Click for a brief history of "Roll Call"

November 2014
Editor: Mimi Lozano ©2000-2014

 

Table of Contents

United States
Heritage Projects
History Tidbits
Hispanic Leaders
Latino Patriots
Early Latno Patriots
Surnames
DNA 
Family History

Education
Culture
Books & Print Media

Orange County, CA
Los Angeles Co, CA
California
Northwestern US
Southwestern US

Texas

Middle America
East Coast
African-American
Indigenous
Sephardic
Archaeology
Mexico
Central & South America
Cuba, Puerto Rico and, Dominican Republic
Philippines
Spain
International
Somos Primos Staff   
Mimi Lozano, Editor
Mercy Bautista Olvera
Roberto Calderon, Ph,D.
Bill Carmena
Lila Guzman, Ph.D
John Inclan
Galal Kernahan
Juan Marinez
J.V. Martinez, Ph.D
Dorinda Moreno
Rafael Ojeda
Ángel Custodio Rebollo
Tony Santiago
John P. Schmal

Submitters and Credits November 2014  
Ray John de Aragon
Dan Arellano
Dr.  Eve Armentrout Ma, Esq
Tanya Bowers 
Corinne Brown 

Kevin Cabrera
Eddie Calderon, Ph.D.
Calderon, M.A.
Roberto Calderon, Ph.D.
Mateo Camarillo
Gloria Candelaria
Bill Carmena
Adelaida Castillo
José Antonio Crespo-Francés
Estella de la Fuente
Catalina Delgado-Trunk
Joan De Soto
Rev. Philip DeVaul 
Nick Estes
Refugio & Sally Fernandez 
Lorraine Frain
 Jimmy Franco Sr. 
 Daisy Wanda Garcia
Henry A. Garcia, Jr.
Maria E. Garcia
Carolina Gomez Barrio
Patricia Guadalupe 
Lizette Guerra

Dave Gutierrez
Elsa & Walter Herbeck
Tim Z. Hernandez  
Patty Homo
John Inclan
Galal Kernahan
Lily Kharrazi
José Antonio López
Jerry Javier Lujan
Michelle G. Magalong
Jan Mallet
Juan Marinez
Eddie Martinez
Thomas Martinez
Richard Montanez 
Stephen Moore
Dorinda Moreno
Alfredo Lugo
Rafael Ojeda
Jose-Luis Orozco
Álvaro Ortiz
Ricardo  Palmerín Cordero.
Joseph Parr

Jose M. Pena
Gilberto Quezada
Angel Custodio Rebollo
Erasmo "Doc" Riojas
Frances Rios
Refugio I. Rochin, Ph.D.
Roberto Dr. Cintli Rodriguez
Rudi R Rodriguez
Angie Romero 
Dr. Frank Talamantes, Ph.D.
Joe Sanchez
Olag S. Selaznog 
Dr. Deni J. Seymour
Mary Sevilla, CSJ
Dr. Richard Shortlidge
Juan Tejeda
Ernesto Uribe
Armando.Vazquez-Ramos
Val Valdez Gibbons
Carlos B. Vega, Ph.D.
Yomar Villarreal Cleary
Sandy Westbrook
Kirk Whisler

 

Letters to the Editor

Another mega-news release. Unbelievable. Great job!  Corinne
corinnejb@aol.com

Mimi,

What a superb piece on my book, Patriots from the Barrio, and with a direct link for folks to buy the book. So Honored.

Thanks, Dave Gutierrez
408-691-3302
sjdgutierrez@yahoo.com
  


Fantastic!! This is the first time I have read through your entire writings, I am amazed at the great literary completeness of each of your printed selections. What other means of distribution do you have?

Edward Arechabala Alcantar
apachebrave@me.com 

Mimi: Blessings to you -- once again -- for a fantastic job on your magazine, which never fails to IMPRESS ME WITH AWE!! Your contributors, as well as the article you submit, are absolutely fantastic!! Thank you so much for your time and effort.

I ordered from SHHAR the 10 years of Somos Primos disk and am enjoying it thoroughly!!  I can hardly wait to see what the next 10-year disc will have! But I can wait -- it's gonna take a while for me to go through this disc! 

GRACIAS!!
Gloria Candelaria candelglo@gmail.com

Editor Mimi: The Somos Primos disk is composed of the ten years of the SHHAR quarterly newsletters, which were printed and published from 1990 through 1999. I was the editor.  It is really a bargain, with lots of good information.  Click for more information in this issue about the quarterlies. OR go to www.SHHAR.net and  contact SHHAR President, Letty Rodella 


Estimada Mimi,
Did you get the 2014 Hispanic Heritage month Theme?  Here it is the from from the Congressional Hispanic Caucus:
http://hhm.chci.org/chci-announces-
2014-hispanic-heritage-month-theme
 
Rafael Ojeda
(253) 576-9547


OOOOPS  . . .  No, I didn't . . .   Sorry, but I will surely share it now.   Thank you Rafael . . always a sweet supporter. . .  


 2014 
Hispanic Heritage Month

BUILDING OUR FUTURE, TOGETHER

 

P.O. 490
Midway City, CA 
92655-0490
mimilozano@aol.com
www.SomosPrimos.com 
714-894-8161

Dear Mam, it is with a profound heart and mind to write and thank you, for the work that you are doing, through " Somos Primos". It is through your work that I was able to re- connect with my cousin Laura Arechabala Shane. It is also through her that I am able to learn the identity of my grandfather, " Ricardo Thompson Arechabala" who immigrated from Spain to Mexico. My grandmother, " Florentina Coronel Carrillo" died very shortly, after my grandfather. This was in 1913. I know the aftermath of those deaths, but I didn't know the identities of my grand parents nor the causes of their deaths. After reading the story that my aunt, Julia Arechabala Morones wrote, it is indeed a true legacy her indomitable spirit to survive the cruelties that life handed her.

My mother was 3 years old when she was orphaned, but she grew up with a strength of spirit and resolution that to this day still amazes me. My mother was in her early 90's when she died. She would have been over-joyed, to have known about her parents history. I am in my late 80's now, so I will tell my mom about our family when I see her. I purposely wrote out the names of my saga, so that whoever might read this, might possibly, add a little more history to this.

Indebted to you, your magazine and my dear cousin, Laura Arechabala Shane.    
Edward Rosenstock Arechabala Alcantar
edshrl@hotmail.com 
 
Quotes to Consider 
"In a gentle way, you can shake the world.” ~ Gandhi
"It is the greatest of all mistakes to do nothing because you can only do little — do what you can.
~ Sydney Smith
"Government does not tax to get the money it needs; government always finds a need for the money it gets." ~ Ronald Reagan

 

 

 

UNITED STATES

John F. Kennedy recognized the Spanish influence, a tremendous story
Remembering Our Hispanic Heroes by Daisy Wanda Garcia 
New York City Council Urges Congress to Pass American Latino Museum Act
Hispanic Heritage: How Did We End Up In These 4 Places? by Arturo Conde 
Hispanic Heritage Month Honors Bi-lingual Texas by José Antonio López
Hispanics' 'third-generation U-turn' Immigrants rise by Álvaro Ortiz
Something to Think About Before You Make Contributions
Autobiography of Benjamin Franklin, American Values Laid 
 


Source: Spanish Roots of America by Bishop David Arias. Granaderos y Damas de Galvez, Oct 2014
“I have always felt that one of the great inadequacies
among Americans of this country in their knowledge of the past has been the knowledge of the whole Spanish influence and exploration and development in the sixteenth century in the southwest of the United States, which is a tremendous story. Unfortunately, too, Americans think that America was discovered in 1620 when the Pilgrims came to my own state, and they forget the tremendous adventure of the sixteenth and
seventeenth centuries in the southern and southwestern
United States.”  ~ John F. Kennedy
 

Remembering Our Hispanic Heroes
by Daisy Wanda Garcia 

Hispanic Heritage Celebration concludes in Mid-October. An opportunity for us Hispanics to reflect on how far we have progressed because of the efforts of our predecessors. Dr. Clotilde Garcia, Gustavo Garcia, Dr. George I. Sanchez, Cristobal Aldrete, Ed Idar, and James DeAnda, and my father Dr. Hector P. Garcia all contributed to the advancement of the Mexican American group by meeting challenges in the areas of health, education and law. 
Dr. Hector P. Garcia worked tirelessly on his mission to improve the lot of the Mexican American People. He was instrumental in desegregating the Nueces county hospital system and the Naval Air Station hospital.

Initially, Dr. Garcia organized the American G.I. Forum to help veterans. Later, the AGIF became active in desegregating school systems and obtaining equity for Mexican Americans. Dr. Garcia was recognized world wide for his work. In 1984 President Ronald Reagan awarded him the Presidential Medal of Freedom. He died in 1996. 

His sister, Dr. Clotilde P. Garcia, besides practicing medicine actively promoted the research, collection and development of genealogical data on Spanish/ Mexican settlers of South Texas. 
She was an  accomplished historian writing 10 books about the history of northeastern Mexico and South Texas. Dr. Cleo served on the Del Mar Board of Regents and various state commissions.

In 1984, Dr. Cleo was inducted into the first Texas Women’s Hall of Fame. In 1990, United States Senator Lloyd M. Bentsen Jr. honored Dr. Cleo as “A Rediscoverer of Texas. She was recognized for her service as a doctor and concern for the needs of Mexican-American people. Dr. Garcia died in 2003. 

Attorney Gustavo Garcia "Gus" had a long and distinguished list of accomplishments in the work of desegregating schools in Texas and other states. In 1949, he represented the family of Pvt. Felix Longoria. In 1952, Garcia was an attorney in the case of Hernandez v. State of Texas. The case eventually went before the Supreme Court. Gustavo argued that Hernandez was denied a fair trial because an all white jury decided the trial. Garcia presented such a brilliant case that Chief Justice Warren allowed him an extra 15 minutes to present his arguments. Gustavo Garcia died in 1964. 
Dr. George I. Sanchez improved educational opportunities for Hispanics. He questioned school funding, the use of standardized tests, segregation based on non-proficiency in English, equalization of school funding and other discriminatory practices against Spanish speaking school children. After 1940, Sanchez taught Latin American Studies at the University of Texas at Austin where he remained until his death in 1972.

Cristobal Aldrete had a history of being involved in school desegregation. In 1949, he lodged a complaint with the Texas Department of Education against the segregated Del Rio school system. Ultimately, the state required that public schools in Texas end segregation based on national origin. Cris was involved in several landmark civil rights cases, Delgado v. Bastrop Independent School District, and Hernández v. State of Texas. Cris served for many elected officials throughout his distinguished public service career. He died in 1991. 

Ed Idar and others worked towards increasing the Mexican American influence in the political arena, and fought against segregation in the schools. In 1970, Idar became an attorney for the Mexican American Legal Defense and Education Fund (MALDEF). While with MALDEF, he worked on several civil rights cases, including Regester v. Bullock, a case that brought about single-member legislative districts in Bexar County . In 1974, Idar took the position of Texas Assistant Attorney General and assisted in several police brutality cases. Idar argued the landmark prison rights case in Ruiz v. Estelle. Idar died in 2003.  James DeAnda challenged substandard schooling for Mexican American children, voting rights, employment cases. He helped establish, the Mexican American Legal Defense and Educational Fund. James DeAnda served as one of the lawyers on the Hernandez v. Texas which gave Mexican Americans a distinct legal classification entitled to special protection under the Constitution. Mr. DeAnda handled a series of important school desegregation cases. Among them Hernandez v. Driscoll Independent School District in 1956, which challenged a school system that required children from Spanish-speaking families to spend three years in the first grade because of a presumed need to learn English. In 1979, DeAnda was appointed by President Carter to the federal bench in the Southern District of Texas. DeAnda died in 2006. 


Let us never forget that the sacrifices and work of these individuals opened many doors for Hispanic Americans. 
  
Corpus Christi Caller, October 4, 2014 
Powered by TECNAVIA

 

New York City Council Approves Resolution Urging Congress to Pass Smithsonian American Latino Museum Act

Historic Resolution Passed Yesterday By Voice Vote

NEW YORK, N.Y. – Yesterday, (October 22) the New York City Council passed Resolution 405, sponsored by Speaker Melissa Mark-Viverito, the first Latina to serve in this historic role, calling upon Congress to pass and the President to sign H.R. 1217 and S. 568 to designate the Arts and Industries Building as the home of the future Smithsonian American Latino Museum on the National Mall in Washington, D.C.

“We applaud the New York City Council for its leadership regarding the creation of a Smithsonian American Latino Museum,” said Cid Wilson, board chair of the Friends of the American Latino Museum (FRIENDS). “Passage of Resolution 405, by one of our nation’s largest and most diverse cities, sends a strong message that Congress must act this year to complete the telling of U.S. history. We thank the Big Apple and look forward to working with the Council to highlight their support on Capitol Hill.”

New York City is the perfect home for a resolution of this significance calling on Congress to pass the Smithsonian American Latino Museum Act. The city is home to over 2.2 million Latinos who make up 27.5% of its population, and New York City is the historical and symbolic hub of the waves of new Americans that built and enriched our nation.

“I would like to thank Speaker Melissa Mark-Viverito for her leadership and embrace of the campaign to create the American Latino Museum,” stated Estuardo Rodriguez, executive director of FRIENDS. “Every day across this nation there are history lessons taught that fail to mention the critical role American Latinos have played in the founding and growth of our nation. One way we can address that glaring omission is by ensuring our history stands side by side with the other museums of the Smithsonian Institution.”

FRIENDS worked with Speaker Melissa Mark-Viverito in support of the resolution and Wilson, along with FRIENDS Executive Director Estuardo Rodriguez, testified at a hearing of the Committee on Cultural Affairs, Libraries and International Intergroup Relations. They were joined by Congressman José Serrano (D-NY), Juan Cartagena of LatinoJustice PRLDEF, and others who similarly testified in support of the museum and resolution.

--------------------------------------------------------------------------------

Friends of the American Latino Museum (www.americanlatinomuseum.org)

Friends of the National Museum of the American Latino, Inc., a 501(c)(3) incorporated in Washington, D.C., strives to create a museum in our nation’s capital to educate, inspire and encourage respect and understanding of the richness and diversity of the American Latino experience within the U.S. and its territories by highlighting the contributions made by Latino leaders, pioneers and communities to the American way of life. 
 


Hispanic Heritage: How Did We End Up In These 4 Places?
by Arturo Conde 

We tend to think of U.S. Latinos in certain cities like Los Angeles or Miami or states like Texas. Yet most of us don't know there is quite a history of Mexicans and Puerto Ricans in Hawaii, or that a small church in Union City, New Jersey helped establish the second largest Cuban community in the U.S.

And while many of us might be under the impression that Latino immigration is a relatively recent thing, at least 80,000 Mexicans already lived in New Mexico, Texas and California by the time Indiana journalist John Soule coined the phrase “Go west, young man" in 1851.

In fact, we go way back. Fifty-five years before the Pilgrims landed in New England, the Spanish had founded Saint Augustine in Florida. Spanish ranchers with wide-brimmed hats were already roping cattle in California by the time Lewis and Clark’s expedition reached Oregon in 1805.

Here are four places where you can reconnect with early Mexican cowboys, Puerto Rican sugarcane workers, Spanish and Cuban cigar makers, and other Latino immigrants.

Hawaii: Our Mexican cowboys and Puerto Rican pineapple harvesters

Latinos make up almost 10 percent of Hawaii’s population, and it turns out the Aloha State has deep Spanish and Latino roots. The first Spanish immigrant, Francisco de Paula Marín arrived in the late 1700s. He became an adviser to King Kamehameha I, who is credited with the earliest recorded plantings of many fruits and vegetables on the islands, including the first pineapple in 1813.

By the 1850s, Hawaii was already exporting thousands of pineapples to California. And as agricultural industries grew on the islands, recruiters looked towards expert Latino farmers to harvest both pineapples and sugarcane.

Between 1900 and 1901, over 5,000 Puerto Rican men, women and children were recruited by the Hawaiian Sugar Planters’ Association after a hurricane in Puerto Rico devastated the sugar plantations there. By the 1950 census, almost 10,000 Puerto Ricans lived on the islands.

Today, you won’t find any Little San Juans in Hawaii, though some traditions like arroz con gandules - called gandule rice in Hawaii - show the boricua presence. Some point out that Puerto Ricans integrated into the island just like the first wave of maverick Latino immigrants, the paniolos. These were the Spanish-Mexican cowboys who were contracted by ranchers in the 1830s to wrangle wild cattle.

HUGH GENTRY / REUTERS
File photo of a Paniolo - or Hawaiian cowboy - roping a calf during a demonstration for Japan's Emperor Akihito and Empress Michiko at Parker Ranch in Waimea, Hawaii July 16, 2009.

Etymologists believe that “paniolo” comes from the Hawaiian pronunciation for “Español,” meaning “Spanish.” Some researchers also think that the word is derived from “pañuelos,” the colorful handkerchiefs that vaqueros tied around their necks. In either case, paniolos remind us that immigrants are like roaming cowboys who ride to new places in search of work and opportunities.

Tampa, Florida: Our great-grandparents helped build the cigar capital of the world

Like many immigrants today, early Latinos followed different job routes to their new homes. Fisherman, farmers and cannery workers made their way to food industries in California. Granite workers migrated to New England. And miners were recruited for West Virginia, Pennsylvania, Ohio, and other states.

Spanish and Cuban cigar makers similarly followed a route from Cuba to Key West and Tampa Bay. But unlike Latinos in Hawaii and other places, these immigrants did not have to integrate themselves into new communities. According to the documentary "A Legacy of Smoke," a film about Spanish immigrants in Tampa Bay, Spaniards and Cubans were “largely responsible" for the “origin and development of Tampa as a modern city."

COURTESY OF LA GACETA
Archival photo of the Corral and Wodiska cigar factory, Tampa Florida.
A Spanish immigrant from Cuba, Vicente Martínez Ybor, was the first to move his cigar factories from Key West to Tampa in 1865. The humid climate, the Gulf Coast port, and the new rail line that connected New York to Tampa soon attracted more Spanish and Cuban cigar makers, transforming the modest bay into the “mecca” of the cigar industry. By 1929, 151 cigar factories earned just over half of Tampa’s revenue, producing 500 million cigars.

Even though Tampa Bay made many Latinos rich, the cigar factories were also hubs of politics, culture and identity. In 1893, Cuban poet and statesman José Martí rallied support for Cuban independence on the steps of Ybor´s factory. He hoped to channel the solidarity and energy of Cuban tabaqueros to build a new country.

Union City, NJ: A Cuban community with a venerated patron saint

Over 1,100 miles north from Tampa Bay, another group of Cubans gathered in New Jersey, very near the New York City border, to build a community. Before the 1959 Revolution, Union City was a faraway outpost for a few Cuban families who were too small in number to be visible.

Like other immigrants, the Cubans from the 1940s and 1950s hoped to find an easy way to “desenvolverse”, or “get ahead.” They took jobs in embroidery, textile and manufacturing; and some started businesses and social clubs on Bergenline Avenue.

In spite of these early successes, the fore-families of the second largest “Little Havana” in the U.S. needed a strong national symbol to unite them as a community. And surprisingly, many pre-revolutionary immigrants in Union City, who were not practicing Catholics in Cuba, suddenly found that symbol in the patron saint of a local parish.

Yolanda Prieto describes in her book, "The Cubans of Union City" how the Virgin of El Cobre, the patron saint of Cuba, also became a symbol of the first Cuban Catholics in Union City. Parishioners raised money to buy the statue in 1957, had it blessed in Cuba, and then carried it in a procession of 1,000 people through Union City.

MICHAEL T. DEMPSEY / THE JERSEY JOURNAL / LANDOV
Eumelia Quiros, 70, of West New York, New Jersey walks in Union City, New Jersey's traditional procession honoring Cuba's patron saint on Sept. 12, 2010.
Prieto describes how Union City's St. Agustine became a “national parish” for Cubans and other Latinos, setting up networks for exiles who arrived after the 1960s and hosting zarzuelas, Spanish operettas, fashion shows and other social events.

“There is no break here,” said Father Pedro Navarro in the book, a former pastor at St. Agustine. “We try to help solve religious and human problems.” And for Cubans, like other Latinos who feel homesick, establishing roots at a local parish made the emotional distance from Cuba shorter.

Garden City, Kansas: From the beet fields to the meat-packing plants

Traveling through the plains of western Kansas can be a lonely experience. But for Mexican immigrants, the open flat fields offer many opportunities to reinvent themselves.

Latinos in the Midwest have always filled basic labor needs in agriculture, construction, transportation, and other industries. And like many immigrant hubs, Garden City, Kansas, attracted Mexican workers because it was at a crossroads between

In the early 1900s, Mexicans worked at sugar plants and beet fields. But in 1980, many of them started moving to meatpacking plants. Robert Wuthnow’s book, “Remaking the Heartland" explains how this new industry made Garden City much more diverse. In just two decades, the Latino population rose from 14 to 43 percent in the county.

Wuthnow points out that while Garden City has always been friendly to Latinos, ethnic diversity also posed many challenges. In 1949, when more than 3,000 people attended the annual Mexican Fiesta, Mexican Americans were “still excluded from restaurants and required to sit in the balcony [of movie theaters],” he wrote in the book.

Recent Latino immigrants in some Midwestern meatpacking towns are struggling to assimilate today. Yet a look back at our history shows this is part of the cycle of immigration and assimilation we have experienced for centuries across varied parts of the U.S.

Arturo Conde is a bilingual journalist in English and Spanish. He is the content manager for About.com... 
http://www.nbcnews.com/storyline/hispanic-heritage-month/hispanic-heritage-how-did-we-end-these-4-places-n214161   
Sent by Joan De Soto 
CasaSanMiguel@aol.com
 

 

 

López: “Hispanic Heritage Month Honors Bi-lingual Texas”
By José Antonio López

SAN ANTONIO, October 6 - On August 17, 1988, Public Law 100-402 was passed to establish Hispanic Heritage Month recognizing Hispanic immigrants’ contributions that make our great U.S.A. greater still. 

The honor can be considered a truly bi-partisan tribute. Democratic President Lyndon B. Johnson first created the idea of a week-long celebration. Republican President Ronald Reagan then expanded it to a month (September 15 - October 15) and helped ratify the salute into law. 

