonio
  Mezquita de Córdoba
  El Salón de Reinos
  Paisajes de España
  Camino de Santiago
  Museo del Prado
  Museo Naval
  Claustros y retablos
  Patrimonio Nacional
  Conciencia retratada

futuro  y comunicación
  La formación virtual
  AGLE
  El conjuro de los libros
  Aproximaciones
  a la traducción
  Hispanalia
  Voces y letras hispánicas
  Archivos Estatales

Aula de lengua
  Mi mundo en palabras
  Historias de debajo
  de la luna
  DidactiRed
  Lecturas paso a paso
  El atril del traductor
  Al habla
  Pasatiempos de Rayuela
  DELE
  Otros materiales
  Cursos de español
  Formación  de profesores

Obras de referencia
  El Quijote en América
  Actas de la AIH
  Don Quijote de la Mancha
  Las sátiras de Quevedo
  Coloquio de París
  Biblioteca del profesor
  El español en el mundo
  El español en EE. UU.
  Congresos de la
  Lengua Española
  Fortuna de España
  Clásicos hispánicos
  Atlas ambiental
  del  Mediterráneo
  Calderón y la cultura
  europea
  Memoria, 

  

INTERNATIONAL 

Dr. Manuel  Patarroyo, medical biochemist from Colombia

He proved an outstanding student and was plucked from medical school in Bogota by the Rockefeller Foundation and sent to Yale. He gained his PhD at Rockefeller university - with two Nobel prizewinners, Bruce Merryfield, who won the chemistry, prize and Harry Kunkel for medicine, both in 1984. He returned to Bogota in that year and set up the institute attached to the medical school and hospital. He now employs 180 people on research round the clock, most on 8am to 8pm shift. "There are lots of good scientists in the developing world working hard to solve the problems of mankind."

March 8, 2005  
Dr. Manuel Elkin Patarroyo 
will be receiving the PREMIO JUNIPER SERRA 

(Mario Robles del Moral explains that the award is like a university prize.  Junipero Serra was born in the Balears Island. )

http://www.uib.es/catedra_iberoamericana

A Professor in El Salvador by Jaime Cader  jmcader@yahoo.com

HISTORY

  Search historic cities maps by city name .  .   and by year  
http://historic-cities.huji.ac.il/historic_cities.html
Sent by Johanna De Soto

The Omission From the New W.W.II Memorial 
Sent by: Elias J. Carrillo       
EJCPANCHITO@aol.com

http://www.fsmitha.com/review/r-zagorin.htm

FAMILY HISTORY

Spanish Record Extraction - An Instructional Guide
©1981 by Corporation of the President of the Church of Jesus Christ of Latter-day Saints. 
All rights reserved. Used with permission. These files are available in PDF format. 
http://immigrants.byu.edu/Downloads/Spanish_Extraction_Guide/Default.htm

Chapter Three: Spanish Handwriting and Spelling
Section One - Easily Confused Letters
Sections Two - Elements of Spanish Handwriting Style
Section Three - Variations in Word Spelling

Chapter Four: Name Identification
Section One:  Identifying Names
Section Two - Deciphering Personal Names
Section Three - Distinguishing between Given Names and Surnames

Chapter Five: Gender

Chapter Six: Dates
Section One - Months, Days, Years
Section Two - Variations in Dates

Chapter Seven: Putting It All Into Practice
Section One
Section Two
Section Three
Section Four
Section Five
Section Six: Answers

Glossary:
Section One - Spanish and Latin Terms
Section Two - Christening and Marriage Entry Phrases

Appendixes:
Appendix A - Common Surnames
Appendix A - Given Names
Appendix B - Common Abbreviations
Appendix C - Common Occupations
Appendix D - Racial Designations
Appendix E - Titles and Descriptive Terms

LifeJournal
Source: TREASURE MAPS Genealogy E-mail Newsletter
Copyright 2005 by Robert Ragan. robert@amberskyline.com 

LifeJournal is journal writing software that greatly enriches the journal writing experience. With LifeJournal, you experience the same benefits from expressing thoughts, feelings, and creativity as you do in a traditional journal or diary. But with LifeJournal's innovative journal writing features and organization and search functions, you can: 

-Effortlessly maintain a searchable record of your entries, -Track progress towards your personal and professional goals, -and gain insight and perspective.

BUT...One thing that should be mentioned is that this is a wonderful tool to help you write your autobiography. You can do it in a very natural way. This is a fine tool. The f-r-e-e demo is a good thing too. Here is what Ruth Folit, the president of the company wrote to me:

"LifeJournal is a journal software program that has a perfect balance of flexibility, customizability, and  structure.  I know many people in the genealogy world are working on their personal histories.  LifeJournal makes writing a personal history fun, easy, and manageable.  There are libraries of  prompts and quotes to help you get started if you need at times more inspiration than a blank screen.  There is a timeline where you can write anecdotes and landmark events of the past, and add
pictures, videos, or audio files.

LifeJournal  makes writing about your past and organizing it a much less daunting task than sitting in front of a word processing program.  You can easily write stories as they bubble up --in whatever order the memories surface--yet instantly the stories, photographs, and landmarks are organized graphically into a timeline.

Download a demo at http://lifejournal.com/home.php?ref=178 and try it out for yourself. There is a lot of depth to the program, yet its intuitive design makes it easy-to-learn and easy-to-use."
       (Ruth Folit, President of Chronicles Software)

ARCHAEOLOGY

   MayaRuins.com    http://mayaruins.com/
Sent by John Inclan  fromgalveston@yahoo.com

The Maya were concerned with creating monumental ceremonial spaces, often astronomically aligned, within which ritual and political theater could take place. 