However, respect for our culture hasn’t always been valued by mainstream society. Once, they treated our heritage with disdain. How bad was it? Below, author David J. Weber bluntly answers the question in his book, “The Spanish Frontier in North America” as he observes: 

“The inconvenient fact that Mexicanos had joined Anglo-American rebels in the 1836 Texas rebellion was forgotten, and a repudiation of the Spanish past became an essential part of Anglo Texans’ self-identity. Hispanophobia, with its particular vitriolic anti-Mexican variant also served as a convenient rationale to keep Mexicans “in their place.” Hispanophobia lasted in Texas longer than in any of Spain’s other North American provinces. Well into the 20th Century, it retarded the serious study of the state’s lengthy Spanish heritage, leaving the field open to distortion and caricature.” 

If, as historian Weber describes, Anglo Texans developed their exclusive self-identity, then Mexican-descent Texans lost theirs. After 1848, southwest local residents were downcast quickly to sub-class status and ruled in colonial style fashion. Sadly, that regrettable attitude continues. 

In truth, many of us were born and raised in communities established in the 1700s, well before Anglo immigrants from the U.S. arrived. For example, in Tucson, Arizona, the source of recent anti-Mexican culture rage, Spanish language masses have been said at St. Xavier del Bac since its founding in 1699. Roman Catholic masses have been said in Spanish at San Fernando Cathedral since 1750 and Laredo’s San Agustín Cathedral for nearly as long. New Mexico, California and surrounding area boast of their share of similarly significant history. Thus, the facts speak for themselves. As seen through the fresh lens of historical analysis, our Spanish Mexican lineage is not a liability, but rather a prized asset. Diversity strengthens, as both Presidents Johnson and Reagan recognized. 

Yet, many Mexican-descent youth today are confused as to how to engage during Hispanic Heritage Month. Some feel trapped between two worlds. One side pulls them toward the comforting Mexican/Native American ambience and distinctive food aromas that permeate the entire region. The other persecutes them should they speak Spanish or display any sign of their heritage in public this side of the U.S. Mexico border. That troublesome mind-set often brings great discomfort to Mexican-descent youth. To cope, some just avoid the stress altogether. 

Mexican-descent U.S. children originating in Texas and the Southwest are indeed perplexed. On the one hand, there’s nothing they can do about their DNA bronze skin and black hair. On the other hand, were they to exhibit any sign of their heritage, they would be harshly set upon and/or ridiculed by mainstream conservative society. That’s what you call a real vicious cycle. 

Nowhere is their dilemma more evident than in Texas and the Southwest. To illustrate, recently my wife and I were shopping at a local store and my wife was approached by one of the sales clerks. “Do you speak Spanish”, she asked? “Yes, I do”, my wife quickly replied. “What can I do for you?” The clerk responded, “No, it’s not for me. I just need help with a customer in the next aisle who speaks only Spanish. Can you come and tell me what she wants?” 

Of course, my wife complied and was able to answer the customer’s question and helped in selling the lady a product. Afterwards, we both lamented the fact that the clerk was Hispanic herself (judging from her ID tag), but had opted not to speak Spanish, either on her own or through company policy. Therein lays the dilemma. How can this young lady realize that it’s OK to be herself and not deny her long heritage in Texas? 

Sadly, the unforgiving society Mr. Weber speaks of is still very much alive today. One has to only recall the mean-spirited, repulsive bigotry aimed at singer Sebastien de la Cruz when he sang our national anthem at a San Antonio Spurs game dressed in formal traditional Mexican cowboy attire. While young Sebastian was demonstrating his early Texas history heritage, the Hispanophobia that Historian Weber warns us about reared its ugly head yet again. This Hispanic Heritage Month, let’s all try to set the record straight once and for all. How? 

Mexican-descent citizens must learn to accept and willingly display their Texas-bred heritage. Pay no attention to those who say that pride in our Mexican heritage is unpatriotic. Many times over, Mexican-descent military men and women have risen to the call and served gallantly fighting for our country. Albeit, they did so while being denied at home the very rights they were fighting for overseas. Whatever we do, we must never let anyone equate illegal immigration with our centuries-old Mexican heritage on this side of the U.S. Mexico border. 

Finally, our children are descendants of the first cowboys in what is now the U.S. Just like young Sebastien, our children must re-discover their identity. They must reclaim their inheritance -- the dress and character of their Texas and Southwest ancestors. Truly, they own the cowboy/cowgirl persona. As such, join a Hispanic genealogy group in your community to learn about pre-1836 Texas people, places, and events. Our beautiful, bright, and fearless Mexican-descent children must learn to speak English well, but also be proud to be bi-lingual, because in the U.S. it isn’t necessary to give up one’s heritage to make it. Indeed, that was the point behind LBJ’s and Ronald Reagan’s idea of a national Hispanic Heritage Month. 

José “Joe” Antonio López was born and raised in Laredo, Texas, and is a USAF Veteran. He now lives in Universal City, Texas. He is the author of three books: “The Last Knight (Don Bernardo Gutierrez de Lara Uribe, A Texas Hero),” “Nights of Wailing, Days of Pain (Life in 1920s South Texas).” and, “The First Texas Independence, 1813.” Lopez is also the founder of the Tejano Learning Center, LLC, and www.tejanosunidos.org, a Web site dedicated to Spanish Mexican people and events in U.S. history that are mostly overlooked in mainstream history books.   

  jlopez8182@satx.rr.com 
 


Hispanics' 'third-generation U-turn'
Immigrants rise. Their children rise. Their grandchildren fall back.
By Álvaro Ortiz
Houston Chronicle (October 8, 2014)

A recent study from The Urban Institute reveals what María Enchautegui, the study's author, calls "the U-turn" of third-generation Hispanic immigrants: The first and second generations make economic and other gains in the United States; but the third generation falls back.

Using data from the U.S. Census Bureau, Enchautegui found that, among Hispanics 16 to 18 years old, 86 percent of first-generation immigrants were enrolled in school in 2010 and 2013 -- a rate that rose to 91 percent in the second generation, but declined to 87 percent in the third generation.

A similar pattern held in Hispanics 19 to 22 years old; and in Latina immigrants from 16 to 22 who neither attended school or worked.

Participation in community activities also increased from the first to the second generation, she found -- but slightly decreased for the third generation. The same went for voter turnout in the 2010 mid-terms and the 2012 Presidential election.

Although Enchautegui's data does not show why this U-turn happens, she offers a theory: The first generation is full of immigrant zeal; the second generation grows up hearing their parents' immigrant narrative, stories of hard work and self-betterment. The researcher thinks that perhaps the third generation, less exposed to those stories, becomes a bit complacent.

That theory is somewhat backed by other scholars, such as Vilma Ortiz. Ortiz, from the sociology department at the University of California-Los Angeles analyzed the life of Mexican-Americans in California in her 2008 book "Generations of Exclusion."

Another possible explanation for the U-turn is that some education professionals have low expectations for Hispanic students. That's what Gilda Ochoa, of the sociology department at Pomona College, suggests in her 2013 book "Academic Profiling: Latinos, Asian-Americans, and the Achievement Gap."

Ochoa spent 18 months conducting about 200 interviews with faculty members and students from a Southern California public high school. Based on her research, some Hispanic students were ridiculed by instructors for enrolling in advanced courses. In some cases, when they sought academic counseling about their college options, they faced more obstacles than their Asian peers. Ochoa refers to this as a "system of academic profiling." It's not a term that she coined, but one used by one of the very teachers she interviewed.

Though Ochoa's research focused on a single school, it's not hard to believe that academic profiling occurs across the U.S.

Enchautegui's U-turn study goes in the opposite direction: Instead of focusing tightly, she draws on national data. But it's easy to see how her the trends she detected particularly affect Texas. According to demographic projections, Hispanics will become 50 percent or more of the state's population around the year 2040.

That demographic moment will arrive sooner -- around 2030 -- in Harris County. And many members of that new Hispanic majority will be third-generation immigrants.

Enchautegui emphasizes the third generation's U-turn and its causes need more research. I agree: We cannot prevent what we do not understand.

As much of a cliché as it may be, I firmly believe that America is the land of opportunity, and that the people who come to work and live here are seeking a better future -- perhaps even more for their descendants than for themselves. Grandparents dream of passing on their hard-won gains to their grandchildren. Fulfilling that dream only makes this country stronger.

Alvaro Ortiz is a senior reporter for La Voz, the Spanish-language publication of the Houston Chronicle, and specializes in covering Houston's and Texas' Hispanic community.

Sent by Dorinda Moreno  pueblosenmovimientonorte@gmail.com 

 

THINK BEFORE YOU DONATE!
SOMETHING TO THINK ABOUT BEFORE YOU MAKE CONTRIBUTIONS:

As you open your pockets to do a good thing and make yourself feel good, please keep the following facts in mind: 
American Red Cross President and CEO Marsha J. Evans' salary for the year was $651,957 plus expenses. 
MARCH OF DIMES only a dime for every 1 dollar is given to the needy. 
United Way President Brian Gallagher receives a $375,000 base salary along with numerous expense benefits. 
UNICEF CEO Caryl M. Stern receives $1,200,000 per year (100k per month) plus all expenses including a ROLLS ROYCE. Less than 5 cents of your donated dollar goes to the cause.

GOODWILL CEO and owner Mark Curran profits $2.3 million a year.  Goodwill is a very catchy name for his business. You donate to his business and then he sells the items for PROFIT. He pays nothing for his products and pays his workers minimum wage! 

Give it to ANY OF THE FOLLOWING: PUT YOUR MONEY WHERE IT WILL DO MORE GOOD:
The Salvation Army Commissioner, Todd Bassett receives a small salary of only $13,000 per year (plus housing) for managing this $2 billion dollar organization. 96 percent of donated dollars go to the cause. 

The following executive directors of these organizations receive $0.00 salary:
The American Legion National Commander 
The Veterans of Foreign Wars
The Disabled American Veterans
The Military Order of Purple Hearts
The Vietnam Veterans Association

Make a Wish: 100% goes to funding trips or special wishes for a dying child. For children's last wishes.
St. Jude 100% goes towards funding and helping Children with Cancer who have no insurance and cannot afford to pay. 
Ronald McDonald Houses, 100% goes to housing, and feeding the families for parents who have critically ill Children in the hospital.

Lions Club International, 100% of donations go to help the blind, buy hearing aides, support medical missions around the world. Their latest undertaking is measles vaccinations (only $1. per shot). 

Sent by Yomar Villarreal Cleary

Autobiography of Benjamin Franklin, American Values Laid 

Hi Mimi,

While Jo Emma and I were enjoying our time of tranquil and recumbent repose of monastic quietude in our home in Zapata and in our casita that is sequestered in the South Texas brush country, I managed to finish reading an interesting old book that my dear mother-in-law, knowing how much I love to read, had given me, along with her collection of classic books by Jane Austen, Hawthorne, Faulkner, Shakespeare, Plato, Emily Bronté, Poe, Dostoevsky, Clemens, Dickens, and many others, which are now resting comfortably in our library. At any rate, this book was entitled, The Autobiography of Benjamin Franklin, and was published in 1932 by the World's Popular Classics of New York. All I knew about this famous American historic figure was what I remembered from the required American history class at Laredo Jr. College with Professor Daly in the fall semester of 1965, which was: (a) that Benjamin Franklin along with John Jay and John Adams signed the Treaty of Paris in 1783, which formally recognized the independence of the United States from Britain, (b) that as a Founding Father, he helped draft the Declaration of Independence and the Constitution, between 1787 and 1789, (c) that he started the Poor Richard's Almanac, (d) that he invented the lightning rod by flying a kite during a storm, and (e) and that he invented the Franklin stove in 1742. 

Now, let me share with you some interesting information about him and about every day life in Colonial America. His father, Josiah, married at an early age and he was a candle maker by trade. In 1682, he brought his young wife to New England. Josiah was the youngest of four brothers--Thomas, John, and Benjamin. Josiah married twice and had four children with the first wife. There is no mention of what happened to her, but he remarried Abiah Folger and she had ten children, of which Benjamin Franklin was the youngest, having been born in Boston on January 17, 1706.

As child, Benjamin Franklin loved to read and would always use whatever little money he earned to buy books. He entered the printing business at an early age and that became his successful trade for the rest of his life. He moved to Philadelphia on October 11, 1726, when he was twenty years old. Four days later, he married Miss Deborah Read. He was a Presbyterian by faith. Before the American Revolution, he was notably active in public and civic affairs. For example, he served as deputy post master-general, he was a clerk for the State Assembly and later served as a member of the House. He also served as comptroller for the postmaster-general of America in regulating several offices. 
In 1753, he was appointed as the postmaster-general by the royal office in England. He traveled frequently to London and Paris on business, and he was fluent in French, Latin, Spanish, and Italian. He started getting a remarkable reputation as a writer, inventor, and scientist, using his newspaper, the Pennsylvania Gazette, to expound his ideas, theories, and policies, under an anonymous or a pseudonym. He never wanted to take credit for himself, always believing in Modesty and Humility, two of his thirteen virtues that he practiced every day. 

Besides his invention of the lightning rod and the Franklin stove, he also invented the bifocal spectacles, and for his creative and scientific work, he was considered as a first rate scientist and was highly respected in England and in Europe. Benjamin Franklin was actively involved as a mover and a shaker in a myriad of public related events. His pamphlet entitled, "Proposals relating to the Education of Youth in Pennsylvania eventually led to the 
establishment of the University oif Philadelphia, the first colonial college that was free from denominational control. And through other pamphlets, he proposed the creation of the first public library and the first fire department (Union Fire Company) for Philadelphia and for the rest of the colonies. He was consulted and taken into confidence by state legislators, governors of the colonies, and by similar counterparts in England.

He published an anonymous pamphlet entitled, "The Nature and Necessity of a Paper Currency," and it was well received by the people. Consequently, a bill was approved by the House where his friends rewarded him by employing his services to print the money. In 1732, Benjamin Franklin published his almanac under the name of Richard Saunders, and called it, Poor Richard's Almanac. His purpose was to make it instructive, entertaining, and practical. It ran for twenty-five years. Some of his popular aphorisms which he postulated in his almanac were the following:


"Early to Bed, and early to rise, makes a Man healthy, wealthy, and wise.
God helps them that help themselves.
Sloth, like Rust, consumes faster than Labour wears, while the used Key is always bright.
Dost thou love Life, then do not squander time, for that's the Stuff Life is made of.
The sleeping Fox catches no Poultry, and that there will be sleeping enough in the Grave.
Wasting Time must be the greatest Prodigality.
Lost Time is never found again and what we call Time-enough, always proves little enough.
So by Diligence shall we do more with less Perplexity.
Sloth makes all Things difficult, but Industry all easy.
He that riseth late, must trot all Day, and shall scarce overtake his  Business at Night.
Laziness travels so slowly, that Poverty soon overtakes him.
Drive thy Business, let not that drive thee.
He that lives upon Hope will die fasting.
There are no Gains, without Pains.
He that hath a Trade hath an Estate, and He that hath a Calling hath an office of Profit and Honour.
If we are industrious we shall never starve for At the working Man's House
Hunger looks in, but dares not enter.
Industry pays Debts, while Despair encreaseth them.
Diligence is the mother of Good-Luck, and God gives all things to Industry.
Plough deep, while Sluggards sleep, and you shall have Corn to sell and to keep.
Work while it is called To-day, for you know not how much you may be hindered To-morrow.
Have you somewhat to do To-morrow, do it To-day.
Let not the Sun look down and say, Inglorious here he lies.
Employ thy Time well if thou meanest to gain Leisure; and since thou are not sure of Minute, 
       throw not away an Hour.
A Life of Leisure and a Life of Laziness are two things.
Do you imagine that Sloth will afford you more Comfort than Labour?
Whereas Industry gives Comfort, and Plenty, and Respect.
If you would be wealthy, think of Saving as well as of Getting.
Beware of little Expenses; a small Leak will sink a great Ship.
Fools make Feasts, and wise Men eat them.
When the Well's dry, they know the Worth of Water.
If you would know the Value of Money, go and try to borrow some; for, he that goes a borrowing goes 
       a sorrowing.
Pride breakfasted with Plenty, dined with Poverty, and supped with Infamy.
When you run in Debt; you give to another Power over your Liberty.
The Borrower is a Slave to the Lender, and the Debtor o the Creditor.
Preserve your Freedom; and maintain your Independence; Be Industrious and free; be frugal and free.
For Age and Want, save while you may; No Morning Sun lasts a whole Day.
So, rather go to Bed supperless than rise in Debt.
They that won't be counseled, can't be helped.
If you will not hear Reason, she'll surely rap your Knuckles.
Poverty often deprives a Man of all Spirit and Virtue--Tis hard or an empty Bag to stand upright.
Pride is as loud a Beggar as Want, and a great deal more saucy.
Learning is to the Studious, and Riches to the Careful, as well s Power to the Bold, and Heaven to the Virtuous.
If you would have a faithful Servant, and one that you like, serve yourself.
A little Neglect may breed great Mischief.
For want of a Nail the Shoe was lost.
Not to oversee Workmen, is to leave them your Purse open.
Trusting too much to others Care is the Ruin of many.
The best public measures are therefore seldom adopted from previous wisdom, but forc'd by the occasion.
I grew convin'd that truth, sincerity and integrity in dealings between man  and were of the utmost importance 
       to the felicity of Life."
For his many contributions to the literary world, his inventions, and his scientific experiments, he was awarded several honorary Doctor of Philosophy degrees. Benjamin Franklin passed away on April 17, 1790, at the age of eighty-four. He left behind a son and a daughter. His wife had died a few years earlier.
I hope you have enjoyed reading this email, as much as I did reading Dr. Franklin's autobiography. Have a great weekend, and may God bless you always and keep you in good health.

Gilberto 
jgilbertoquezada@yahoo.com
  


HERITAGE PROJECTS Artist Eddie Martinez latest project: Cuauhtemoc, the Last Warrior King 
Song inspires writer to search for nameless victims in ‘Deportees’ plane crash
NACCS Tejas Foco Committee on Pre-K-12
Court Commemorates 1946 'Mendez V. Westminster' Trial
The Boulder County Latino History Project

Dorinda Moreno/SALT60th: Sharing works in progress
Vibrant San Diego: Alliance of California for Traditional Arts' Roundtable Series
 
Do search Eddie's website.  His love of history, his American patriotism, and his respect for his Latino heritage is reflected  in his work:  http://www.eddiemartinezart.com  Some prints are available for purchase. Contact Eddie Martinez at eddiemart1512@gmail.com.  
 

Song inspires writer to search for nameless victims in ‘Deportees’ plane crash
By Elvin Alves on October 14, 2014

EL PASO — Folksinger Woody Guthrie wrote a poem In 1948 about a plane crash that year in which 32 people lost their lives near Los Gatos Creek in the Diablo mountain range of California. The flight was carrying 28 migrant farmworkers who were being deported back to Mexico.  Guthrie was disturbed by press accounts at the time that didn’t include the names of the passengers. The poem was eventually set to music and was popularized by Pete Seeger as “Deportees,” which included the haunting line: “to fall like dry leaves to rot on my topsoil, and be called by no name except “deportees.”
To hear the song, go to: http://borderzine.com/2014/10/song-inspires-writer-to-search-for-nameless-victims-in-deportees-plane-crash/ 

Sixty-six years later, writer Tim Z. Hernandez has made it his mission to remember those whose lives were lost by finding out their names.

Writer Tim Z. Hernandez holds an imprint of the original headstone from a mass grave
  for victims of the Los Gatos plane crash that inspired Woody Guthrie’s song “Deportees.’

In 2010, while doing research for his book Mañana Means Heaven, Hernandez, a native of California’s San Joaquin Valley who comes from a migrant farmworker family, came across a headline that read “100 People See An Airplane Fall From The Sky.”

As he continued to read about the incident, Hernandez realized that this plane crash and the crash mentioned in Guthrie’s song were one and the same.

“When I learned that this took place in my backyard, Fresno County, where I’m from, I said I wonder what happened to the people,” Hernandez said.

Hernandez was struck by the fact that only the four members of the the plane crew were named in the article, even though 28 other people died. The Mexican farmworkers – of which only a few actually were illegal immigrants – were collectively referred to simply as deportees.

Hernandez began to investigate the incident in 2013, and, after doing a bit of research online he came across a list of names of the 28 Mexican passengers.


However, Hernandez said, the list was inaccurate and had names on it that didn’t seem right. In some cases they didn’t even sound Hispanic.

Nameless in a mass grave  The biggest discovery was that the farm workers were buried in a mass grave with a single headstone.  The anonymous placard on the grave read “28 Mexican Citizens Who Died in an Airplane Accident near Coalinga, California on Jan. 28, 1948. Rest In Peace.”

Hernandez decided to write “All They Will Call You,” a book about the tragedy to try to bring attention to those who were forgotten.

Hernandez eventually was able to get a full list of the 28 Mexican citizens. He was eager to begin research for his book, but he also began thinking about getting those names on a new headstone

The anonymous placard on the grave read “28 Mexican Citizens Who Died in an Airplane Accident near Coalinga, California on Jan. 28, 1948. Rest In Peace.”
Hernandez decided to write “All They Will Call You,” a book about the tragedy to try to bring attention to those who were forgotten.

Hernandez eventually was able to get a full list of the 28 Mexican citizens. He was eager to begin research for his book, but he also began thinking about getting those names on a new headstone.

Contacting a friend of his at a local newspaper, Hernandez was able to get a story published about his efforts, with the hope that anyone close to the victims would be able to get in touch with him and provide useful information.

Finding the first relativeJaime Ramirez, left, and Tim Z. Hernandez.
Jaime Ramirez, left, and Tim Z. Hernandez.

Jaime Ramirez was the first to reach out to Hernandez

“I told him that I was one of the family members that had relatives there. One was my grandfather and the other my uncle,” Ramirez said.  He gave Hernandez an old newspaper sent to him from the Mexican consulate in California detailing the actual burial ceremony listing all of the accurate names of the members of the braceros program who were on the plane.

With the help of Ramirez and some local residents Hernandez was able to raise $10,000 to have a new headstone made with the names of the 32 people killed in the crash. Ramirez said he visits the crash site each year during Dias de Los Muertos and occasionally brings members of his family that haven’t seen the grave.

Ramirez has also helped Hernandez’ book research by providing some old photos and a letter from his grandfather, one of the victims of the crash.

The new headstone at the mass grave site.  Photo courtesy of  Tim Z. Hernandez

Funding the book has been a big challenge for Hernandez who has incurred expenses for travel and records for his research. He is in the final days of an Indiegogo crowdfunding campaign to help with costs.

The next step following the book’s planned publication will be to continue applying for grants and use that money to to create programs to discuss current events regarding immigration issues.

“I want to use this grant money to create programs around dialogue around deportation policies and some of the immigration stuff that’s going on, just kind of

  use this historical element to talk about what’s going on today,” Hernandez said.

As of this writing, Hernandez has spoken with the families of four of the passengers. He hopes to travel to Mexico in November to speak with three more families.

“The book will be published one day, soon hopefully, and I won’t have found all the families,” he said. “But the book itself, art itself, has its own kind of gravitas. Art, in itself does that, and I believe once the book is out, I’ll end up finding more families because of it.”

Mimi, This is a compelling story, covered by many greats. Dylan, Baez, :Pete Seeger, the greatest of the greats. We also performed in our teatro group Las Cucarachas, and my daughter with beautiful voice sang it many memorable times. It is a haunting history that merits the homage many times over. Our hidden history is profound in song, book, film, cyberspace... 
Dorinda Moreno  pueblosenmovimientonorte@gmail.com

 

 

 $500,000 in Matching Grants to Support Diversity 
in National Register of Historic Places

Secretary Jewell, Director Jarvis Announce $500,000 in Matching Grants to Support Diversity in National Register of Historic Places
Hold Meeting with American Latino Scholars Expert Panels 

WASHINGTON – On the heels of a meeting of the American Latino Scholars Expert Panel and in honor of National Hispanic Heritage Month, Secretary of the Interior Sally Jewell and National Park Service Director Jonathan B. Jarvis announced $500,000 in matching grants to help fund 13 projects across the country to increase the number of listings in the National Register of Historic Places (National Register) associated with Latinos and other underrepresented communities including African Americans, Asian Americans and LGBT Americans. 

“Our American heritage is a tapestry made up of threads from many nations and communities, and we are working with public and private partners to help ensure that our National Register of Historic Places reflects this remarkable diversity,” Jewell said. “These matching grants will enable us to add important sites that haven’t yet been recognized and more fully tell the story of our country.”

“As America’s storyteller through place, the National Park Service is using the leadership of groups like the Latino Scholars and resources like grants to develop and share more deeply the stories of underrepresented groups," said Jarvis. “Looking ahead to the National Park Service’s Centennial in 2016, we are committed to telling a more complete and diverse story of America’s history in our second century.”

The Historic Preservation Fund is supported by revenue from federal oil leases on the Outer Continental Shelf, providing assistance for a broad range of preservation projects without expending tax dollars. The survey, inventory and nomination grants announced today are paid for with 60 percent federal and a match of at least 40 percent state or other nonfederal funds. The $500,000 federal investment is expected to leverage more than $450,000 in nonfederal funds.

The American Latino Scholars Expert Panel was established in 2011 to provide recommendations on expanding representation of Latino sites in the National Park System and on the National Register. 

Grant-supported projects include surveys and inventories of historic properties associated with communities underrepresented in the National Register, as well as the development of nominations to the National Register for specific sites. 

Survey projects receiving grants include those that will inventory African American heritage sites in Montana, Pueblo Nations in New Mexico, LGBT sites in New York City, Latino properties in Washington’s Yakima Valley and Asian American sites in Utah. Nominations to the National Register of Historic Places will be prepared for LGBT sites in Kentucky, African American Civil Rights resources in Baltimore and sites associated with Chinese immigrants and Chinese Americans in Boston.

The projects are:
California: Preserve 20th-Century Latino History -- $30,079 to enable the State Historic Preservation Office to nominate seven to 20 Latino properties to the National Register.

Idaho:
Complete Nomination of the Rapid River Fishery in Partnership with the Nez Pierce Tribe -- $25,090

Kentucky: Historic Context and Nomination of LGBT Heritage -- $25,000 to nominate the Whiskey Row Historic District and the Henry Clay hotel in Louisville

Massachusetts: Chinese Immigrants and Chinese Americans in Boston -- $25,000 to develop a National Register Historic Context statement for the city’s Chinese community in late 19th and early 20th centuries.

Maryland: Multiple Property Nominations of African American Civil Rights Resources in Baltimore -- $60,000.

Montana: Identifying African American Heritage Places -- $27,788

New Mexico: Tribal and Pueblo Nations Preservation Summit -- $59,620 to develop a customized computer program for inventorying and mapping Pueblo villages.

New York: LGBT Sites in New York City -- $49,999 to survey and document historic and cultural sites associated with LGBT heritage.

Rhode Island: African American Heritage from College Hill -- $25,000 to amend the nomination for the College Hill Historic District to reflect the role of African Americans in its history.

South Dakota: Architectural Surveys of Shannon County -- $26,000 to research potential Native American sites of historical significance.

Utah: Asian and Pacific Islander Survey and Nomination of Historical Resources -- $42,050 for completion of nomination of Iosepa Polynesian Archeological District and archaeological survey of railroad sites associated with Chinese labor.

Virginia: Virginia Indians National Register Project -- $70,000 to increase representation of historic properties associated with Native American tribes since European contact.

Washington: Inventory Latino Properties in Yakima Valley and Seattle -- $34,374. 

Date: October 2, 2014
Contacts: Interior_Press@ios.doi.gov 
Kathryn Warnes (NPS), kathryn_warnes@nps.gov  
Source: Francisco Carrillo Francisco_Carrillo@ios.doi.gov 
Sent on Behalf Of Michelle G. Magalong by google

 

 

National Association for Chicana & Chicano Studies (NACCS) 
Tejas Foco Committee on Mexican American Studies Pre-K

Colegas:

There are many interesting and important things going on in Texas and around the nation with regards to Mexican American/Chicana/o Studies, and the National Association for Chicana & Chicano Studies (NACCS) Tejas Foco Committee on Mexican American Studies Pre-K-12 is working with various organizations and individuals from throughout the state as we prepare for the textbook hearings with the Texas State Board of Education and the new legislative session, as well as a series of important meetings that are taking place around the state with regards to the future of integrating Mexican American Studies (MAS) into Texas public schools from Pre-K-12th grade.

Therefore it is essential that we assess where we are at. So the NACCS Tejas Foco Committee on Pre-K-12 is asking that you let us know what is happening in your communities, school districts and individual schools with regard to Mexican American/Chicana/o Studies from Pre-K-12. Please send me an e-mail reporing the Texas cities, school districts, classes, curriculum and programs that exist that are currently teaching MAS from Pre-K-12. For instance, I am currently teaching Palo Alto College's first high school Dual Credit course In HUMA Mexican American Fine Arts Appreciation for juniors and seniors at KIPP College Preparatory High School in San Antonio, Texas. I know that the Rio Grande Valley Coalition for MAS has developed a curriculum for a high school Mexican American History course, but no one has told me if these courses and classes have been implemented in the schools in the valley this Fall, 2014 semester. Please send me an e-mail about what is going on in your community and Texas schools with regards to Mexican American/Chicana/o Studies from Pre-K-12. If you can send me a copy of the curriculum or other documents, even better.

We need to move on this pretty quickly because of various meetings that are coming up soon, so, por favor, just send me a brief e-mail within this next week about any Mexican American Studies courses or programs that are currently being taught or implemented in Texas public schools from Pre-K-12th grade right now. I can also be reached at 210.710.8537

Gracias for your cooperation and attention on this important survey and assessment.

Sinceramente, Juan Tejeda
Chair/NACCS Tejas Foco Committee on MAS Pre-K-12
Palo Alto College
Center for Mexican American Studies
naccs-tejas-bounces@lists.naccsonline.org
 

 

Court Commemorates 1946

'Mendez V. Westminster'

Trial For Hispanic Heritage Month

CBS Los Angeles (September 29, 2014)

To view video report, click here

LOS ANGELES (CBSLA.com) - A 1946 case that helped to dissolve the path of segregation in California schools was commemorated Monday by the Los Angeles Superior Court, as well as by one of the plaintiffs in the historic case.

 

Sylvia Mendez ascended the steps of the federal courthouse and entered the very courtroom where the case of Mendez v. Westminster ultimately dismantled school segregation in the Orange County School District.

 

In the courtroom, over 100 high school students from East Los Angeles learned about the trial and its influence on history.

 

When Mendez was 8, she was denied access to a public school and was redirected to a Mexican school instead. In 1946, her parents filed a lawsuit, challenging racial segregation in Orange County.

 

The trial lasted three years, resulting in a victory for Mendez, her parents and Latinos seeking fair education opportunities in Southern California.

 

Even then, however, the integration was no easy task.

 

"It wasn't until we integrated and I went into a white school, and this little boy came up and told me 'You know, we don't want Mexicans in here, what are you doing here?' and I remember I started crying, and told my mother, 'I don't want to be in that white school; they don't want Latinos," Mendez said. "And my mother says 'Sylvia, don't you remember when you were in court every day, and what we were fighting for.' "

 

While Mendez says she is proud of how far school integration has come since the 1940s, she believes more remains to be done.

 

"This case isn't something we really discuss in our schools, and it's not something that we have textbooks (for)," Mendez said.

 

In addition to Mendez' lessons, the students were shown a documentary by filmmaker Sandra Robby, which detailed Mendez v. Westminster.

 

Mendez, meanwhile, continues to travel the country to speak with high school and college students about her experience and how equal education opportunities can change the future.

 

NiLP Note: To find out about the documentary, contact its producer: Sandra Robbie, (714)744-7688 or robbie@chapman.edu.

Sent by Dorinda Moreno 
pueblosenmovimientonorte@gmail.com
 

 

 

The Boulder County Latino History Project

The Boulder County Latino History Project, a collaborative, grass-roots initiative, is documenting and describing the history of Latinos in our area over the past century. http://bocolatinohistory.colorado.edu/

We are focusing on the towns of Longmont (an agricultural center), Lafayette (a coal mining community), and Boulder (shaped by commerce and the University of Colorado). Between June, 2013 and May, 2014, 10 Latino Interns from local high schools and colleges plus 95 community volunteers gathered oral, written, and photographic information about the experiences and contributions of Latinos. We are now writing a book about our findings, generating interactive computer maps showing Latino-headed households across the 20th century, and working with the county’s two school districts to produce teaching units that incorporate Latino material into the curriculum at all grade levels.

Almost all of our material will be available on this site by summer, 2014. The videographed interviews from 2013 will be added more gradually.



A Sunday morning in Lafayette, Colorado, 1929:
the grandmother and two great-aunts of one of the
participants in the Boulder County Latino History Project.

Photo courtesy of Linda Arroyo-Holmstrom
http://bocolatinohistory.colorado.edu/search-our-collections 

Search their records by time period, location, and type:
Audio/  Documents/  Interactive City Maps/  Maps
Latino Households/  Newspaper Material/  Photographs
Spreadsheets/  Video

Locations: Boulder/  Walsenburg/  Greeley/  Lafayette
Boulder County/  Longmont/  New Mexico/ Platteville

Sent by mart1602@hotmail.com 

 
Dorinda Moreno/SALT60th: Sharing works in progress.
The below is meant in documenting the support for the film Salt of the Earth and its 60th Anniversary, from my work developing the La Raza Women's Class and Ethnic Studies.

Comments from sister Clorinda Moreno Barnes, born in Santa Rita, New Mexico
Your welcome, my sister, Your story was a lot to comprehend, had to read it several times for my mind to understand and visualize the contents. I watched the movie,"Salt of the Earth", and realize the extend of what our parents and other families had to endure to make better lives for their families. Thank you for recounting many childhood memories, and for your amazing recollection of detailed events in our family's lives. You certainly are impressive in all that you do and have accomplished. I realize your efforts in getting to the bottom of issues and your steadfast involvement in this complicated world of ours. My wish is for you to receive recognition and awards for your devoted work of many years. You are still going strong, and, I am sure you will continue your endeavors to your utmost ability. The best is yet to come!...........Clorinda

I am proud of your works and writing. You certainly have many gifts, with much energy, devotion, and love for family and humanity. 

Dorinda, you are one of our blessings. Bob 

Deborah Le Sueur, Excellent! 
(Amazingly, Deborah and I saw Salt of the Earth at the Surf Theater in the early 60's, Deborah. together with her celebrated mother, Meridel Le Sueur, the noted writer and Poet Laureate of Minnesota, shared their life friendships of the many colleagues of this era. Deborah was kindergarten teacher to my two daughters at Presidio Hill, a progressive school that prospered by the exemplary leadership of the noted pair, Katherine and Irving Fromer.) 

Sharing works in progress of Dorinda Moreno

A heartfelt thank you for everyone's supporting me beyond tight spots and critical deadlines.

My deep gratitude for everyone supporting me and our efforts during this time of program development and I wish expressing my appreciation by sharing the work that has taken my concentration and for which the below is shared as an example of what was in front of me in developing the symposium in New Mexico on the 60th Anniversary of Salt of the Earth. This has taken me and team of colleagues a year of planning. In additional to this commitment, I opted also to filling out an application for an award recognition and the below exercise in 'telling my story' was part of the grant application. This required me to write of past achievements and what i perceive as my last act! The below is the result and it provided the discipline for me to put to writing the works of a lifetime for which I have received several lifetime achievement merits and of which the most important is the support and collaboration of a circle of colleagues that thrive in our collective workings despite the many existent barriers we pressure past towards arriving at the goals that will help in making our community grow beyond the societal contradictions. 

My thanks go out to many kindred spirits who make up our collaborative efforts, and especially to Dr. Robert Robinson, who read and edited with me during this process of writing and from which I have pulled the results for presenting this running account of my work and contributions. This will have many uses in documenting our works in progress. In a few days, a delegation of about ten colleagues will meet with students and academics at NMSU for a Symposium and Screening of Salt of the Earth, which I dedicate to our parent's whose compadre's are on the screen and whose lives are intertwined with ours.

Also, a note below giving credit to the many supporting this challenge by deed and action in thanking the survivor's of the families both those on the screen and also the film makers who for reasons of destiny their paths came together at these profound moments captured on film--and despite the passing of time shall forever mark the cornerstone for engraving this page of history for all time. Now, it rests on the shoulders of all who may follow in their lead, prioritizing a path toward understanding that the mountain move us forward in making the right decisions for the future when the essence of the work yet to be accomplished is bigger than the reasons that define existent vacuums. And, not allow any missed opportunities in communications in recognizing and strengthening the golden threads that weave this huipil of unidad y lucha that legacy and destiny has put on our able hands in serving taking Salt of the Earth to its Centenary!

Praises to Our Mother Earth and All Our Relations! 

As Long As the Grass Shall Grow...Out of the Darkness and Dynamite!

The best is yet to come!  
Love always, Dorinda
Dorinda's Childhood in New Mexico and the influence of a celebrated film, 
Salt of the Earth 

(from the era of her Father and Cousins who worked at the mines before coming to California)
This summation describes the work of Dorinda Moreno, 74 years, (Mother, Grandmother, Great Grandmother)

I begin with memories from my childhood. Among the strongest memory of my youth is of my parents Celia Garay and Jose Heraclio Moreno, and the long haul drive from New Mexico to California in a car that seemed to gasp at every sad mile from leaving the elders behind in tears. Also, my father and male cousins each in their own paths were influenced by WWII, some serving and leaving work in the mines in Silver City, New Mexico, Bayard, and marrying girls from the region (each that enriched the family in what turned outbeinglong and productive lives lived.) The threat of the danger working at the mines and the vulnerable state of health where family siblings passed on at early ages, while two siblings were fortunate in their being taken to a California infirmary at San Luis Obispo, California to improve on their chance at recovery.

Indeed each lived fairly long lives over coming the epidemics of Influenza and the dreaded Tuberculosis, the word TB referred to in quiet voices to quell from the prejudice of the new urban society where survival depended on the bread winners earnings and the capability of securing housing (which was transient as a matter of course) and where our welcome suffered from the continued threat of being denied safe lodging due to the fear of public exposure to contagious diseases. Though families had to be mobile in order to follow the crops, health and cleanliness was a constant struggle from something as simple as fighting the elements to the communicable diseases that the poor were vulnerable in overcoming. 

In due timethey would establish root, remaking their lives in the face of much uncertainties and a transformation from a history of working in the mines to now confronting the very hard times and harsh existence in San Francisco. Here they would make a home in the urban city of concrete, where the climate of fog matched the gray of the streets and also their nostalgia over the lives they had left behind. The Moreno family arrived in the City at a time when talk of bomb shelters and a climate of fear over the extended war that took the young men and imposed the possibility of leaving a family fatherless. But, we were fortunate that the men returned to rebuilding their lives and growing their families. And while the grown ups were immersed with thoughts of the families struggling back home and who were named in their constant prayers--the young adapted to the corner store and penny candy, and learning to communicate in two languages and perspectives of life. Learning to interpret what they would experience in the backdrop of discrimination, though soon they adapted to the commonality with the many cultures converging for the jobs offered that provided energy in feeding the war machine. With the new foods, dress, music, and the military ambiance that provided romantic drama and war stories; though yet, the family lived for the brief and joyful moments on the visits that were never frequent enough and that were only appeased by the back and forth letters that expressed the agony sustained by the reality of distance from the loved one's back home.

The contrast from my earliest reflection in Santa Rita, New Mexico, where mom protected us from the danger of the mines near Santa Rita's copper pit where we lived and where sister Clorinda was born. Santa Rita had the distinction that seemed to signify that because her birthplace was erased from the face of the earth and dismissed to 'outer space', and no longer could be claimed as their place of belonging and lent to a feeling of displacement and separation from the soul of one's existence. We were now in the City of San Francisco, but our hearts stayed in New Mexico.

For all of us, coming to the cold, rainy, foggy concrete jungle with houses piled high and stuck together that offered what was described as the cold water flat tenement living--infested with fleas, rats, and cockroaches--the norm of existence for the new comers, yet though strange at first, this faded to the challenge of meeting people of many cultures and stories in the making of their new lives in the urban post war city of the Golden Gate.

The womenfolk would soon begin working at the canneries and bakeries, and once made gardenia hair corsages for selling at ballrooms for the Friday and Saturday night dancing crowd (because here the kids could help). To clothe her growing family (one a year plus all that came with a large extended family), mom learned to shop in second hand stores and soon a system of sharing with relatives provided enough for all with her system of saving boxes of garments carefully washed, mended, and ironed and prepared as gifts for relatives on the periodic trips back home. Always, there were a child who appreciated a pair of shoes, a sweater, and a young couple preparing a layette for a coming baby... 

And, everyones' favorite was 'Auntie Lupe', who despite a long and debilitating illness, was beautiful, witty, brave, and embraced as our very own Camille. 'Aunt Lupe' would play a strong role in Dorinda's adolescence for the many qualities that this beloved aunt imparted as a bedridden sibling that all protected from more suffering. Lupe read voraciously and had bedside hobbies that kept her in earning pocket change for her medications. She self taught herself to color enhance from the black and white pictures--the stately weddings of neighbors, children at baptisms, and young girls at confirmation--putting color to the sepia photos she produced on consignment partnering with the local roaming photographer. The many intricate projects of Aunt Lupe, made Dorinda special serving as the 'gofer'and privileged intaking care of the working tools by sharpening pencils, buying paper and colors at the Bon Ami, washing the brushes and keeping the paper folders in order--learning from Lupe's intriguing collections which served the charming creations which were sold for keeping up with the costs of her recuperation. And, as Dorinda grew from a child to an adolescent, she became the reliable bed-side helper and willing accomplice catering to Tia's joyous and inquisitive mind. In their conversations, Lupe recounted that she had had a lung removed at the age of 12 with no anesthetics. In California, she received the medical treatments for her long and painful recovery.

It would take the Moreno's and extended family many returns to New Mexico for caring for the elders. Though each at some point were to come to California, her maternal grandfather Francisco Garay from Zacatecas, and whowas a jolly story teller who loved talking about his past adventures of fighting at the side of Pancho Villa. And, her paternal grandmother the stoic Rosa Gonzalez Carrasco Moreno, Mescalero Apache,who was steeped in religion in contrast to 'Don Pancho' who strayed from the spiritual path...neither opted in staying. And, this served to engage and retain their extensive network of receiving and communicating with the folks 'back home', in a tradition known as 'compadrismo' keeping them bonded in cultural ties while longing for their native land.

On a particular trip crossing the border from El Paso to Juarez to visit our father's sister, Tia Maria who had a candy store. It was her son's who followed our parents to the mines and then to San Francisco. A memory that pierced my heart, along the way crossing the border were the many elders and children who begged for pennies and men and young boys pleaded for rides back to the U.S. for work. One man, looking intently into our window with such eyes of need that I never forgot that look that summoned my sensitivity to his suffering. This pulled at my child heart and lasts with me to this day piercing my soul to think that life cheated men as he for their lifetimes. And, perhaps naught were there ever to be any release from the pain of extreme poverty. Unfortunately, for many these desperate conditions were the norm and nary an opportunity for escaping such tragic circumstances without a civil society that cared for inspiring a change in overcoming poverty. These memories fueled a passion for the land of New Mexico and its people and heritage, and an appreciation toward the life of service her parent's lived.

On these trips witnessing the extreme poverty that compelled strangers to offering giving up their babies for a better life. Even despite my young naiveté, the families exuded a desperation that we would never feel, though even for us there were never enough food to feed all properly . Yet, at our home no matter how limited, there were always enough beans and tortillas to go around and for sharing with the unexpected guests who were welcome at our dinner table, our parents did the best they could in sharing and teaching to care for one another and for being compassionate towards all in need.

Salt of the Earth

A controversial film, Salt of the Earth, would surface in their conversations. This mysterious film would be in the backdrop of the platicas of the elders instilling in me an intrigue and wonder. And, at 19 years I had the opportunity to view the film at one of San Francisco's finest for films that were off the beaten track, the Surf Theater. Indeed, Salt of the Earth would open a new awareness and affected me in a profound way throughout my life. Finally, I would see the film and discern from the hushed conversations which described the films mystery. These became the years of my introduction to an important friendship circle known as the Red Diaper era affecting the children of the courageous voices that spoke out against injustice and who influenced Dorinda's rite of passage. These friendships with the era of the black listed writers and the hungry intellectuals and bohemian life style's of the late 50's and early 60's, inspired a mixture of cafe society and jazz, Broadway and bistro's, little theater and a fresh look at politics that Aunt Lupe had imparted through poetry and song and after dinner washing dishes--where talk of the news makers became as if we were talking of extended family. Discussion on the contributions of Helen Gahagan Douglas (actress and New Deal liberal politician), Babe Didrikson Zaharias (Olympian, golfer and baseball), Sonja Henie (Olympian, ice skater and actress), Amelia Earhart (Aviator), Charles De Gaulle...and now Dorinda would embark in attending seminars and meetings and the people making the news became part of her learning curve.