This website was begun after my first visit to the Yucatan in 1995, and is an attempt to share photos and impressions of that astonishing ancient architecture which I had the privilege to see
Annotated Bibliography 

Example of the cities identified for Guatamala
Balamku | Becan | Bonampak | Calakmul | Chacmultun | Chicanna | Copan | Dzibilnocac | Edzna | Ek Balam | Hochob | Hormiguero | Izamal | Kabah | Kohunlich | Labna | Lamanai | Palenque | Quirigua | Sayil | Tikal | Uaxactun | Uxmal | Xlapak | Xpujil | Xunantunich | Yaxchilan

Copyright ©1995-2004 by Barbara McKenzie, all rights reserved. 
Please send comments to:  barb@mckenzieStudios.com    Last update: January 11, 2000 

Bolivian Rock Art Research Society, Founded 1987
Sociedad de Investigacion del Arte Rupestre de Bolivia
Sent by George Gause  ggause@utp.edu
Source: Robert Tarin rtarin@satx.rr.com

For further information please contact: Matthias Strecker, SIARB, Secretary/Editor, Casilla 3091, La Paz, Bolivia, e-mail: siarb@acelerate.com

Rock art research in Bolivia is still in its initial stages, if we consider the lack of an exact chronology and the lack of intensive investigations in many regions. There is very limited state funding for investigations of the countryís rich archaeological heritage, so it is left to a private scientific institution, Sociedad de Investigacion del Arte Rupestre de Bolivia (SIARB) to register, record and publish rock art sites. SIARB was founded in 1987. The society numbers some 150 members in Bolivia as well as world-wide. It publishes a yearly journal, BoletÌn, and a series called Contributions to South American Rock Art Studies.

Surveys of rock art regions by SIARB have already registered approximately 1,000 rock art sites all over Bolivia, though mainly in the highlands (altiplano) and valleys. So far, few sites have been found in the tropical Amazon lowlands. 

Viewing platform at the Calacala Rock Art gallery site

Journey of Mankind: The Peopling of the World
http://www.bradshawfoundation.com/stephenoppenheimer/index.html
Stephen Oppenheimer - Out of Africa human origins
Bradshaw Foundation  http://www.bradshawfoundation.com/journey/

The Bradshaw Foundation, in association with Stephen Oppenheimer, presents a virtual global journey of modern man over the last 160,000 years. The map will show for the first time the interaction of migration and climate over this period. We are the descendants of a few small groups of tropical Africans who united in the face of adversity, not only to the point of survival but to the development of a sophisticated social interaction and culture expressed through many forms. Based on a synthesis of the mtDNA and Y chromosome evidence with archaeology, climatology and fossil study, Stephen Oppenheimer has tracked the routes and timing of migration, placing it in context with ancient rock art around the world.

As the science of genetics advances and archaeological discoveries are made, the Journey of Mankind map will be updated accordingly.

MISCELLANEOUS

Article Title: Gratitude: The Secret Behind Creativity
Article Summary: There are a number of ways in which creativity manifests itself. This expression of creativity may arise from wonderful ideas, refreshed insights and innovative actions. Practice, commitment and an open mind bring joy to all parts of life.
Author's email: info@comadrecoaching.com
Author's URL: http://www.ComadreCoaching.com
Website name: Comadre Coaching
Phone: 714-777-1216
Sent by Jagmohan Saluja jag@getslightlyfamous.com

Home office. Almost anyone can have a deductible home office, whether you’re an employee or self-employed.  Even if you have an actual office outside the home, you likely still qualify to claim a deduction for your home office, allowing deduction of furniture costs, telephone bills, wall art and much more.  This is not new, but it is often overlooked. 

Deductible Interest Expense.  The only deductible personal interest is home mortgage interest.  Mortgage interest is generally fully deductible as an itemized deduction, but there are caps if your income gets too high.  For tax purposes, it is better to borrow money at very low mortgage rates and pay off other debt.  This is not new, but it remains a good strategy for 2005.  

Miscellaneous for 2005  The child tax credit stays at $1,000 (it was supposed to drop to $700).  The standard mileage rate is .40 cents per mile.  Marriage penalty goes away for basic standard deduction. The above are highlighted summaries of changes in the tax law for 2005.  Always seek professional advice before making tax based decisions.  

El Uso de la Casa como Oficina  Casi todos podemos tener deducciones por estar utilizando nuestra casa como oficina, independientemente de que sea usted un empleado o tenga su propio negocio. Inclusive cuando usted tiene una oficina fuera de su casa, usted pudiera calificar para deducir ciertos gastos por utilizar su casa como oficina por ejemplo: gastos de muebles, teléfono, electricidad, etc. Esto no es nuevo en la ley, pero suele pasarse por alto. 

Intereses como Gasto  Los únicos intereses personales deducibles son los intereses por la hipoteca de su casa. Generalmente estos intereses son totalmente deducibles como parte de las deducciones detalladas (itemized deductions); sin embargo; existen ciertas limitaciones a esta deducción cuando su ingreso es muy alto. Desde el punto de vista de impuestos, es mas conveniente pedir dinero mediante una hipoteca con una baja tasa de interes y pagar otras deudas. Esto no es nuevo pero sigue siendo una buena estrategia para el 2005. 

Misceláneos para el 2005  El “child tax credit” continua en $1,000, se esperaba fuera $700 antes de la nueva ley. El valor deducible por millas es $.40 por milla (standard mileage). “Marriage penalty” desaparece en el caso de las deducciones standard (standard deductions).  Lo anterior es solo un resumen de algunos puntos a destacar de la nueva ley sobre impuestos. No olvide consultar con un professional antes de tomar decisiones sobre impuestos.