I would be in my 30's and returning to school following Lyndon Johnson's War on Poverty, EOP, Economic Opportunity Program, for 'minorities' and part of the demands of strikes by a group called the Third World Liberation Front, that I was able to pursue a formal education beyond correspondence courses and adult school classes. I was to enter San Francisco State College, in part due to the aftermath of the assassinations of President John F. Kennedy, and other Civil Rights martyrs that I followed with keen interest and concern. And, in the advent ofthe Watt's Riots, the March on Washington and the blossoming student mass mobilizations which compelled the 21 Point program that opened the door to 'minorities' in answer to the demands of the Civil Rights movement and President Johnson's War on Poverty.

The year of 1969, I entered college, my daughters entered High School, and my last child, a son, entered kindergarten. That moment indeed was a milestone that influence a major change becoming the year my yearning to go to college would become fulfilled. And, as a single mother and a high school drop out, this year would change our lives forever and would take more turns for every decade of engagement in community activism. Also, my engagement with the La Raza and Women's Departments, would be a forum for my serving in the development of curriculum, and where I introduced the film that had influenced my family and now my academic life. Salt of the Earth, would become a universal vehicle that would become as a metaphor for defining not just my purpose but our purpose as a people and nation--at times divided, but always a dramatic backdrop of cultural expression and richness. Especially through the Arts and film. The cross border, continental and indeed global movement, defined through the heart of a people in a struggle for positive social change: the Arts and Humanities and the perspective of Women at the core. 

I was ready for the times and Ethnic Studies would be my portal and from then to date, this has proven to be a challenge that is never quite won and continues to provide a forum for dialogue and building understanding. The Arts. Film and Theater became my language from the heart of the 60's and 70's, a time for deep reflection and social change. Almost as soon as I began, Ethnic Studies would become the driving force that propelled the diversity of groups that came together to give America, the land defined as being 'by the people, of the people and for the people', thus became the spirit of demanding 'Justice for All! My having lived in Los Angeles during the Watts Riots, and the assassinations of Malcolm X, Medgar Evers, Martin Luther King Jr., and President Kennedy, were indeed the breadth of background experience that enabled me to step into a role as a leader and toward defining and designing our department direction and curriculum.

My appreciation for archiving was contagious, the collecting of important documents as part of my research that I wrote up, lobbied for, and taught the first La Raza Women's Class in the nation, and worked developing the first Ethnic Studies Department. And, utilizing the film of my heritage Salt of the Earth as the prototype for melding one's cultural legacy, family, ancestry, sociopolitical community--traditional, spiritual, and that served in guiding one's work ethic--to speak out at injustice and win! 

And in this day of social media, having had the blessed destiny of an amazing friendship circle of artistsand academicians living in the City which was a mecca for progressive thought, the university provided the environment for embracing my contributions to Ethnic and Women's Studies, though not necessarily always with support from our own men and neither always from a racist and sexist norm not to be ignored. Yet, real brothers who got the principle of inclusion have remain in the space that my own father, brothers, and cousins took, in respecting the women as not just equals but in a space of honor! Before SF State, I never knew the word 'machismo' but would it take a lot of drama and to this I became impassioned toward building understanding and clearing the language paradox. The strengthening and merging of the popular movementswhose enduring bonds of communications through time nurtured a loyal fan base that today makes up the scores of academics joining in the commemoration of the 60th Anniversary. 

Lauding such actions as in 1992, Salt of the Earth was named among the l00 films depicting 'Americana.' And, also received an apology from the son of the then publisher of the Hollywood Reporter, for the erroneous sins of his father in fabricating the intrigue that starting the ill conceived misinformation which instigated the flames of the so named 'witch hunts' of the 50's--the infamous HUAC, House of un-American activities--responsible for the bias and prejudice of the Hollywood film makers and artists who cut their film, yet that according to many is amongst the best of films America has to offer.

These are the indications of achievement that mark Dorinda's capabilities asa life long student teaching by example and in setting a high bar of risk taking and challenges. From a collectorof information that empowers the skilled with fulfilling the hunger for knowledge and data that nurtures the talented in becoming masters--to a leader, guide, and change-maker--and today, the U.S. Liaison and representative for the International Tribunal of Conscience. In being the lead source in the U.S. for this convening of energies across the nation and across borders, Dorinda serves as its representative demonstrating her keen sense of organization, gathering of resources, funds, academicians, social service providers and social media activism. To this forum, she is inspired continuing in taking on significant roles in all endeavors that provides a community learning process and together becoming victorious whether it be putting forth a project, a community cooperative or arts collaborative that brings peaceful coexistence to the world, that unity makes possible!

International Tribunal of Conscience presents the 'Rosaura Revueltas Contingente'

In this day of social media and being blessed with an amazing friendship circle of artists and fellow change makers, a circle of colleagues representing the four decades in a project started with members of the former and noted theater group Los Mascarones, launched Proyecto 40-40, that recognizes the innovators of Ethnic Studies and the merging of movements in a profound gathering of 'originals' and survivors committed in commemorating the 60th Anniversary with a dynamic representation of the loyal fan base from the duration. 

For our people and cross border constituencies who make up the migrants and displaced, the advocates bridging communications, the film 'Salt of the Earth'has it all. Family. Spirit. Tradition. History. Respect. Dignity, Struggle. Victory. Legacy, Legend--and it is a magnate that gives voice to a people that cannot be silenced, nor their will be broken. The people claim their dignity and the message of the film is for all families communities, workers, artists, documentary, truth tellers, to document their life stories--and to see 'The Big Picture' for living a healthy and productive life--to take risks, to challenge wrongs--and to take responsibility for our lives and for the planet.

On March 5-6, our arts collaboration of (FM/ITCPM) Fuerza Mundial and the International Tribunal of Conscience, Pueblos en Movimiento, after having worked for a year will actualize the fruits of our efforts in convening a profound and humbling event at NMSU, Las Cruces, for celebrating International Women's Day with a screening and Symposium of Salt of the Earth, 60th Anniversary Symposium: Legacy, Impact, and Contemporary Implications: Celebrating Women of Character, Courage and Commitment: Weaving the Huipil of Unidad y Lucha: the 60th anniversary of the film is thus a most propitious moment to explore the extent to which the film and the issues it seeks to address, have an enduring significance and what the implications of these issues might be in contemporary New Mexico, the nation and continent: The Big Picture. 

With deep family roots in the mining region of Southern New Mexico, and parents having lived there as this dramatic period unfolded. And, Dorinda's roots in the Chicano Movement and Indigenous Rights activism and as a founder of several women's organizations within this context go back to her days as a student and community organizer in the 1960's and 1970's. She also has extensive multi-cultural transnational experience in the U.S. and Mexico as a cultural worker and archivist. And, our goal as a direct outcome of the gathering is to take it to its worthy place as a 'classic' supported by its people and the world community. To this we have on course the building of a website and energetic plan of action that Dorinda is at the heart. Though, it is as an example for the contemporary generations to take this gift given and to embrace the manda as provided them by the Elders, to take this mandate forth into its 40 years into the future, as Dorinda and circle of associates have committed thus far. And, we expect that the clearing house of information, its publications, tapes, books, shall be the resources and marketing tools that will help maintain the intent set in these goals affirmed by these actions becoming sustained for meeting the challenges ahead.

Hasta la Victoria, Siempre!! Si Se Puede!

Respectfully submitted,
Dorinda Moreno
805 934-3884


Estimables Friends of 'Pueblos en Movimiento',
MESSAGE FROM FUERZAMUNDIAL 
It only takes the power of one to make the difference!
Proyecto 40-40, Honors Los Maestros y Maestras of Ethnic Studies, the Banned Books and Authors, Black Listed Film and documentaries of the brave fighting the good fight.' 
Fuerza Mundial Global
http://www.facebook.com/pages/Fuerza-Mundial-Global/362409850478402 
FM/ITCPM/SALT60-->100th, Campaign for Vindication
Watch the film here, http://www.publicdomainflicks.com/0377-salt-of-the-earth/ 

The mission of Fuerza Mundial is to connect grassroots communities, non racist, non sexist, non toxic--protecting and preserving, world cultures, fauna and flora, all our relations.
For pertinent updates from the ?/?International Tribunal of Conscience/ on border priority on behalf of the refugee Youth and Parents, and to make direct contact, email:   Dorinda Moreno pueblosenmovimientonorte@gmail.com 
Ahora es Cuando, Si Se Puede! Danke, Grazie, Merci, Tesekkür Ederim, ???????????, Obrigado
Gracias, Tlazocamati, Thank you!


 

Vibrant San Diego:
Alliance of California for Traditional Arts' Roundtable Series
www.actaonline.org  
30 September 2014

By Lily Kharrazi, Program Manager and photos by Chike Nwoffiah and ACTA Staff

ACTA’s Roundtable Series convened in San Diego on September 4th, welcoming artists, organizations, community arts partners and activists to meet one another, share the art of NEA Heritage Fellow, Ramon "Chunky" Sanchez as he sang songs that reflected a life time of community organizing through music, celebrate and honor the work of longtime arts activist Josie Talamantez, share food, and to discuss issues of common interest. Recognizing that regional identity shapes the work of traditional artists, the Roundtable Series has expanded beyond the Bay Area where it began in 2008 and has travelled to Los Angeles, Humboldt County,and San Diego this year. More meetings are planned for San Jose and Coachella Valley and other sites in 2015.

ACTA welcomed over 80 guests to the Jacobs Center for Innovation, our partners for the evening. This remarkable combination of a not-for-profit foundation and a for-profit business is a model of urban responsibility. Providing both economic development to a long neglected neighborhood by bringing businesses to create a shopping area, as well as providing space for cultural communities to have offices and an outdoor concert venue, the Jacobs Center understands that traditional arts express a core value among diverse San Diego populations. As the State’s second largest city, ACTA grants and programs have also been supporting artists and cultural community organizations for many years.

The vibrancy of the community was evident with attendance from many artists and colleagues including The Black Storytellers of San Diego, Danzarts, Pasacat Philippine Performing Arts Company, Samoan Cultural Council, Che’lu, Familia Indigena Unida, Chicano Park, Mo’olelo Performing Arts Company, Omo Ache Cuban Cultural Arts, USD Ethnic Studies, Teye Sa Thiosanne African Dance and Drum Company, Mexi’cayotl, The San Diego Foundation, Bibak San Diego, United Women of East African, Young Audiences, Nos de Chita-Brasil Cultural Center, and other independent artists and guests.

The evening included a discussion and conversation about the unique experiences and strategies of local artists and their communities in navigating and negotiating physical, political, cultural, and social borders. Adding their own interpretations of what "borders" may or may not mean was T. Ford from the Black Storytellers of San Diego; Kirin Amiling Macapugay, Kalingas North American Network; Stanley Rodriguez, Kumeyaay Traditional singer; and Carolina Lamar Martinez from Fandango Fronterizo.

Thank you, San Diego for making the ACTA gathering a celebration and showing us once again that you are at the epicenter of traditional and folk arts!


View a video features Chunky Sanchez singing "Chicano Park" at ACTA's Roundtable Series in San Diego:
http://www.actaonline.org/content/vibrant-san-diego-actas-roundtable-series   

HISTORY TIDBITS

The History of the Star Spangled Banner 
How the State of Texas Suffers from Historical Amnesia
Day by Day: On this Date in Texas History 
      October 2nd, 1835: Texas Revolution begins at Gonzales
      October 13, 1845: Republic of Texas accepts annexation
The Real Story About What Ended the Great Depression 
 

The History of the Star Spangled Banner https://www.youtube.com/embed/YaxGNQE5ZLA  
Sent by Jan Mallet janmallet@verizon.net 

 

HOW THE STATE OF TEXAS SUFFERS FROM HISTORICAL AMNESIA

Dan Arellano, President Battle of Medina Historical Society
To Protect, Preserve and Promote Tejano History  
danarellano47@att.net

Currently the Bob Bullock Texas History Museum in Austin has an exhibit of the French ship La Belle which sank in Matagorda Bay almost 300 hundred years ago and is being promoted as the “Ship That Changed History.” If you visit the exhibit keep in mind to ask how exactly was it that this failed attempt to colonize Texas changed history forever.

Texas History Professor from Victoria Texas, Dr Robert Shook says that Victoria Texas and the Bob Bullock History Museum are so enamored with La Belle that they have completely ignored the three hundred year history of Spanish Mexican influence in Texas. Dr Shook explains it thus, stretching his arms out says this is the three hundred years of Spanish Mexican influence in Texas, then with his index finger and his thumb says this is the 4 years of French influence in Texas. If you visit the Coastal Bend Museum you will see nothing of our history because it is all about the French. Even though Victoria is named after the first president of Mexico, Guadalupe Victoria the community of Victoria chooses to ignore it.
In 1685 Texas belonged to Spain in name only and they had never made an attempt to colonize the area only after discovering that the French were attempting to colonize Texas did they become serious. In 1689 General Alonzo de Leon and Fray Daniel Massanet discovered the bodies of the doomed La Salle colony, Fort St Louis. Later it would be discovered that La Salle had been murdered by his own men. The indigenous in the area had earlier tried to assist the colonists but they soon became demanding and they were left to their own fate. So how is it that this ship changed history forever? 

What it did was to encourage the Spanish to colonize Texas. The Spanish under the leadership of Sgt Major Diego Ramon and his son Captain Domingo Ramon would found the permanent settlements of Spanish Texas. They would found Missions, Villas, Ranchos and Presidios. If anything this is how La Belle changed history forever and you would think the Bob Bullock History Museum would give credit where credit is due, but then again they suffer from historical amnesia; or as we say in Spanish “No Mas lo que les conviene.”
 
Day by Day:  On this Date in Texas History  tshaonline@tshaonline.org 

Editor Mimi:  Even though these event took place in Texas, they cover incidents that touch on US history.
October 2nd, 1835 -- 
Texas Revolution begins at Gonzales

On this day in 1835, fighting broke out at Gonzales between Mexican soldiers and Texas militiamen. When Domingo de Ugartechea, military commander in Texas, received word that the American colonists of Gonzales refused to surrender a small cannon that had been given that settlement in 1831 as a defense against the Indians, he dispatched Francisco de Castañeda and 100 dragoons to retrieve it on September 27. Though Castañeda attempted to avoid conflict, on the morning of October 2 his force clashed with local Texan militia led by John Henry Moore in the first battle of the Texas Revolution. The struggle for the "Come and Take It" cannon was only a brief skirmish that ended with the retreat of Castañeda and his force, but it also marked a clear break between the American colonists and the Mexican government.

 

October 13, 1845
Republic of Texas accepts annexation

On this day in 1845, the voters of the Republic of Texas approved an ordinance to accept annexation by a vote of 4,245 to 257. They also adopted the proposed state constitution by a vote of 4,174 to 312. The annexation of Texas to the United States had been a topic of political and diplomatic discussions since the Louisiana Purchase in 1803. Although most Texans had been in favor of annexation and had voted for it as early as 1836, constitutional scruples, fear of war with Mexico, and the controversy of adding another slave state to the union prevented the acceptance of annexation by the United States until 1845.

 

 

September 28, 2014
The Real Story About What Ended the Great Depression 
(Hint: It Wasn’t the New Deal)
Stephen Moore @StephenMoore  
Heritage Foundation

Editor Mimi: The Smithsonian October issue has a full page ad for "The Roosevelts, an Intimate History", the latest PBS production by Ken Burns.  Since Burns' "The War," "Jazz," and "Baseball" were all really bad history, for their exclusion of Latinos. Therefore, I was anxious to read Stephen Moore's review of  Burns latest production.

Although Latinos are not in the equation, even here, according to Moore, Burns' history is also BAD in Burns assessment of the New Deal economics of President Franklin D. Roosevelt.  Stephen Moore, formerly wrote on the economy and public policy for The Wall Street Journal, and currently is the chief economist at The Heritage Foundation. Read his research. 

The article below originally appeared in The Washington Times: 
My seventh-grade son recently wrote a U.S. History paper extolling the virtues of President Franklin Roosevelt’s New Deal. “It ended the Great Depression,” he wrote with great certainty. He’s only 12 and parroting what the history texts and his teachers told him.

That’s his excuse. What’s Ken Burns’?

Mr. Burns’ docudrama on the Roosevelts—for those who weren’t bored to tears—repeats nearly all the worn-out fairy tales of the FDR presidency, including what I call the most enduring myth of the 20th century, which is that FDR’s avalanche of alphabet-soup government programs ended the Great Depression. 

Shouldn’t there be a statute of limitations on such lies?
Ask nearly anyone over the age of 80, and they will say that FDR cared about the working man and “gave the country hope,” a point that Mr. Burns emphasizes. Roosevelt exuded empathy, which isn’t a bad thing—remember Bill Clinton’s memorable line “I feel your pain”?—but caring doesn’t create jobs or lift gross domestic product.

Nor does spending government money revive growth, despite the theories put into practice by the then-dean of all economists, John Maynard Keynes. Any objective analysis of these facts can lead to no other conclusion. U.S. unemployment averaged a rate of 18 percent during Roosevelt’s first eight years in office. In the decade of the 1930s, U.S. industrial production and national income fell by about almost one-third. In 1940, after year eight years of the New Deal, unemployment was still averaged a god-awful 14 percent.

http://dailysignal.com/wp-content/uploads/akgphotos260251.jpg
Former President Franklin D. Roosevelt and his wife Eleanor with their Scotch terrier Fala on the terrace of his house in Hyde Park, New York. (Photo: Newscom)

Think of it this way. The unemployment rate was more than twice as high eight years into the New Deal than it is today, and American workers now are angry as hornets. Imagine, if jobs were twice as scarce today, the pitch-forked revolt that would be going on. This is success?

Almost everything FDR did to jump-start growth retarded it. The rise in the minimum wage kept unemployment intolerably high. (Are you listening, Nancy Pelosi?) Roosevelt’s work programs like the Works Progress Administration, National Recovery Administration and the Agricultural Adjustment Administration were so bureaucratic as to have minimal impact on jobs. Raising tax rates to nearly 80 percent on the rich stalled the economy. Social Security is and always was from the start a Madoff-style Ponzi scheme that will eventually sink into bankruptcy unless reformed.

The most alarming story of economic ignorance 
surrounding this New Deal era was the tax increases while the economy was faltering. According to economist Burt Folsom, FDR signed one of the most financially devastating taxes: “On April 27, 1942, he signed an executive order taxing all personal income above $25,000 [rich back then] at 100 percent. Congress balked at that idea and later lowered it to 90 percent at the top level.” The New Dealers completely ignored the lessons of the 1920s tax cuts, which just a decade before had unfurled an age of super-growth.

Then there was the spending and debt barrage. Federal spending catapulted from $4.65 billion in 1933 to nearly $13.7 billion in 1941. This tripling of the federal budget in just eight years came at a time of almost no inflation (just 13.1 percent cumulative during that period). Budget surpluses during the prosperous Coolidge years became ever-larger deficits under FDR’s fiscal reign. During his first term, more than half the federal budget on average came from borrowed money.

The cruel irony of the New Deal is that the liberals’ honorable intentions to help the poor and the unemployed caused more human suffering than any other set of ideas in the past century.

What is maddening is that thanks to this historical fabrication of FDR’s presidency, dutifully repeated by Mr. Burns, we have repeated the mistakes again and again. 

Had the history books been properly written, it’s quite possible we would never had to endure the catastrophic failure of Obamanomics and the “stimulus plans” that only stimulated debt. 

The entire rationale for the Obama economic plan in 2009 was to re-create a new, New Deal.

Doubly amazing is that at this very moment, the left is writing another fabricated history — of the years we have just lived through. The history books are already painting Obama policies as the just-in-time emergency policies that prevented a Second Great Depression. 

I wonder if 80 years from now, the American people will be as gullible as they are today in believing, as my 12-year-old does, that FDR was an economic savior.





HONORING HISPANIC LEADERSHIP

Bert William Colima, Sports:  Sept 9, 1931- Aug 20, 2014
Elizabeth Pena, Hollywood:   1959 - Oct 14, 2014
Porfirio Gus Cadenas, Educator: Aug 21,1932 -July 2014 2014
 
Bert William Colima  
Independent Sports Professional 
9 Sept.1931, Los Angeles, CA  
20 August 2014, Los Angeles, CA

Leaves wife Rose and three children. Bert attended Cathedral High School, and served in the U.S. Military. Bert is the author of the book, "Gentleman of the Ring, The Bert Colima Story", written in honor of his father. 

Click to articles in Somos Primos concerning Bert William senior's life at the book information:

www.somosprimos.com/sp2010/spmar10/spmar10.htm
www.somosprimos.com/sp2011/spaug11/spaug11.htm

Bert and I had a phone conversation about a month before he passed. I had phoned Bert (aka Champy) to let him know that Prof. Servando Ortoll from Mexico was back in touch with me (via e-mail) and that Servando had inquired about him.
Bert said that he would give Servando a call. Bert was happy and offered to escort me to see his father's exhibit at the museum located near La Placita in Los Angeles.
(Servando's story book version about The Bert Colima Story is written in Spanish, in the print phase.)

Sent by Lorraine Frain  lorrilocks@gmail.com 

Actress Elizabeth Pena, who co-starred in “Jacob’s Ladder” and “La Bamba,” died Oct. 14 in Los Angeles after suffering from a brief illness, according to her nephew, Latino Review writer Mario-Francisco Robles. She was 55 and had a career that spanned four decades.

Born in Elizabeth, N.J., and raised by Cuban immigrant parents, Pena began performing in New York theater, and got her professional start in 1978 with Leon Ichaso’s “El Super.”

She went on to appear in films including “Rush Hour,” “Blue Steel” and “Batteries Not Included”; starred in her own primetime series on ABC, “I Married Dora”; and lent her voice to the “Justice League” animated series, “American Dad!” and to Disney-Pixar’s “The Incredibles,” voicing Mirage.

Pena also had a recurring guest role on ABC’s “Modern Family” as Pilar, the mother of Sofia Vergara’s Gloria. The actress recently wrapped work on the first season of El Rey Network’s “Matador,” in which she played the title character’s mother.

We are deeply saddened by the passing of our friend and colleague, Elizabeth Peña,” El Rey said in a statement. “She was a role model, a truly extraordinary performer and an inspiration in every sense of the word. Our thoughts are with Elizabeth’s family and friends during this difficult time. She ?will be deeply missed.”

Pena is survived by her husband, two children, mother and sister.

Sent by Rafael Ojeda   rsnojeda@aol.com

 

Extract from:  
Elizabeth Pena Tribute: The Most Underrated Latina in Hollywood| Variety Latino
by Angie Romero 

Elizabeth Peña was a rare breed. The kind of actress that didn’t seek or crave the limelight, but rather focused on “the craft.” You’d have to, in order to enjoy the type of career she had.

Prolific is an understatement. Peña amassed around 100 acting credits, starting with her first role in León Ichaso’s “El Super” in 1979. Fittingly, it was the story of Cuban exiles adjusting to their life in Spanish Harlem. When she died, on October 14, 2014, she had wrapped the first season of “Matador” on Robert Rodriguez’s El Rey Network, and had a couple of projects in development.

You interview enough actors in this business and eventually those two words (“the work,” “the craft,” or any variation thereof), start to sound clichéd, and quite honestly, rehearsed. But in Peña’s case, she never, in her almost 40 years of working in showbiz, 

got to the point of being overexposed, so all you had to go by was “the work.”

As a young girl she proved her worth onstage in New York City, like many of the greats, and booked the occasional TV commercial. That love for acting ran in her blood (her father, Mario, was a well-known playwright, and founded the off-Broadway Latin American Theatre Ensemble, after settling in New Jersey from Cuba).

Once established, Peña would follow in her father’s footsteps and foster the arts among Latinos; in 1975, she was among the founding members of HOLA, the Hispanic Organization of Latino Actors, an organization which, to this day, “strives for an accurate, informed and non-stereotyped portrayal of Hispanic culture, people and heritage in theatre, film, television, radio and commercials.”

 

 
PORFIRIO GUS CÁRDENAS
By Estella de la Fuente
For Los Bexareños Genealogical and Historical Society
Copyright 2014. Estella de la Fuente. All Rights Reserved.
My cousin, P. Gus Cárdenas, was born (August 21, 1932), raised, and educated in San Antonio, Texas. He was the oldest of three sons to Edmundo and Francisca Urdiales Cárdenas. He graduated from San Antonio Technical and Vocational High School. He received a one-year scholarship from the League of United Latin American Citizens (LULAC). Gus entered St. Mary's University of San Antonio, in the fall of 1951, and he earned a Bachelor of Business Administration in Economics in May of 1955.

Gus was commissioned as a 2nd Lieutenant in the United States Army Artillery in 1955, and

he received an honorable discharge as a 1st Lieutenant in 1958. He then worked for Goodyear Tire and Rubber Company,
and he was employed by Litton Industries /Monroe Calculating Machine Division for five years. While working full-time, he attended at St. Mary's University, and he earned his Master of Arts degree in International Economics in May 1962. Upon graduation, he worked as an executive with Xerox Corporation. He served as national liaison with the Xerox Foundation and also as national liaison for Hispanic Affairs. Gus retired from Xerox Corporation after 25 years of service.
Gus was the Xerox executive on loan program to the Hispanic Association of Colleges and
Universities (HACU). He was senior executive for five years at HACU. He served for five years as special assistant and instructor of Economics at Palo Alto College in San Antonio, Texas. He was employed in the academic field for thirty-six years (five of them full time and thirty-one years as an adjunct lecturer of Economics at San Antonio College, Palo Alto College, Northwest Vista College and Del Mar College in Corpus Christi, Texas). He was still teaching at Northwest Vista College as an adjunct lecturer of economics at the time of his illness/death.

Gus was a national board member of Child Welfare League of America (CWLA), a national board member for the Center for Applied Linguistics (CAL), and the founder of
 the national board of HACU. In September

 24, 1990, the Hispanic Association of Colleges and Universities established the
P. Gus Cárdenas Leadership Award, which is awarded annually at their national conference. !Gus was awarded the George B. Kohnen Leadership Award on February 23, 2001, at St. Mary's University of San Antonio, Texas. In 2011, he was awarded the AARP State of Texas Volunteer of the Year Award for his leadership and dedication to senior citizens throughout the state of Texas. He served as State President of AARP of Texas for six years and appointed to State Coordinator for all AARP Driver Safety Programs in Texas May, 2008. He was an advisory board member of the San Antonio/South Texas Casey Family Program, a board member of the Álamo Community College Foundation, and a Certified Mediator and Arbitrator for the Bexar County Dispute Resolution Center in San Antonio, Texas.
P. Gus Cárdenas is preceded in death by his loving wife of forty-four years, Dolores Garza,
and his grandson, Christopher Cárdenas. He is survived by his three children, Gus T. Cárdenas, Adele (Vincent Malott), and Esther (Carl Pipoly); brothers, Arthur Cárdenas and Eddie Cárdenas; seven grandchildren; numerous nieces and nephews; and, his long time companion, Mary Lou San Miguel and her family.

—adapted from the Express-News
Obituaries ~ July 28, 2014, p. B5
Every time I saw my cousin Gus, he would greet me with a smile and a hug. I was invited to and attended many of his functions. He was always receiving awards. Gus and I shared the same love of history and family. Many times we talked on the phone for hours about our ancestors. He would always tell me, “Do not sit down prima, move, be active.”

My dear cousin, I miss you. You will never be forgotten.—Estella de la Fuente
LBGHS eMail Newsletter 14, 
Volume3 -Issue 10

 

 


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Two DREAMer students recognized by Mexico’s Pres Enrique Peña Nieto
Importance of Historically Black Colleges and University in Producing 
       Black Doctorates in STEM Fields
Two historically (1881 and 1900) black Austin institutions of higher education merged
Alma Ocampo-Nuñez, Bilingual Lead Teacher in Chicago, IL
Amadis Velez, Hispanic Heritage Teacher Profile, San Francisco, CA
Alex Caputo-Pearl: Top Teacher by John Rogers, Los Angeles
U.S. high school dropout rate reaches record low, driven by improvements
       among Hispanics, blacks
Documenting and Preserving the Post-WWII  Mexican Americans in LA
Peace Corps assignment can build to master's at CSUB  
Diplomas Recognize Bilingual Fluency
Ethnic Studies Enhances World Outlook & Education by Jimmy Franco Sr.
Repeat performance: NJ school blocking faith-based club Bob Kellogg

 


Two DREAMer students recognized by Mexico’s President Enrique Peña Nieto

August 25,  two DREAMer students were recognized by Mexico’s President Enrique Peña Nieto, who gave them scholarships to advance their educational studies, during his first visit to the U.S., at a historic event headlined by Gov. Jerry Brown, L.A. Mayor Eric Garcetti, Mexico’s Ambassador Eduardo Medina Mora and 11 Mexican governors. 

Ana Barbara Roman and Jaime Jorge are both seniors, and were among the 15 students that traveled with LEAD-Network Affiliate Professor Armando Vasquez-Ramos to Mexico during Spring Break. 

Ana and Jaime are being reported by international media outlets as the first AB-540 students that have been able to return to Mexico for an educational purpose, as provided by the DACA regulations that grants temporary legal status and eligibility to a driver’s license and social security number, allowing them to drive and work legally until Congress acts upon comprehensive immigration reform. 

This is a landmark precedent that most certain will open the doors to other AB-540 students that want to return to Mexico with study abroad opportunities during Spring Break 2015; as was the case with CSU Long Beach Chicano & Latino Studies department’s California-Mexico Policy and Higher Education class funded by CLA Dean David Wallace and the IRA Fund.

A 2-month Summer 2015 study abroad scholarship program for DREAMers is currently under proposal to Mexican government officials. For more information on this proposed LEAD-Network Affiliate opportunity, please contact:
Prof. Armando Vazquez-Ramos, Lecturer & Coordinator California-Mexico Project, FO2-213
c/o CSULB Chicano and Latino Studies Department
1250 Bellflower Bl., FO3-300, Long Beach, CA 90840
Office: (562) 985-2847 ~ Fax: (562) 985-4631
Email: Armando.Vazquez-Ramos@csulb.edu

California-Mexico Studies Center, Inc.
1551 N. Studebaker Road, Long Beach, CA 90815
Email: CaliforniaMexicoCenter@gmail.com
CMSC/Home: (562) 430-5541 ~ Cellular: (562) 972-0986 
http://www.california-mexicocenter.org/Home_Page.php 

 

Importance of Historically Black Colleges and University in Producing Black Doctorates in STEM Fields

A new report from The American Institutes for Research documents the important role played by the nation’s historically Black colleges and universities in increasing the number of African Americans who pursue graduate study in STEM disciplines. [ Filed in Research & Studies, STEM fields on October 6, 2014]

The report found that more than one third of African Americans who hold a Ph.D. in a STEM field earned their undergraduate degree at a historically Black college of university. Nearly three quarters of those who earned a Ph.D. in a STEM field at a HBCU also earned their undergraduate degree at a HBCU.
“Degrees from historically black institutions are most common among black Ph.D. recipients who are women and first-generation college students — groups that are underrepresented in STEM academia and the broader workforce,” said AIR researcher and report co-author Dr. Rachel Upton. “With that advantage, HBCUs could lead the nation’s efforts to get more Black individuals in these fields.”

The full report, The Role of Historically Black Colleges and Universities as Pathway Providers: Institutional Pathways to the STEM Ph.D. Among Black Students, may be downloaded by clicking here.
Sent by Dr. Frank Talamantes, Ph.D,
Professor of Endocrinology (Emeritus), University of California, Santa Cruz, California, 95064
franktalamantes@ME.COM
 
Two historically (1881 and 1900) black Austin institutions of higher education merged
On this day in October 24, 1952, two historically black Austin institutions of higher education, Samuel Huston College and Tillotson College, merged to form Huston-Tillotson College. Tillotson College had opened its doors in 1881, and Samuel Huston College in 1900. Huston-Tillotson College is a coeducational college of liberal arts and sciences, operated jointly under the auspices of the American Missionary Association of the United Church of Christ and the Board of Education of the Methodist Church.

Source: Texas State Historical Association, On this Day, Day by Day, 

 


Alma Ocampo-Nuñez
Bilingual Lead Teacher in Chicago, IL
Hispanic Heritage Month Teacher Profile:  

Alma Ocampo-Nuñez was born and raised in Chicago, IL to her Salvadoran mother and Mexican father – who emigrated from their native countries in the 1970s. A product of the Chicago Public Schools, Alma went on to major in Elementary Education and Spanish at Northeastern Illinois University, graduating Magna Cum Laude with a Bachelor’s degree in 2003.  That fall, she began teaching the 4th grade in the same school system that helped educate her. In her 7th year of teaching, she decided to pursue an advanced degree with the goal of expanding her knowledge-base and better serving the children in the community. 

In 2011, she completed her Master’s Degree in School Leadership form Concordia University and also received her Administrative Certificate. Alma was compelled to work closer with the school and area leadership and Latino community to hopefully inspire students and parents to continue moving forward with their education- now and in the future. She saw herself in so many of these children, and saw her parents in the many parents she met with. Realizing their own potential to act as leaders in the school and community and recognizing their hard work and commitment to their children’s education, she has helped facilitate the Bilingual Advisory Council. Currently, Alma is the bilingual lead teacher and works primarily with Spanish bilingual students- grades kindergarten, 1st, 4th-8th. In addition, she works with new student arrivals helping equip them with the resources they need to fully integrate themselves into the classroom. The Bilingual Advisory Council is made up of parents and has been recognized as a model for parent engagement. Alma feels “the most important part of her job is to advocate for these students and parents and to ensure they know they are an essential part of the school and community”.

Why do you teach? I teach because I know that a teacher’s influence can be life-changing. Knowing this, I strive to be encouraging and to be part of a support system alongside the parents and my colleagues.

What do you love about teaching? Sometimes it takes years to learn the impact I have had on a student. I received this message a couple of years ago and I often read it, because it reminds me of the importance of my profession.

“Tomorrow I will be heading to college and I thought about all the things that lead me to this point in my life. I never got to take the time to really thank you for the impact you had on me. It’s funny how most people don’t realize the little things that can affect a person. Before I start school, I thought about all the things I have learned, all the things you told me, and how you inspired me to be who I am today.”

Source: Nuestra Iniciativa, White House Initiative on Educational Excellence for Hispanics: 

 

 
Amadis Velez, Hispanic Heritage Teacher Profile,  
World History & Expository Writing High School Teacher in San Francisco, CA

Amadis Velez was born and raised in Berkeley, California and lives in San Francisco’s Mission District. He earned his BA in Psychology and Spanish Literature from UC Berkeley and his JD from George Washington University along with an MA in International Studies. He obtained his teaching credential from San Francisco State University, where he also serves as a mentoring teacher for aspiring teaching candidates. Amadis began his career working as a voting rights attorney at the Mexican American Legal Defense and Education Fund (MALDEF). In 2007, Amadis found a new calling as a world history and expository writing teacher at Mission High School in San Francisco. 

He specializes in teaching newcomer students from all nationalities on how to navigate the complex and nuanced process of admission to an American university.

 In addition to teaching, Amadis proudly serves as the faculty sponsor of the Awaken Dreamers Club that seeks equal opportunity and access for students who encounter barriers because of their immigration status. In his summers, he also worked as the co-director of Aim High at Urban Promise Academy in the Fruitvale district of Oakland, California.

Why do you teach? I teach so my students can have equal access to higher education. I teach to help my students find their own voice. I teach because I am needed as an advocate, a mentor, and an instructor.

What do you love about teaching? I relish in the direct and absolute honesty of high school students.

I love working with recently arrived immigrant youth who cling to the dream of making a better life for themselves and their families. I appreciate the subtle process of building trust and respect, and then encouraging my students to reach heights they never imagined. Most of all, I love sitting behind a student when they open an offer of admission from a university and thinking “si se puede”.

Was there a teacher who inspired you? I was fortunate to have been taught history by Mr. David DeHart at Albany High School. His classes were inspirational and controversial and he demanded that I reach a higher bar. When I graduated I knew it was only a matter of time before I would follow in his footsteps. As I continue to develop my teaching practice, I am fortunate to count on the support of Mr. Robert Roth, an experienced colleague in the Mission High history department. He has taught me to juggle a multitude of responsibilities while always remaining focused on the essential and fair rigor that we must demand of all our students.

http://www.ed.gov/edblogs/hispanic-initiative/2014/10/hispanic-heritage-teacher-profile-amadis-velez/ 

 

 

 Alex Caputo-Pearl: Top Teacher by John Rogers
UCLA Magazine, October 2014

After teaching in the L.A. area for 24 years, Alex Caputo-Pearl M.A. '97 is the new president of the 31,000-member United Teachers Los Angeles (UTLA), 
the second-largest teachers' union local in the nation. UCLA 

Education Professor John Rogers discussed with him eleven current issues facing teachers and students.  http://magazine.ucla.edu/features/top-teacher 

 

Young leader Listen to me….
I finally realized that all my painful rejections… have led me to a greater acceptance…. And What I Overcame….Is what I Became. 
 ~  Richard Montanez 
Richard.Montanez@pepsico.com  
 

U.S. high school dropout rate reaches record low, driven by improvements among Hispanics, blacks

More U.S. high school students are staying in school, according to newly released data from the Census Bureau, as the national dropout rate reached a record low last year. Just 7% of the nation’s 18-to-24 year olds had dropped out of high school, continuing a steady decline in the nation’s dropout rate since 2000, when 12% of youth were dropouts.

The decline in the national dropout rate has been driven, in part, by substantially fewer Hispanic and black youth dropping out of school (the non-Hispanic white dropout rate has not fallen as sharply). Although Hispanics still have the highest dropout rate among all major racial and ethnic groups, it reached a record-low of 14% in 2013, compared with 32% of Hispanic 18- to 24-year-olds who were dropouts in 2000.

The new data show significant progress over the past decade at other measures of educational attainment among Hispanic youth: Not only are fewer dropping out of high school, but more are finishing high school and attending college. The only exception is that Hispanics continue to substantially trail white youth in obtaining bachelor’s degrees.

The decline in the size of the Hispanic dropout population has been particularly noteworthy because it’s happened at the same time that the Hispanic youth population is growing. The number of Hispanic 18- to 24-year-old dropouts peaked at 1.5 million in 2001 and fell to 889,000 by 2013, even though the size of the Hispanic youth population has grown by more than 50% since 2000. The last time the Census Bureau counted fewer than 900,000 Hispanic dropouts was in 1987.

Aside from the Great Recession, the trend in more Hispanic youth staying in school is occurring against the backdrop of diminishing job opportunities for less-educated workers, including less-educated Hispanic workers. Hispanic students and their families may be responding to the rising returns to a college education by staying in school.

Indeed, census data show that Hispanics have reached a record high school completion rate. Among Hispanic 18- to 24-year-olds, 79% had completed high school compared with 60% who did so in 2000. High school completion rates have also been rising for other racial and ethnic groups, but their rates were not at record highs in 2013.

For Hispanics, education has long been a top issue; in Pew Research surveys, Hispanics often rank education as one of the most important issues, along with health care and immigration. Hispanics also made up 25% of the nation’s public school students in 2013, with that share projected to rise to 30% by 2022.

Hispanics have also made progress in college enrollment at two- and four-year schools. Among college students ages 18 to 24, Hispanics accounted for 18% of college enrollment in 2013, up from 12% as recently as 2009, according to the new census data.

But young Hispanics still lag behind in earning four-year college degrees. Hispanic students account for just 9% of young adults (ages 25 to 29) with a bachelor’s degree. By comparison, whites account for about 58% of students ages 18 to 24 enrolled in college and 69% of young adults with a bachelor’s degree.

The dropout rate for black youth also was at a record low in 2013 (8%) and has fallen by nearly half since 2000 (15%). Blacks comprised 16% of the nation’s public school students in 2013, with that share projected to fall to 15% by 2022.

Among non-Hispanic white youth, the dropout rate has also declined since 2000 to 5% in 2013. Asian youth continue to be the major racial group with the lowest high school dropout rate (4% in 2013), but it was not at a record low last year.

Dr. Frank Talamantes, Ph.D,

Professor of Endocrinology (Emeritus)
University of California
Santa Cruz, California, 95064

Residence: 83 Sierra Crest Dr.
El Paso, Texas 79902

Sent by Jose M. Pena  JMPENA@aol.com 

 

 
October 2014 Volume 13, Number 1 
CSRC Library

Project update: “Documenting and Preserving the Post-WWII Generation of Mexican Americans in Los Angeles”
With support from the National Endowment of the Humanities, the CSRC Library is in the final stages of processing a total of 553.5 linear feet of material from six archival collections: the Julian Nava Papers, the Dionicio Morales Papers, the Grace Montañez Davis Papers, the Ricardo Muñoz Papers, and the Edward R. Roybal Papers, all housed at the CSRC, and the Edward Ross Roybal Papers, housed at the UCLA Library. These collections include photographs, correspondence, personal papers, and organizational papers documenting three broad areas: nearly a century of personal, familial and social life among Mexican Americans in Los Angeles; the rise of Mexican American civic participation following World War II; and the professional development and careers of exemplary civic leaders in local, national, and international contexts since the late 1940s. Common threads and historical connections tie together these collections, offering a comprehensive resource that goes beyond the documentation of individual biographies.  These six collections provide evidence of the difficulties that the post-war generation of Mexican Americans surmounted to become civic leaders, first at a local level and then nationally and internationally. 

To date, the CSRC Library has created finding aids for four of the collections (Julian Nava Papers, Dionicio Morales Papers, Grace Montañez Davis Papers, Edward Ross Roybal Papers), exceeding its goal. Processing continues on the Ricardo Muñoz Papers and the Edward R. Roybal Papers, and their finding aids should be completed by the end of this calendar year.

To learn more about CSRC collections and projects please email your queries to the CSRC librarian, Lizette Guerra, at lguerra@chicano.ucla.edu .
 

Peace Corps assignment can build to master's at CSUB

Starting in fall 2015, volunteers can get geography or linguistics credit.  
By Ryah Cooley, staff writer, Orange County Register, September 22, 2014  

LONG BEACH • Students at Cal State Long Beach soon won't have to choose between pursing an advanced degree and serving in the Peace Corps.

When Hessler-Radelet asked the packed campus auditorium who was interested in serving in the Peace Corps, more than two-thirds of the audience stood up. "This here is our future," Hessler-Radelet               said. "Peace Corps is not just an opportunity to make a difference in a faraway land, it's a launching pad for a 21st-century career where you can make a difference in this world.".

The first class of the new program will begin in fall 2015. After finishing course-work, program participants will take a two-year assignment as a Peace Corps volunteer. Upon their return, they will complete a community internship and finish their culminating thesis or project.  

Since the  Peace  Corps was established, 777 alumni from CSULB have traveled abroad to serve as volunteers, with 31 alumni currently serving. Paul Laris, chairman of the geography department and a Peace Corps alumnus, said he has been waiting for years for an opportunity for CSULB to partner with the organization.

"This is the beginning of a long-term relation Laris said. "We're starting with two (degree) programs, but I think grow to more."

In July, the Peace rolled out a simplified application process for potential volunteers. Candidates can choose the program and country they wish to apply to, and the application process takes an hour to complete online, replacing a process that used to take eight hours and 60 printed pages. The organization promises an answer by a firm date to applicants to meet deadlines.  

This year, the Peace Corps ranked Cal State Long Beach second in the nation among volunteer-producing Hispanic-serving institutions.

Close Conoley said the program will be beneficial to everyone involved.

"Our campus is a campus of the future," Close Conoley said.

"That commitment to service not only helps the many people who will be touched by the Peace Corps, but also you." Since the Peace Corps was established, 777 CSULB alumni have served.  

 

 

DIPLOMAS RECOGNIZE BILINGUAL FLUENCY  
Several states encourage and reward students' bilingualism at graduation.
by Gosia Wozniacka, The Associated Press
Source: Orange County Register, June 29, 2014

 

PORTLAND, ORE. When Rachel Martinez-Regan graduated from Corvallis High School this month, her diploma had a little something extra = an  embossed seal certifying that she is bilingual.

She is one of more than a dozen students at the Oregon high school who earned the distinction based on their proficiency in English and Spanish. The honor is part of a pilot project led by several school districts in the state with dual-language programs, and the Oregon Department of Education plans to make the bilingual seals available statewide next year.

California, New Mexico, Washington, Illinois and Louisiana are among the other states that are recognizing and rewarding bilingual education.  

Across the country, employers seek bilingual, tri-cultural workers, and more parents view bilingualism as necessary for their children's success.

Such programs are offered in Spanish, Mandarin, Vietnamese, Russian and other languages, and many have waiting lists. Enrolled students take literacy and academic subjects in a foreign language for at least part of the school day.  

Experts say dual programs and the languages they teach also reflect the nation's growing diversity and the fact that students who speak a language other than English at home are among America's fastest-growing populations.  

In recent years, bilingual education has become attractive to native English speakers. The number of dual-language programs, which bring together native English students and English learners in one classroom, ballooned from about 260 nationwide in 2000 to about 3,000 today, according to the Maryland-based National Association for Bilingual Education.

"American parents are coming to the conclusion that the lives and the economic, opportunities of their children are tied to being bilingual," said the group's executive director, Santiago Wood.

California, the first state to adopt a bi-literacy seal two years ago, has granted more than 30,000 diplomas 

with seals to students. State records show the seals
recognize more than 40 different languages. Its Legislature, meanwhile, is considering a bill that would overturn the state's bilingual education ban.  

Congress first mandated bilingual education in 1968 to keep non-English-speaking students from falling behind their peers, by teaching them academic subjects in their native language while they also learned English. But as the number of immigrants', especially Asians and Latinos, exploded in the 1980s and 1990s and continued to grow, there was a backlash to ensure English did not lose its primacy. More than 20 states made English their official language. Several states, including California and Arizona, banned bilingual education outright.  

Editor Mimi: Between 1979 and 1986, I held the position of  Oral Language Specialist under several federal Title VII projects with the Huntington Beach Unified School District.  Because of the diversity of languages in many of our schools, the shift was towards using strategies employed in English as a Second Language.  It made sense when I observed a Level 1 bilingual classroom. Essentially, the teacher presented the lesson in English for 10 minutes, then the Vietnamese aide for 10 minutes, and then the Spanish aide for ten minutes.  For the Hmong, Laotian Korean students, and other language needs, there was no added support. The ESL approach varied from the traditional Foreign language approach of  reading, writing, and rote memorization.  The ESL approach views language acquisition more as a result of relaxed and meaningful verbal interaction.   

 


Ethnic Studies Enhances One’s World Outlook 
and Education
Posted on LatinoPOV.com 
October 6, 2014 by Jimmy Franco Sr.

 

Resistance in Arizona continues against the banning of MA Studies & censoring of books.

A growing debate and struggle across the country pertaining to the value and necessity of establishing ethnic studies courses and programs at numerous schools and districts continues to generate strong emotions and arguments between those in favor and those who are opposed. This is particularly true in such states as Texas, Arizona, Colorado and California where political movements are gaining support in favor of expanding such courses and programs. This struggle for ethnic studies has been an ongoing and intense one in Arizona where the state’s political authorities have  actively intervened by imposing laws that ban Mexican-American Studies based upon the faulty and ignorant premise that such a curriculum is “subversive, un-American and promotes racial hatred”! This is a clear case of the abuser using reverse psychology to accuse the abused of creating hatred, divisiveness and subversive thoughts when in actuality this antagonistic situation was created by the Arizona politicians and their intolerant attitudes. Intensifying this oppressive situation even further, these same Arizona officials have censored and banned numerous books whose concepts and ideas according to their narrow thinking are a ‘danger’ to the minds of Arizona’s young people. Adding to this chauvinistic and restrictive intellectual climate within the Arizona reich is that state’s continuing policy and practice of having the police persecute and harass undocumented immigrants in order to drive them out of the state in a concerted campaign of ethnic cleansing. This promotion of xenophobic fear in Arizona and its ensuing ban of Mexican-American Studies and lists of outlawed books is in essence a denial of the democratic right of Mexican-American students in that state to receive a quality education. This First Amendment civil right entails the academic freedom of these students and those in other states to engage in the unfettered exploration and discussion of certain principles and ideas without fear of harassment and censorship by bigoted authorities.

Ethnic histories and cultures are an essential strand of US History
The various histories and cultures of ethnic minorities within this country and their distinct development were restricted and influenced by segregationist racial laws which created a set of conditions that shaped the linguistic and cultural characteristics that are unique to each group. The histories of African-Americans, Asian-Americans, Native-Americans, Puerto Ricans and Mexican-Americans have all developed in a parallel process to that of US History as a whole. Yet, while developing on separate paths due to repression and exclusion, the histories of these national minorities were objectively interwoven into the mainstream of US History and their contributions were an ingrained and essential part of this country’s past. A historical analysis shows a clear dialectical relationship between the general development of US History and the particular histories of the country’s ethnic groups who comprise an integral and vital part of this diverse experience. The problem with the traditional method of teaching US History which is still utilized within our schools is that it presents our country’s past in a subjective and one-sided manner, distorts factual events and often descends into idealistic and nationalistic propaganda. This biased and archaic historical content being taught within the nation’s classrooms is in essence a course that primarily teaches Eurocentric-white studies and a very poor and inaccurate one at that. Such a narrative and flawed historical method generally excludes the contributions of women and minorities and stresses the exaggerated role of heroic white male figures. This deficient academic method lacks a rigorous historical analysis and conveniently obscures the cause and effect relationship of objective events and the historical lessons to be learned from them. Such a traditional practice of historical exclusion and biased selectivity has relegated ethnic histories to the sidelines as if they were mere appendages and after thoughts of the American experience. Doing so, violates the methods of scientific historiography that require an all-sided and inclusive approach to accurately narrate and record human events within a society. This existing vacuum has allowed the continuation of a distorted interpretation of US History that is narrow in scope, divisive and exclusionary in its narrative of minority peoples.  Mexican-American History is an integral part of the history of the Southwest.
These courses enhance student’s historical perspective and cultural tolerance
Courses that teach diverse histories and cultures assist in developing a student’s academic perspective and their appreciation for the past by filling in the existing gaps within US History. A gaining of knowledge and awareness of the contributions made by various ethnic groups in the building of our society also creates an attitude of mutual respect and an ability to coexist with others on an equal basis. Also, the instilling of a positive sense of dignity, pride and self-esteem within students will motivate them to succeed academically as these young people will ultimately contribute to the well-being and future of their  communities. An intolerant society such as ours drastically needs to develop a stronger sense of tolerance and appreciation for the rich distinctiveness possessed by the numerous ethnic groups and cultures that inhabit our country. As students in ethnic studies courses learn the principles of inclusion, tolerance and an appreciation for diversity, this will ultimately contribute to a much more politically tolerant and multi-cultural human mosaic within our society that contains many rich colors and varied textures. Those obstructionist elements who oppose the creation and necessity for ethnic studies courses and programs stand on the side of narrowness, sectarianism and an ideological attitude that promotes exclusion and disunity among US ethnic groups. Such outdated views are in the process of decay and dying out and need to be pushed aside as they should no longer have any historical place within our present society.

Eliminating historical amnesia and segregationist thinking and practices
The traditional practice within our society of utilizing historical amnesia and exclusion is driven by a dominant ideological outlook of national chauvinism which has been deeply ingrained within this country since its inception and has been used to uphold a social system of white male supremacy and racist practices. The traditional use and method of historical amnesia denies that any worthwhile contributions have been made by minority groups to the development of our society and has also reinforced the rationale for justifying a de facto system of segregation within this country. According to this centuries-old Euro-centric historical narrative, minority groups are viewed as ‘foreigners’ on the fring of society who have sat passively on the sidelines while European descendants actively and heroically created an ‘exceptional’ American history guided by the mystical hand of ‘Manifest destiny’. Thus, this flawed and selective world outlook and set of idealist beliefs which utilize racial supremacy and historical amnesia have been the ideological foundation for reinforcing segregationist thinking and practices within this country for over 350 years. 

The present remnants of segregationist thought and norms within our society which are hidden and promoted under the euphemistic term “American values” will remain firmly entrenched unless they are dug out and exposed to the sunlight of objective historical facts. These poisonous ideological roots comprised of national chauvinism and white supremacy and the distorted historical method used to promote exclusion and discriminatory practices need to be eradicated once and for all. This is the rationale and urgent necessity for the implementation of ethnic studies courses. In order to cure the ills of society, we need to cure the deeply ingrained chauvinistic disease infecting it. If this country possessed a truly objective, scientific and inclusive approach to interpreting and recording history which treated all ethnic groups with equity and respect, then, ethnic studies courses would not be necessary. Unfortunately, this is not the case,  reality dictates that we take action to cure this ideological and academic disease that still plagues our society.
Break the bonds of historical deception and unshackle truth & justice.

A unified plan is needed to make the teaching of ethnic studies a reality.
The demand for ethnic studies courses and programs is not a mere luxury or simply some type of enrichment course to be given to us in a charitable manner. Such a demand is much more fundamental and substantial and is a key component of the long overdue need to achieve a level of historical parity, respect and unity among all ethnic groups that constitute the US multi-national state. This requires a strategic objective, clear political tactics and an organizational plan which clearly states that qualitative ethnic studies courses are to be instituted and required within the k-12 public schools and particularly those attended by minority students. In addition, a clear rationale and broad-based political explanation needs to be widely distributed to educate and gain the support of students, parents and community persons as to why such courses are an educational necessity. In order to achieve this objective of ethnic studies a plan of action is required which forges alliances between minority and progressive organizations and all of those who agree with this objective and political demand. The movements and actions now taking place in various states are fragmented and need to become politically linked on a national level in order to extend their scope of work, strengthen their ranks and move us forward organizationally in a united front. Those sectors on the political right who are opposed to these political and academic changes possess the unity and financial strength to resist such a fundamental change and will do so in a fierce manner. Time and demographics are on our side, but a long-range plan and coordinated tactics to achieve this just demand and right to have ethnic studies courses will allow us to progress much faster toward our ultimate goal. Existing band aids such as Hispanic Heritage Month created by Ronald Reagan and some festivities on Cinco de Mayo will not suffice for what is really needed to fix this embedded historical problem. Furthermore, the right to be provided with ethnic studies courses should not be reserved solely for college students, but needs to be made accessible to all minority high school students. Also, the content of these courses should not be limited to being an abstract intellectual exercise for students that focuses solely on the past or simply a self-esteem class. Rather, students should be taught and trained to link theoretical and historical work within the classroom to practical problem-solving and constructive work within their communities. This creative linking of theory and practice will develop a new generation of leadership that will ultimately guide us forward in the quest for historical equity and social justice.

The struggle in Tejas for M.A. Studies has progressed due to strength, unity & action

Copyright, October, 2014: Jimmy Franco Sr.
Facebook:Jimmy Latinopov   Twitter @xicanomc

 

Repeat performance: NJ school blocking faith-based club 
Bob Kellogg (OneNewsNow.com) 
Wednesday, October 08, 2014
Click here: Repeat performance: NJ school blocking faith-based club

A legal organization devoted to protecting religious rights says a New York high school is again denying a religious club equal access – and is risking an expensive lawsuit in the process.

Last year Ward Melville High School relented and reversed its decision to ban a faith-based club from access to school facilities like other clubs at the school enjoyed. But Jeremy Dys of the Liberty Institute says the Long Island school is back at it again, this year denying access to a group called Students United in Faith – ostensibly because the club didn't have the minimum number of members participating (20).

"... The Equal Access Act guarantees them the right to be on campus," Dys emphasizes. "This school ... needs to learn the lesson that Christian clubs can be on campus. They cannot kick them off the school grounds."
The school was "put on notice" on Monday in a letter from Liberty Institute that also establishes a deadline of Thursday (October 9) for the school to reconsider its position and grand the club's request to be formally registered. The Liberty Institute attorney says if school officials don't relent, they could suffer substantial financial loss.

"This has been settled law for a long, long time," he points out. "And so what the school is going to face here is a very expensive litigation for the people of Long Island to be able to come to the same conclusion that the Supreme Court has held for many, many years now that basically says this: Christian clubs can meet on campus just like any other extracurricular club can."

Dys says he can only assume the school has been receiving wrong information for years about what's constitutional and what isn't.

Sent by Odell Harwell   odell.harwell74@att.net 

 


CULTURE

In Memoriam: Lázaro Cárdenas altar
Latino Virtual Museum Día de los Muertos interactive iBook!
1994, Day of the Dead Calaveras Poetry Contest by Mimi Lozano
Book of the Undead, New Mexico Goblin and Ghost Folklore  
        by Ray John De Aragon
Our America: the Latino Presence in American Art
Celebrating a Partnership of Two West Coasts by Jake Cigainero
2014 Fall Tour: Jose-Luis Orozco Bilingual Educator, Children's Author 
What Happens when piece of street art cleverly interacts with nature. . .
Hispanic Weavings: October 16- January 1, 2015
"El Boxeo" Charity Screening
 

In Memoriam: Lázaro Cárdenas
National Hispanic Cultural Center, Albuquerque, New Mexico, 2008
C A L A C A  A R T S ~ Catalina Delgado-Trunk
 
Now available for download through iTunes U: Smithsonian Latino Virtual Museum Día de los Muertos/Day of the Dead interactive iBook! Learn about its Pre-Columbian customs & beliefs through interactive pages with pop-up videos, LVM signature Day of the Dead 3D collections, interactive altar and gallery, interactive sugar skull fearture, poetry sound bytes, and Calaveras on Wheels lesson plans based on Smithsonian research, scholarship and collections. Support for this iBook courtesy of The Walt Disney Company.

Sign up to receive weekly email updates for the 2014 Smithsonian Latino Virtual Museum Dia de los Muertos (Day of the Dead) Real/Virtual Celebration! #LVMDayofDead and @Smithsonian_LVM

For more information on the LVM Day of the Dead Festival, and for a complete listing of events and map, visit the latino.si.edu then click on the sugar skull icon. Stay tuned for weekly email updates for the 2014 Smithsonian Latino Virtual Museum’s Día de los Muertos (Day of the Dead) Real and Virtual Celebrations!
You can experience our real and virtual celebrations in multiple ways! Watch and participate in live mobile broadcasts on LVM’s Ustream channel featuring author and artist Sandra Cisneros installing her Day of the Dead altar at the National Museum of American History. Learn about the cultural and historical aspects of the altar through interactive, online 3D animated activities; share real-time photos and stories from your own Día de los Muertos celebration using the hashtag #LVMDayofDead on Twitter and Instagram @Smithsonian_LVM,; and experience our celebration live in the Avatar-based virtual world Second Life!
For more information on the LVM Day of the Dead Festival, and for a complete listing of events and map, visit the latino.si.edu  then click on the sugar skull icon.

Source: Smithsonian Latino Center
600 Maryland Ave. SW, Suite 7042
Washington, DC 20013

Add us to your address book 
newsletter@si.edu 
 

DAY OF THE DEAD CALAVERAS POETRY
1994

Editor Mimi:  Twenty years ago, as President of the Society of Hispanic Historical and Ancestral Research, a member of the The Mexican-American Arts Council of Bowers Museum, plus a member of the National League of American Pen Women, I thought it would be lots of fun to hold a community- wide Calaveras Poetry Contest. It would support Dia de los Muertos activities, would encourage writing,  would be cross-cultural and reflect on intellectual, humorous tradition of the Mexican culture.  The Calaveras Poetry Contest was held in English and Spanish.  The goal was to get both English classes and Spanish classes involved. 

The Orange County Register, our local newspaper. Excelsior, the Spanish language newspaper, and the Department of Education assisted our outreach to the community.  It was lots of fun.  All ages were involved and the winners reflected the mixed ethnicity of Orange County, California. The winners were announced at two Calaveras reading events, which attracted full audiences. 

I decided to share the organizational process to suggest and encourage readers to run Calaveras contests in their community. This year is maybe too late, but perhaps next year could be considered.

 Following is the information distributed for the contest.

DAY OF THE DEAD 1994 POETRY CONTEST

The Mexican-American Arts Council of Bowers Museum of Cultural Art is planning special activities to celebrate the Day of the Dead, usually observed the first two days of November. The Council is dedicated to increasing understanding and respect for the culture and traditions of Mexico. Day of the Dead is marked with many joyous rituals of reverence for the dead. Skull and skeleton symbols are seen in figurines, toys, cakes, candy, decorations. Altars are mounted and offerings made to departed loved ones. Many of these customs can be traced back to the indigenous people in Mexico before the Spanish came. Unknown is the specific origin of the tradition of writing and sharing poems during this holiday.

Credited with promoting the practice of writing poems during the Day of the Dead is Jose Guadalupe Posada (1852-1913) Mexican graphic artist, draftsman and lithographer. Posada produced many prints with skulls and skeletons engaged in daily actvities. His prints were distributed inexpensively and extremely popular. Posada used his "calaveras" (skull) prints as social reportage, for satirical political and social comments. Other artists and writers joined him in this practice. What evolved was the tradition of writing humorous poems decorated by calaveras.

In Mexico now, traditional four line poems are written by everyone as witty epitaphs, comments on the personality or behavior of someone. They are shared in offices, at home, in schools, in parks, everywhere, printed in newspapers, sold as special editions in separate sheets, and read over radio. Poems written by newspaper and other communication professionals can be biting commentaries. Poetic exchanges between friends, family, and associates are lighter, friendlier, good-natured humor.

The Day of the Dead Poetry Contest is being coordinated by The Mexican-American Arts Council, the Society of Hispanic Historical and Ancestral Research, Excelsior, National League of American Pen Women, Inc. and the Orange County Department of Education.

PRIZES: Six cash awards will be given.
$50. First place, Spanish, in each category A, B and C 
$50. First place, English, in each category A, B and C

ANNOUNCEMENTS OF WINNERS:
Holy Sepulchre Cemetery, Orange, CA October 29
Bowers Museum of Cultural Art, Santa Ana, CA October 30

PUBLICATION OF POEMS: Excelsior and Orange County Register
RULES:

1. No limit on the number of submissions
2. Must be unpublished, original poem
3. One typed poem per page
4. Send the bottom half of the other side of this flyer with the One-Time-Only permission signature
5. DEADLINE, postmarked, on or before September 23, 1994

Information on the TRADITIONS OF WRITING CALAVERAS was distributed. There is considerable information online now, on writing Calaveras. The information below has been expanded.

A Calavera refers to imaginary obituaries (obituaries are short notices in newspapers announcing deaths of people known by the readers), which appear on newspaper broadsides all over Mexico. Poetic obituaries, or Calaveras,, humorously criticize well-known individuals who are very much alive.

Calaveras are usually considered popular" literature, that is, literature which is easily understood and appreciated by the majority of. people and which deals with topics of tangible, immediate concern. Calaveras became especially popular in the late 19th and early 20th centuries. Jose Guadalupe Posada Mexican, 1851-1913, journalist and printer is considered very instrumental in popularizing them.

Because of their popular nature, Calaveras are a very effective, far-reaching means of bringing about moral and political reform. Moreover, they promote a useful reflection of the feelings of ordinary people a the time they are written. Calaveras are also considered a form of satire. A North American writer M.H. Abrams, defines satire as: The literary act of diminishing a subject by making it ridiculous and evoking towards it attitudes of amusement, contempt or scorn.

Many Calaveras have been written about individuals in various professions: butchers, teachers, priests, housekeepers, artists, mail carriers, doctors, governors, shopkeepers, etc. Writers of Calaveras have satirized them all. However, sometimes these Calaveras are also written in memoriam of them.

The Mexican Revolution inspired the writing of many Calaveras criticizing the revolutionaries under Francisco Madero as well as the deposed government of Porfirio Diaz.ln 1847, Mexico's first illustrated newspaper appeared under the name of El Calavera. Because of the approach of the newspaper, which was highly critical of the existing government, its editors were arrested within a short time and the paper closed.
http://vashonsd.org/teacherweb/levinson/docs/Day_of_the_Dead.pdf

The custom of writing Calaveras resembles the pasquin of Spain. The pasquin was an anonymous written attack posted publicity. Spanish poet Jorge Manrique was famous for his epitaphs.. Hernan Cortes may be responsible for the introduction of the pasquin to Central America. Cortes once composed a pasquin to respond to some insulting graffiti, which had been written about him.

Although calaveras are usually written about public figures and politicians and are often published in newspaper to satire or criticize them. More often, though, Mexicans come up with these playful rhymes to tease their friends or family members, and frequently illustrate their calaveras with silly images of skulls and dancing skeletons.

The following common references to Death that often appear in calaveras: La Calaca (the skeleton), La Flaca (the skinny lady) La Tilica (the really skinny lady), La Huesuda (the bony girl). This suggests that generalizations concerning teachers, reporters, politicians, doctors, dentists, newsmen, computer geeks, surfers, California girls, mailman, plumbers, etc. could be the subject of Calaveras.

Examples: Not all Calaveras rhyme. Some Calaveras are short two lines poems, while others are very long. Seldom is a Calaveras more than 10 lines. In this case the pattern is two line rhyming couplets. Sometimes the pattern is ab ab, with the first line rhyming with the third line, and the second line rhyming with the fourth line.  A couple of brief example found on the web:
My friend Pete is in the grave.
He worked until his dying day.  like a slave.
It's too bad, his fancy cars
are now the property of his brother Lars.
Please don't Ben Laden demean
offended, he can really be mean.
The Koran burns in a little pile,
better that then a mile high hole.
There’s a mean old lady that lives next door
She yells and she screams and stomps on the floor
One day she sneezed so hard that her hat fell down
I picked it up and looked at her frown
She was really a skeleton from her toes to her head
Don’t be scared, one day you’ll look like me, she said!
Is an honest truth
which this phrase says
that only the unborn
will never become a skull.
        ~ Antonio Vanegas Arroyo:
Read more at:  http://www.quickenloans.com/blog/hispanic-heritage-month-day-of-the-dead#Bi6rcdrW4TUKC1UL.99
Calaveras were also dedicated to working class people, always with a hint of sarcasm and humor that we all must die. As stated in a stanza published in a flyer in 1906 by the printer and editor Antonio Vanegas Arroyo:
Mexican satiric poetry was born as a result of the influence of the Spanish culture, mainly after the arrival of the conquistadors at the start of the 15th century. By then, the Iberic peninsula’s inhabitants had been throwing well-rhymed critical, mocking or cutting remarks at each other for more than 100 years.

Among that satiric poetry, which greatly entertained the Spaniards there were also the so-called Dances of Death.The Dances of Death were a medieval tradition throughout Europe. These dances were a literary expression of the thousands of people who died because of the common plagues during the 12th, 13th and 14th centuries.These dances included poems that were presented in a theatrical performance. At first they had a moralizing Christian theme, but eventually became mordant and critical, exposing the excesses and the injustice of the established system.The themes of Dances of Death always described the final hour for common society characters: Kings, archbishops, priests, soldiers, governors, merchants, carpenters, the poorest artisans, peasants… Death would always take them along in a sinister dance from this life and into the underworld. This feeling of a “democratic underworld” is the connection of this 14th century genre with the Mexican calavera.

The Mexican calavera, according to Domingo Argüelles, is described as “retaliation against those who would always win while alive.” With a calavera, the most alive are sent to the cemetery; the “most alive” meaning those who think themselves clever, or with a better position than everyone else are still headed to the same place.

The calavera became a journalistic genre at the end of the 19th century during the regime of Portfirio Diaz. The flyers that circulated during those times included angry verses against the dictator Diaz, and his cabinet members.

Calaveras were also dedicated to working class people, always with a hint of sarcasm and humor that we all must die. As stated in a stanza published in a flyer in 1906 by the printer and editor Antonio Vanegas Arroyo:

Artist Jose Guadalupe Posadas collaborated with Arroyo. Posadas’ work can be attributed to the popularity of the calavera. A masterful illustrator with great ability to communicate political ideals, He defined a century ago what prevails as the graphic calavera’s image: skeletons representing and mocking those who still live.  —Spanish-English translation by Carmen Ruiz
http://news.newamericamedia.org/news/view_article.html?article_id=43ed51db25f3d27c6aa581f9e2ce65e1  

My Dad, poor man
died a pickled drunk.
Sadly, he learned too late,
 liquor is just. . liquid junk.
~ML

 

New book, Fall 2014 by Ray John de Aragon  rdearagon@llschools.net

 

 
Our America: the Latino Presence in American Art

Latino art: more questions to answer
A survey that is sometimes contradictory and confusing

By Sophie Rou Davies. From Frieze New York daily edition
Published online: 10 May 2014

The Miami-born sculptor Teresita Fernández is one of the artists included in the survey.
Photo: Adam Golfer

In one of the introductory essays in Our America: the Latino Presence in American Art, the curator E. Carmen-Ramos explains that the book begins from the “simple assertion” that Latino art is an integral part of the art of the US. But the more one reads this ambitious book, the more dissatisfied one becomes with the very term “Latino art”—which is precisely, it would seem, the aim of the authors.
This survey, which was published to accompany an exhibition of the same name that closed in March at the Smithsonian American Art Museum in Washington, DC, is an overview of so-called Latino artists working in the US from the mid-20th century to the present day. It begins with a two-pronged, seemingly contradictory claim: that Latino art is already integrated into the art of the US, but also that the authors wish to “support the meaningful integration of Latino art into American art”. Which raises the question: is Latino art integrated into the art of North America or not?
This is a difficult question to answer. It is this grey area that the book explores, and its attempt to change perceptions about an under-represented artistic form is a noble one. What’s more, with more than 50 million people in the US identifying themselves as Hispanic or Latino, surveying Latino artists in this way is a challenge—but one that needs to be undertaken (there are frequent complaints that Latino artists are under-represented in major American museums). More challenging yet, a number of Latino artists working in the country in the 20th century showed no interest in asserting their ethnic identity. Rather, they worked within mainstream contemporary traditions and some even pioneered new movements.

Arguably, this is where the book becomes more interesting. Of the 72 artists covered, only some of them are concerned with so-called Latino themes. Others were distinctly unpoliticised in their approach to art.
Take, for instance, the Miami-born sculptor Teresita Fernández, who creates immersive works, often using processed materials that suggest natural forms. Her work is said to build upon the tradition of Minimalist sculpture, and the book cites artists such as Richard Serra and Robert Morris as her predecessors. 
Fernandez, however, does not link her artistic practice to her Latino origins, and the book does not attempt to either. She is already a lauded artist, having received a Guggenheim Fellowship in 2003 and the MacArthur Foundation Fellowship in 2005. She was appointed to the US Commission of Fine Arts in 2011. The danger here is that the authors are appropriating a successful artist, whose Latino “credentials” are unclear, to make a point about the integration of some artists into American culture. With the authors pushing their argument to its limits, one occasionally feels that they are stretching their definition of Latino art too far. 

This also helps to shake the foundations of the book itself, which are already precarious. At no point do we feel relaxed about what the term “Latino art” is meant to describe. Given the authors’ endless questioning of
what the phrase actually means, the book can, at times, feel like a dry academic exercise.

It might have been more useful to focus the book, and duly the exhibition, on several smaller movements or periods within Latino art. The Chicano Movement, fighting for Mexican-American civil rights, which emerged in the 1960s, would be an obvious choice. The book weaves this politicised movement into its overall narrative, but its insight is limited, presumably because the authors did not want to prioritise one movement or artist over any other. Unfortunately, this means that we are in danger of finishing the book knowing everything, and nothing, about Latino art. We have a very good notion of the number and diversity of Latino artists working in the US, but it is hard to see how they fit together. The term “Latino” also starts to seem slippery and evasive.
What we do know is that there are no easy answers to the question “what is Latino art?” This book is an extensive inquiry that is as fascinating as it is confusing. It lacks uniformity and cohesion, and does not create an easily digestible definition of Latino art—but in the end, this is perhaps the book’s greatest strength. In giving a broad and diverse account of the different individuals of Latino origin at work in the US, the book challenges preconceptions. 
By the end, we have a true sense of the movement and diversity that characterized the latter half of the 20th century, politically, socially and artistically. For those interested in a realistic picture of artistic diversity, this is a worthwhile, if at times arduous, read. 

Our America: the Latino Presence in American Art by E. Carmen-Ramos; introduction by Tomás Ybarra-Fraustro Dan Giles, 368pp, £40 (hb)
 
Celebrating a Partnership of Two West Coasts
Mexican-American Street Art From Los Angeles Comes to Bordeaux

By Jake Cigainero, Sept 9, 2014
BORDEAUX, France — Walking with Richard Antony “Cheech” Marin and John Valadez through the Center of Contemporary Visual Arts  is like joining them for a stroll down memory lane.

"Half-Ass Donkey," by Albert Lopez, part of the "Chicano Dreams" exhibition at the Museum of Aquitaine in Bordeaux, France.
CrCourtesy of Albert Lopez/Cheech Marin Collection

Mr. Marin, an art collector better known as half of the Cheech & Chong comedy duo, and Mr. Valadez, one of the foremost Chicano artists working today, smile nostalgically and chat about their youth in the Mexican community of East Los Angeles while browsing artworks showing their friends dressed as farcical characters in photographs and films.

“Asco was like the Chicano Warhol on the West Coast,” said Mr. Valadez, referring to the Los Angeles art collective whose work is being shown in the southwestern French city of Bordeaux until Sept. 21.

The show, called “No Movies,” is part of a citywide commemoration of the 50-year anniversary of Los Angeles and Bordeaux as sister cities. The full lineup of events, which started in June and will continue through Nov. 10, includes an independent film festival, concerts, urban art exhibitions and a photography show of the American West called “Road Trip.” The Center of Contemporary Visual Arts and other spaces are hosting works by Los Angeles artists like Aaron Curry and Mike Stilkey alongside local artists.

"Autumn," by Patssi Valdez.  Vivid colors are a typical feature of Chicano art.CreditCourtesy of Patssi Valdez/Cheech Marin Collection

The idea that Los Angeles and Bordeaux could be twinned makes sense once you visit Bordeaux, a city with a West Coast vibe of skaters rolling down the streets on boards and blades.

“The relationship between the sister cities has always been important both in terms of academic and economic ties, specifically with wine and aeronautics,” said Fabien Robert, Bordeaux’s deputy mayor for culture and heritage. “The 50th anniversary was an opportunity to highlight the shared dynamics of cultural exchanges between our two cities.”
The star of the cultural exchange is Chicano art, with the Museum of Aquitaine at its center. The museum, whose permanent archeological collections reflect regional history, unveiled in June a temporary mural by Mr. Valadez affixed to its facade, and is hosting “Chicano Dream,” featuring selected works from Mr. Marin’s private collection, until Oct. 26.

Mr. Valadez spent six weeks in residence painting the mural, intended for donation to the city of Bordeaux. It shows young people parked on a beach in a French car — a Citroën — between a Cadillac and a low rider, a car with a modified, low-slung chassis that is an emblem of Chicano culture.

"Portrait of Marissa in Blue Dress," by Yolanda Gonzalez
“Chicano art is really about identity and storytelling,” said Mr. Valadez, his skin flecked with cracking patches of paint from making finishing touches to the mural. “We are Americans, most importantly, but it’s also about embracing our ‘Mexican-ness’ and expressing where we’re from.”

"Portrait of Marissa in Blue Dress," by Yolanda Gonzalez. Credit Courtesy of Yolanda Gonzalez
Like the social realism of the Depression era that depicted the plight of the working class, Chicano art was born primarily from a social movement. The term “Chicano” was originally used as pejorative slang for first-generation Mexican-Americans born to migrants. In the 1960s, young people reclaimed the word as a term of empowerment during the era’s civil rights movement.

“Before Chicano, you were Mexican-American,” Mr. Valadez said. “We hated that. But it didn’t matter what others called us, because we defined ourselves on our own terms.”
The first manifestations of the new art form were murals in the Mexican-American neighborhoods of Los Angeles. Without galleries or recognition by formal institutions, street art offered a fast route for Chicano artists to show their work on a broad scale and to connect with their community.

Mr. Marin, whose records and satirical films with his comedy partner Tommy Chong found mainstream success in the 1970s and 1980s, owns one of the largest collections of Chicano art in the world.
A solemn portrait of him as Cheech by Carlos Donjuán greets visitors entering the main gallery of “Chicano Dream,” which features 70 works spanning 1980-2010 by some of the movement’s biggest names, including Frank Romero, Wayne Alaniz Healy, and Patssi Valdez.

A painting by Albert Lopez Jr. of a donkey standing in a paint bucket with its head painted like a zebra is a fitting allegory of the Chicano struggle for identity, Mr. Marin said.

“Am I American? Am I Mexican? Well, I’m both,” he said. “Every generation starts with political art because they want to identify with the community. Then they go into their own artistic personal concerns. Chicano art is quintessential American.”

The issues addressed in Chicano art are relevant to immigration debates today, according to Susana Smith Bautista, an art historian and expert on Latino art who has served as the executive director and curator at the Mexican Cultural Institute of Los Angeles. “When you think about modern Europe and issues of cultural change, diversity and migration, it’s no different than the challenges we’re facing,” she said.
The spectrum of styles and media has expanded to include graphic design and screen printing, as seen with Melanie Cervantes’s and Jesus Barraza’s bold, one-dimensional posters lining the corridor leading into the main exhibition.

When Ms. Cervantes, 37, first connected with Chicano art, she said the thrust of the social movement was over, but was still being fought. “It was an unfinished struggle,” she said. “We needed to protect and continue those gains.”
Though Chicano art has been shown in formal exhibitions at the Los Angeles County Museum of Art and at the Pompidou Center in Paris, Ms. Cervantes said it was “emotional” nonetheless to see their work honored in a museum in France.

Ms. Cervantes bases some of her work on cultural elements like the Day of the Dead, the Mexican interpretation of All Souls’ Day. But her work also includes social messages about women’s rights and the Arab Spring protests.


Ms. Bautista said that artists are often reluctant to be put into groups, such as nationality or style, and Chicano artists today are no different. The movement, she said, has become more individualized, with newer generations working with themes outside tradition to express personal interests.

Or, as Mr. Valadez put it, “You start out wanting to be an artist that is Chicano. Then you just become a Chicano who is an artist.”

Sent by Roberto Calderon, Ph.D.  beto@unt.edu 
 

Fall Tour: Jose-Luis Orozco Bilingual Educator, Children's Author 

I will be visiting the cities listed below this fall and am available to visit your community. I would be delighted to present a children's concert, family literacy activity or professional development training.

Together we will enjoy fun and exciting music that will make your kids sing, dance, clap and laugh all while learning basic language and literacy skills that engage them in an interactive musical experience!

 

Este otoño, visitaré las siguientes ciudades y estoy disponible para presentar conciertos para los niños y sus familias con actividades de lecto-escritura y también talleres de capacitación para el desarrollo profesional de maestros y bibliotecarias.

Juntos nos divertiremos con música y ritmo que harán a sus niños cantar, bailar, aplaudir y reír mientras aprenden destrezas básicas del lenguaje y de la lecto-escritura además de participar en una experiencia musical interactiva!

Fall Tour Schedule
Oct 30  Bakersfield, CA
Nov 3  Round Rock, TX
Nov 3-4  Austin, TX
Nov 5-8  Dallas, TX
Nov 12  Incline Village, NV

Nov 12  Truckee, CA
Nov 13  Sacramento, CA
Nov 14  Davis, CA
Nov 19-22  Santa Fe, NM
Dec 4-6  Chicago, IL
Dec 21  Berkeley, CA

 

What Happens when piece of street art cleverly interacts with nature. 


http://themetapicture.com/what-happens-when-pieces-of-street-art-cleverly-interact-with-nature
 
Do go to the site . . .  fun and creative street art. 


Sent by Jose M. Pena 

 
Gallery Opening Reception: Thursday, October 16, 6:30 p.m. | Free | Donations welcomed
Gallery Tour: Thursday, November 6, 7:30 p.m. | Free | Donations welcomed
Rich textures, brilliant colors, and endless stories will fill the Muckenthaler galleries in October. Join us for a special opening reception of Hispanic Weavings: The Romero Collection Of Blankets From The Rio Grande Valley, Mexico, And South America on Thursday, October 16 at 6:30 p.m. A dance performance will be followed by light refreshments. This event is free and open to the public.

Celebrated Los Angeles artist Frank Romero has been collecting Hispanic blankets for more than thirty years. Hispanic Weavings will include examples of blankets from the Rio Grande Valley, Mexico, New Mexico and South America. Among the collection are several examples of the Mexican saltillo revival styled weavings from the 1920’s, as well as earlier examples of saltillos dating back as far as the 1860’s. The exhibition also includes colorful Navajo blankets, some using only natural dyes and natural wool colors and 20th Century examples of brightly colored Peruvian weavings.
Frank Romero has featured some of the weavings in his paintings over the years, and has even designed one weaving that will be featured in the show. The artist, who lived in New Mexico for several years, has steadily added to his collection through the decades, and expanding it to include examples form different traditions and time periods.

For more information about our performances, galleries, special events, classes, or to purchase tickets 
please call 714-738-6595 or email info@TheMuck.org  
If you are having trouble purchasing tickets/classes at the membership rate please contact Janette at janette@themuck.org

Sent by Frances Rios  francesrios499@hotmail.com 
 
"El Boxeo" Charity Screening

About the Film
A documentary about race, language, politics, culture… and boxing. EL BOXEO tells the dramatic and timely story of the emergence and dominance of Latinos in what was once considered the traditional all-white sport of boxing. The film illustrates the evolution of the sport as Latino fighters exploded onto the scene and reveals how these immigrant pugilists redefined the world of boxing. Featuring some of the biggest names in boxing: Oscar De La Hoya, Sugar Ray Leonard, Sergio Martinez, Fernando Vargas, Julio Cesar Chavez Sr., Bob Arum, Mauricio Sulaiman, Ray Mancini, Mia St. John, Larry Merchant, Jimmy Lennon Jr., Canelo Alvarez, and many more.

 


EL BOXEO is as much of a film about Latinos in boxing as it is about the immigrant stories that reshaped the sport.

Pepperdine University | University Alumni Affairs
24255 Pacific Coast Highway, Malibu, CA, 90263-6190 | Phone: (310) 506-6190

Sent by Lorri Frain  lorrilocks@gmail.com 

 


BOOKS 

PRINT MEDIA

Somos Primos, published 1990-1999 available on DVD
NAHP's José Martí Awards are a Reflection of the Strength pf Hispanic Print
         by Kirk Whisler
An Immigrant’s Journey in Search of The American Dream, 
        by Mateo Camarillo
How the Garcia Girls Lost Their Accent by Linda Alvarez
Spanish Hapsburg Trilogy by Linda Carlino
La Belle Créole: The Cuban Countess Who Captivated Havana, Madrid and
        Paris by  Alina García Lapuerta
Our Sacred Maíz is our Mother: Indigeneity and belonging in the Americas 
        by Roberto Dr. Cintli Rodriguez
Diccionario, Clave Del Inglés by Carlos B. Vega, Ph.D.
 

Somos Primos, print published 1990-1999, available on DVD

Dear Librarians, historians, genealogical societies, Chicano,  Mexican, and Latino American Centers, Archives, Museums, FamilySearch Centers and universities:  

For ten years Somos Primos was published as a print quarterly for the Society of Hispanic Historical and Ancestral Research, SHHAR, 1990-1999. The collection of print issues have been digitized with a JPG format and are now available on one DVD, 770-pages, ten years for $10, and $2.50. for shipping.  Each quarterly is packed with information for the beginner, as well as the advanced family researcher. 

The pages for each year reflect the public history of the group, its growth and expansion. In 1986, the nucleus of the group was first promoted as simply Hispanic Family History Research.  I first prepared and distributed notices and flyers at libraries and family history centers in the Orange County area promoting the activities of the study group, and inviting the public to a weekly family history research support, at an LDS Family History Center. 

As we grew in numbers, we started scheduling quarterly speakers, the group's outreach expanded. The well-known educator and activist, Dr. Julian Nava gave us a real big boost in the public's eye. At the encouragement and push by co-organizer, Ophelia Marquez,  I tracked down his telephone.  However, I was pretty much tongue tied when Dr. Nava answered the phone himself.  In spite of my stumbling in explaining who we were in 1988, Dr. Nava  graciously and generously accepted an invitation to speak to our group.   The chapel, which we had permission to use, was filled.  One gentleman in attendance had traveled a distance and asked me how I was able to get Dr. Nava to speak for our group.  He said, "I have been trying for years, without any luck. How did you do it?"  I shared that incident with Dr. Nava, Julian recently.  He answered, "How could I say no.  It was your voice."   I think instead, he was an answer to prayer.  His name brought in a full house, and enhanced community interest in searching our heritage.    

We organized with membership dues, selected a name for the organization and for our newsletter,  Somos Primos was mailed, with announcements of our upcoming quarterly meetings, heritage, historical, cultural,  and genealogical activities.  

The Somos Primos DVD is 770 pages of quarterlies, primarily focusing on Southwest history and genealogy, and the involvement of researchers in the activities of finding their roots.  SHHAR, was and is, a self-help group; the pages will reflect that.  As editor, I learned along the way.

1990 7 Pages
1991 40 pages
1992 40 pages
1993 36 pages
1994 95 pages
1995 104 pages
1996 112 pages
1997 112 pages
1998 112 pages
1999 112 pages

Print copies for the above time period are no longer available.  

On the Somos Primos DVD, indexes are available for the first five years (1990-1995) and the remaining quarterly issues each have a Table of Contents.  I think you will find the information interesting and of value, surely worth the $12.50. price.  

To order your copy, please send the information and check to the address: below and expect your 
DVD within 10 days, after your order has been received. 

NAME:
ADDRESS:

CITY: STATE: ZIP:
NUMBER OF DVD'S DESIRED
AMOUNT ENCLOSED:

and MAKE CHECKS PAYABLE TO: SHHAR

PLEASE SEND IT TO SHHAR
P.O. BOX 4911
ANAHEIM, CA 92803

 
HISPANIC MARKETING 101
Volume 12, Number 43, September 30, 2014 
I've been to over three dozen National Association of Hispanic Publications' Conventions over the years and last week's event had a GREAT feel to it. I was impressed with the variety of corporate execs and advertising professionals that supported the event. I salute all those who organized this productive event. We'll see all of you next year in Dallas. 

Media Insights 
The NAHP's José Martí Awards are a Reflection
of the Strength of Hispanic Print
by Kirk Whisler


Hispanic Print continues to be the number one source Latinos turn to for local news with 57% of Latino households using one or more Latino newspapers or local magazines on a weekly basis. There are now local Hispanic publications in nearly every media market across the USA. Combined gross ad revenues grew 13% to$1.15 billion. This is amazing at a time when many medias are lucky to stay at the same level. While these numbers are still lower than the peak Hispanic Print yearof 2007, they are growing. Hispanic weekly newspapers and magazines remain a key strength with a combined total of 465 publications in this category. More Latino publications were audited this year than ever before: 227 publications with a combined audited circulation of 14.3 million. 46% of all Hispanic newspapers and47% of all Hispanic magazines published today did not exist in 2000. No other print media has seen this many start-ups in recent years. An interesting change is that now we are seeing for the first time more magazine start-ups than newspaper start-up. This includes newsprint magazines. Online revues associated with Hispanic publications are approaching the $40 million level.

The 2014 NAHP Convention was certainly held at one of the most beautiful sites thus far for a conference - The Hyatt Lodge at McDonald's Campus on it's own lake, a perfect setting for a conference this size. It was a landmark year for the NAHP's José Martí Awards, the largest Latino media awards in the USA, with 17% of the entries coming from first time competitors, a good sign for the future strength of Hispanic Print. 2014 Winners came from all over the USA: major markets likes Chicago, Los Angeles, Miami and New York; traditional strong markets like Atlanta, Austin, Brownsville, Dallas, Denver, Fresno, Las Vegas, McAllen, Philadelphia,San Diego, San Francisco and Washington, DC; to rapidly growing markets like all over North Carolina, Delaware, Lubbock, Oklahoma City, Savannah, and Tulsa.The NAHP's José Martí Awards are truly a reflection of the continuing strength of Hispanic Print.

Keynote speakers included Steve Kirk of Interise, opening Breakfast; Paul Boyle, Newspaper Association of America, Latina Publishers Breakfast; JohnKimball, Founder of the John Kimball Group, Legislative Luncheon; and Cid Wilson, CEO of HACR, Gala Keynote, Friday. Major Sponsors included Coca-Cola, GM,Herbalife, Macy's, McDonald's, MillerCoors, re:fuel, and Verizon. Exhibitors included Alliance for Audited Media, Family Features, NativeAd, and Universal UClick.Special events included Macy's Hispanic Heritage Night Out in Chicago at Macy's State Street store; GM's Ride and Drive Event; and Macy's Beauty Bar where attendees got pampered by Macy's Beauty Specialists. 

For 2014 NAHP José Martí­ Winners, go to:  https://app.box.com/s/q6e9rnckltc4d1vzg4xv 

Kirk Whisler, Executive Editor
Hispanic Marketing 101 Update
760-434-1223
kirk@whisler.com
 

 
Mateo Camarillo recently published An Immigrant’s Journey in Search of The American Dream, a book where he shares his life experiences, which cover the last 50 years of San Diego’s Chicano community’s history. In the book, Camarillo details his early life in Tijuana and San Diego, his college years at San Diego State University, his time at the Chicano Federation, and his civic participation and business career.

His life is a perfect balance of social activism and business entrepreneurship. As an activist, Camarillo has served as executive director of the Chicano Federation and also worked hard to create a new diverse district in the City of San Diego, which eventually became District 9. As a business-owner, he opened his first McDonald’s franchise in Linda Vista in 1976, he owned six Spanish-language radio stations, and most recently he owns All Amigos Ignition Interlock.

Read More  http://mateocamarillo.com/ 
Mateo Camarillo with President Clinton
“I have found the American Dream,” Camarillo says, “It is not in owning restaurants, radio stations, living in exclusive neighborhoods or teaching at two universities. It comes from the warm feeling all over when you help others.”  ~paraphrase taken from an article by Pablo J. Sáinz

After a lifelong commitment to human rights in San Diego, Camarillo said he is proud of his accomplishments. But his greatest accomplishment, he said, is being able to extend a helping hand to the community. His goal with the book is to inspire others, especially Latino youth.

The story of an immigrant that started as a boy who lived in a cardboard box in Tijuana, Mexico and immigrated to the United States to become a University Professor, a businessman and an adviser to the President of the United States.

http://mateocamarillo.com 
http://www.allamigosignitioninterlock.com   
2250 Logan Ave. San Diego CA. 92113

Sent by Refugio Rochin, who writes:

Dear Mateo:
Congratulations on the release of your autobiography. Amazing life and experience. 
Like Richard Griswold del Castillo, I am sharing the news.  Looks like a solid edition to complement courses in Chicana/o and Latina/o Studies.

Sincere best wishes, Refugio

Refugio I. Rochin, PhD
Professor & Director Emeritus
UC Davis & UC Santa Cruz
Cell: 831-419-2411   Rrochin@gmail.com  
http://works.bepress.com/refugio_rochin /
http://giannini.ucop.edu/Emeriti/rochin.htm 
 

 

 

HOW THE GARCIA GIRLS LOST THEIR ACCENT by Julia Alvarez

I took this picture at the Houston VA Hospital where they were honoring Latinos.  Michael E. DeBakey VA Medical Center - Houston, Texas 


Erasmo "Doc" Riojas
http://www.sealtwo.org 

 
A Spanish Hapsburg Trilogy by Linda Carlino
The books of the trilogy are connected (mother, son, grandson) but each one is a stand-alone read.

Linda Carlino’s awe-inspiring Spain
Posted on April 23, 2014 by lindacarlino

Author Linda Carlino never hoped or intended to be a writer and her beginnings didn’t suggest anything of the kind. Linda was born in a tiny coal miner’s cottage in a small mining village at the southern edge of the Durham coalfield in the Northeast of England.

But she had the rare good luck of being born into a family that loved books and was always reading. Not only did her parents love books, they bought books; they even had a large bookcase to house and protect them; a rare piece of furniture for a two-up two-down miner’s cottage. Of course Linda got the reading habit at a very early age and she had a lifelong passion for history and historical fiction.

Later a five week independent tour of Spain in 1988 turned out to be a real a life-changing event. She became very interested in Spain and its history.

From her travel diary, In her own words: “And then one day we visited the small town of Tordesillas and its castle where Queen Juana I of Spain (Juana la Loca)had been held prisoner for fifty years. The famous travel writer HV Morton gave a brief but rather startling description of her as ‘a maniac dressed in rags crouching on the floor surrounded by dishes of uneaten food’.

Well I needed no more inspiration, I would have to find out more about this “mad” queen; the elder sister of Catherine of Aragon.” After retiring from a very successful and rewarding teaching career she was free for unlimited travel to Spain and had time to learn Spanish and read Spanish sources.
Many days were to follow in the Biblioteca Nacional in Madrid, other public and private libraries in Spain, and the British Library in London.  This led directly to the writing and then publishing That Other Juana and then A Matter of Pride and Wives & Other Women about her son and grandson.  A Matter of Pride (Charles V, Holy Roman Emperor)
In 1557 a prematurely aged, ill, and very irritable Charles V retires to a secluded monastery in western Spain. He brings memories of years in power, military campaigns – and memories of Barbara His major domo freely speaks his mind, other characters tell tragicomic anecdotes and an all-knowing narrator makes sarcastic and funny observations. It all makes for a wonderful story – sometimes tearful, sometimes hilarious.
That Other Juana 
(Juana la Loca)

Juana founded the Hapsburg dynasties of Spain and Austria but her life was ruined by three men: her husband a blatant womaniser and political schemer; her father who betrayed and isolated her; 
and her son who imprisoned her for a further thirty years. Her spirited resistance to this lifetime of barbaric persecution earned her, unfairly, the infamous nickname Juana la Loca, (Joan the Mad).

Wives & Other Women (Philip II of Spain)
At a time when kings were expected to produce male heirs Philip embarked on several dynastic marriages but was always disappointed and frustrated.  The story focuses on these loveless marriages — and his compulsive pursuit of other women. With a background of family turmoil and a court plagued by intrigue and treachery – and the Princess of Eboli.The result is a fascinating and very lively story.

During 2007-08 VeritasPublishing published her Spanish Hapsburg Trilogy: That Other Juana. (Juana la Loca). A Matter of Pride (Charles V, HRE) and Wives & Other Women (Philip II of Spain).  In 2008 Linda was elected a Full Member of The Society of Authors.

In 2009 That Other Juana (Joana, a Louca) was published in Portugal by Editorial Presença (Lisbon) and in January 2012 they published A Matter of Pride (Uma Questão de Orgulho).  In February 2012 her Brazilian publisher Editora Europa (São Paulo) published That Other Juana (Joana, a Louca) in Brazil and after its success they published A Matter of Pride (Carlos V : Orgulho, Poder, Paixão e Arrependimento in September 2013.

 

Sent by John Inclan 
fromgalveston@yahoo.com 

 


La Belle Créole: The Cuban Countess 
Who Captivated Havana, Madrid and Paris 
by  Alina García Lapuerta


Review by Patricia Guadalupe: How A 19th Century Cuban Immigrant Became A Countess And Author by Patricia Guadalupe 

Most of us recognize certain names throughout Latin American and U.S. Latino history – Simon Bolívar, César Chávez and Dolores Huerta, Roberto Clemente or Gabriel García Márquez, to name just a few. Then there is María de las Mercedes Santa Cruz y Montalvo. Never heard of her? Exactly. Author Alina García Lapuerta is on a quest to change that with her new book, La Belle Créole: The Cuban Countess Who Captivated Havana, Madrid and Paris, the first English-language biography of Cuba's first female published author, a socialite and singer who became a big star in 19th-century Paris. Her notable life is also an immigrant success story that resonates with so many of us today, said the book's author.

“I found out about her looking through one of those beautiful coffee table books at a bookstore in Coral Gables, Florida,” said García Lapuerta, a former investment banker who graduated from Georgetown University's School of Foreign Service and Tufts University's Fletcher School of Law and Diplomacy. “She was quoted in there and I became curious. I’ve always been fascinated by history and I was amazed that I had never heard of her, so I started doing research."

Seven years later, the author penned a biography that reads like a novella divided into three parts – the protagonist’s life trajectory in Havana, Madrid, and Paris.  “I felt she deserved a biography and deserved to be remembered,” García LaPuerta told NBCNews.com. “She has a fascinating history.”

JACKET DESIGN BY NATALYA BALNOVA
Book cover, "La Belle Creole: The Cuban Countess Who Captivated Havana, Madrid and Paris" by Alina Garcia Lapuerta.   María de las Mercedes Santa Cruz y Montalvo was born in Cuba into an upper-class family. Her parents left her in the care of a great-grandmother while they went to Spain to serve in the royal court, and brought her to Spain as a 13-year-old.

As García Lapuerta describes in meticulous detail and in a style that easily takes the reader back in time, Mercedes witnessed turbulent events such as Spain's involvement in the Peninsular War with Napoleon Bonaparte’s France. She witnessed the King’s abdication, a long civil war that nearly wiped out her family financially, and life in Spain under Napoleon’s older brother Joseph.

“Many Hispanics can relate to that: you arrive at a foreign country and you do well. It’s a wonderful story of how she overcame obstacles and was very successful at what she did," said the author of the remarkable 19th century Cuban author and socialite.

The young Cuban immigrant eventually married a French general and became Countess Merlin. In 19th century France she became a star of Parisian society, known for her soprano voice and for hosting the city’s most well-known musical salon. She rubbed shoulders with the famous painter Francisco de Goya, composers like Liszt and Rossini, and nobles like the Baron de Rothschild. She also became a well-known writer, publishing her memoirs of her early years in Cuba and then France.

JACQUES DU PATY
A portrait of Mercedes Santa Cruz y Montalvo, known as la "Belle Créole," a Cuban-born star of 19th century Parisian society who became Cuba's first published female author.

After the death of her husband and after an absence of nearly 40 years, Mercedes returned to Havana, writing about her voyage back to her homeland in the Spanish-language Viaje a la Habana (Voyage to Havana). In her time, she was quite famous, even in the United States, where crowds came out to greet her on her visits. She traveled to Cuba only once more before dying in Paris in 1852 at the age of 63.

In describing her fame, García LaPuerta writes that Santa Cruz y Montalvo was what the French called a femme du monde (a woman of the world). “In becoming a femme du monde, Mercedes united the more obvious gifts of beauty, good birth, and culture with the talents of the artists, the attractions of a witty hostess, and the elegance and stylishness of a trendsetter, along with the nurturing soul of a patroness of the arts."

While Mercedes’ story is centuries old, it still has great relevance today within the immigrant community, said García LaPuerta, explaining this applies to her too. Born in Cuba, the author's family left the island like many other exiles and she was raised in West Palm Beach, Florida. She currently lives abroad with her Spanish economist husband and children.

“Like her there are many others. We may not remember them, and you don’t often hear about them or their stories, but they exist and we should know more about them,” said the author.

“We can all identify with her story. She was a foreigner in France and she works in another language and succeeds," said García Lapuerta. "Many Hispanics can relate to that: you arrive at a foreign country and you do well. It’s a wonderful story of how she overcame obstacles and was very successful at what she did.”

It is also an ode to Latinas throughout the years, said García Lapuerta, the story of a a strong woman who led a fascinating life and broke barriers, reinventing herself along the way. “She was a pioneer. She participated in the public arena and stops being in her family’s shadow. She comes into her own.”

The author is hopeful that one day her story on such a transcendental but little-known character in Latin American history will be translated into Spanish to reach a wider audience.

“Like her there are many others. We may not remember them, and you don’t often hear about them or their stories, but they exist and we should know more about them.”

First published October 8th 2014
Patricia Guadalupe is a freelance journalist based in Washington, D.C. 

 

 
Our Sacred Maíz is our Mother: 
Indigeneity and belonging in the Americas
By Roberto Dr. Cintli Rodriguez

I’ve written or edited several books in my life and each of them have been special, especially since most were banned by Tucson’s school district during the state’s infamous battle in Arizona to eliminate Raza Studies, However, this one, Our Sacred Maíz is our Mother, released early by the University of Arizona Press, seems to be a little more special. Perhaps it is so because it speaks to a topic that recognizes no borders and connects peoples from across this continent, and it is a story that arguably goes back some 7,000 years.
The actual title of this book is Nin Tonantzin Non Centeotl. Translated, it means – Nuestro Maíz sagrado es Nuestra Madre – Our Sacred Maíz is our Mother. Only the English appears on the front cover. However, Nin Tonantzin Non Centeotl does appear on the title page, along with the names of 9 Indigenous elders or teachers who contributed maíz origin/creation/migration stories from throughout Abya Yala, Cemanahuac or Pacha Mama – from throughout the continent: Veronica Castillo Hernandez, Maestra Angelbertha Cobb, Luz Maria de la Torre, Paula Domingo Olivares, Tata Cuaxtle Felix Evodio, Maria Molina Vai Sevoi, Francisco Pos, Irma Tzirin Scoop and Alicia Seyler.

Each of the ancestral stories they wrote, or relate, is a treasure unto itself, each from a different people or pueblo from throughout the continent. The same thing applies to the artwork; each one is also a priceless treasure, depicting maíz in a most special way. The artists include: Laura V. Rodriguez, Tanya Alvarez, Grecia Ramirez, Paz Zamora, Pola Lopez, Mario Torero and Veronica Castillo Hernandez.

Already, I have been asked what the primary message of the book is. Each person will take away something different, but for me, my simple answer is that the title and front cover say it all: Nin Tonantzin Non Centeotl – Our Sacred Maíz is our Mother. For some, no further explanation is required.

The message resonates because it comes from somewhere profound… from a place of ancestors. Its message is: We are people of maíz. This is where we come from. This is what we are made of. This is who we are. Most Indigenous peoples form maíz–based cultures instinctively understand this message.

If you are reading this without seeing, or not having seen, the image, the front cover is a genuine amoxtli or codex unto itself, painted by Laura V. Rodriguez. It tells the ancient Nahua story of Maíz from the Chimalpopoca Codex – of the ants of Quetzalcoatl – and how it is that humans received the maíz. Truly, the imagery and message are both stunning. Again, it is a story, one of many ancient stories actually, that is thousands of years old, stories that were initially suppressed during the colonial era, but now are back, not as part of an extinct culture, but as part of living cultures that exist throughout the continent, including in what is today the United States.

More than that, there is a specific message for peoples of the Americas that have been de-Indigenized, disconnected and severed from their traditions, languages and stories: despite 522 years of European presence, most remain connected to maiz culture. In particular, this applies to peoples with Mexican and Central American and Andean origins that live in the United States. And thus the message: Okichike Ka Centeotzintli or “Made from Sacred Maiz.” After all, many if not most of the peoples from these communities eat maíz (tortillas), beans and chile, virtually on a daily basis. Along with squash and cactus, these foods are Indigenous to this continent.

This is not the message brown children receive in school. It is not the message they receive in the media and it is not the message they receive from government institutions.

The message in the book is that they are not foreigners, that they are not aliens and that contrary to what the U.S. Census bureau promotes, that they are not white. Instead, the message is that they are children of maíz – part of Indigenous cultures on this continent that are many, many thousands of years old.

In effect, this message was banned during the colonial era… and also in present-day Arizona… the whole country, actually. This message, in effect, was made illegal (HB 2281) by politicians who think that only Greco-Roman culture should be taught in U.S. schools. Maíz culture is the story of this continent… though in reality, it is one of the great stories of this continent (salmon, buffalo). These cultures produced not simply civilizations, but also produced values and ethos such as In Lak Ech -Tu eres mi otro yo and Panche Be – To seek the root of the truth. And it is precisely these and related values that were continually attacked during that battle to destroy Raza Studies.

But just as knowledge cannot be destroyed, neither can values and ethos be destroyed. Yes, a program was shut down, but that is temporary.

Another part of the message for this continent is, in Nahuatl: non kuahuitl cintli in tlaneplantla: the maiz tree is the center of the universe. The related message is that for those reasons, it is everyone’s responsibility to protect maiz from the multinational transgenic corporations that have literally stolen and hijacked our sacred sustenance. And it is not just the maíz that they have stolen and desecrated; they have done this or are attempting to do this to all of our crops…not just the sacred foods of this continent, but of the entire world. Because indeed we are what we eat, exposure to highly toxic (pesticides and herbicides) and genetically modified foods is highly dangerous, not simply to human beings and all life, but to the entire planet.

More than part of a de-colonial process, writing this book is part of an affirmation that as human beings, we are sacred because our mother is sacred… and on this continent, maíz is our mother.

This book is a compilation of elder or ancestral knowledge from throughout the continent, and as noted, it contains the simplest of messages, contained in both the front cover and the title.

The simple idea of this book was to counter-act… actually this book is not meant to counter anything. It is meant to affirm the thousands-of-years maíz–based cultures – to affirm that we are Indigenous to this continent – and to assert our full humanity, along with our full human rights, this in a society that brands us as illegitimate, unwelcome and nowadays illegal.

As Indigenous peoples continue to affirm: We cannot be illegal on our own continent. And yet more than that, the simple message of the humble maíz is that there is no such thing as an illegal human being anywhere. That is the primary message of the book.

Rodriguez teaches at the University of Arizona and can be reached at: XColumn@gmail.com 
For info re Our Sacred Maíz is Our Mother: http://www.uapress.arizona.edu/Books/bid2497.htm 

Thanks & Sincerely
Roberto Dr. Cintli Rodriguez

 
During the past 25 years, Dr. Vega has written extensively on the plight of Hispanics and their efforts to gain proper recognition for their enormous contributions in the discovery, settlement, and establishment of the United States. His approach is not one of uncovering new, exciting information, but rather one of painstaking research of existing information, that is often ignored or difficult to locate, and incorporating this information into America's historical narrative.

Dr. Vega is a college professor of Spanish language, history and culture, and an accomplished author of 48 books to date, including several best-sellers. He has devoted his entire professional life to advancing the cause of Hispanism and fostering better relations and understanding between Hispanics and the United States. He has done this as a writer, speaker, and a college professor for over thirty years. A graduate of Indiana University in Bloomington and the University of Madrid in Spain, Dr. Vega is presently a professor at Saint Thomas Aquinas College in New York and has taught graduate and undergraduate level courses at leading U.S. colleges and universities since 1964.
 His past work has brought him national recognition and acclaim from the nation's highest leaders and institutions, including President Ronald Reagan, former Chief Justice Warren Burger, U. S. Congress, and the Library of Congress, among many others. He was recently named one of the world's leading Hispanists by the Ministry of Education and Culture of Spain. On May 30, 2013, he was awarded Best Author for three of his books by the prestigious International Latino Book Awards, co-founded by the celebrated actor Edward James Olmos. The three books were: the novel Caminos: La odisea de una familia española en América después de la Guerra Civil Española (Caminos: The Odyssey of a Spanish Family in America After the Spanish Civil War), America’s Charters of Freedom in English and Spanish, and Conquistadoras: Mujeres heroicas de la conquista de America (Conquistadoras: Heroic Women in the Conquest of America).



Latino soldiers
 Cebu, Phillipines, WW II

USA LATINO PATRIOTS

Photo: 2004, Five Medal of Honor Recipients
Play: Roll Call by Alfred Lugo
YouTube:
WWII- Amazing B-17 & P-51 pilots meet.
Heroes Not Forgotten website, requests stories
Video: Ninth WWI Dawn Patrol Rendezvous
Medal of Honor Displayed at Defense Intelligence 
       Agency Headquarters
Book: American by Choice by
Captain Alfredo Fuentes 
B-17 Aircraft story
 

Photo taken ten years ago, 2004 NCLR National Conference, Phoenix, AZ Convention Center
The following Medal of Honor Recipients are deceased. 
1. Joseph Rodriguez died Nov. 1st, 2005.
2. Silvestre Herrera died Nov. 26, 2007 
3. Rodolfo Hernandez died Dec 21, 2013.

 

RIO HONDO COLLEGE TO PRESENT
ALFRED LUGO’S PLAY
“ROLL CALL”
THURSDAY NOVEMBER 6, 2014
FRIDAY NOVEMBER 7, 2014


MR. CHRISTOPHER GUPTIL, THE THEATER AND ARTS DEPARTMENT DIRECTOR PLANS ON HAVING Q & A SESSION AFTER THE PERFORMANCE. MR. JOE LEAL, FOUNDER OF VET HUNTERS, AND I WILL BE HELPING GATHER EXPERTS ON PTSD, TBI, MENTAL HEALTH AND THE VA AS A PANEL TO DISCUSS CURRENT ISSUES OUR VETERANS ARE CONCERNED WITH. IF YOU CAN HELP IN THESE AREAS PLEASE FEEL FREE TO LET US KNOW.
THE HISTORY OF "ROLL CALL"©
MY PLAY

I am, Alfred Lugo, retired and have been involved with seven veteran organizations and have produced many television documentaries and live programs recognizing the contributions and sacrifices of Latino veterans who fought courageously in all conflicts for our United States of America.

In 1980, I realized the lack of positive Latino images in television, theater and the movies. I then began writing my first documentary, "The Men of Company E." My documentary was selected and won third place at the Joseph Papp Museo Del Barrio Film Festival in New York City in 1984. It aired on several Public Broadcasting Stations and air rights were purchased by the Armed Forces Radio and Television Network and aired overseas during Hispanic Heritage Week in 1985.

Comedian Steve Allen recognized the documentary as a movie rather than a documentary. So we made it available to Hollywood producers. They were not interested but we were informed that there were many stories like theirs but of course written, produced and performed by Anglos in Hollywood. By the way, they are still producing WWII movies and still not having Latinos or their stories in them.

Frustration and anger set in and I sat down and wrote my poem on the deliberate exclusion of heroic stories of our Latino soldiers. It was titled. Roll Call

Several years later, still in frustration, I wanted to write a play on Latino Vietnam Veterans. I was stationed at a Medical Evacuation Base where day-after-day I would see many of the Vietnam wounded. I volunteered to help those who could be taken to the base Mess Hall. I met a lot of Latinos with whom I questioned them on what it was like and what they had witnessed. What I heard convinced me that I needed to tell their stories. I wrote my play, "Roll Call." We had a reading at California State University, Los Angeles.

Unable to get it produced it sat on a shelf for 10 years. In 2006 a director friend of mine informed me that a professor Santillan at California State Polytechnic University, Pomona was interested in the play. We formulated a budget and looked for a venue. In East Los Angeles the owner of El Gallo Theater, which was formally a mortuary, wanted to bring the performing arts to East Los Angeles. So we negotiated and produced "Roll Call" for fourteen performances.

Due to the many issues returning soldiers were having coming from Afghanistan and Iraq relating to PTSD, Roll Call came back alive. New interests that made Roll Call and awareness play on PTSD gave it new life. As with my first documentary, "The Men of Company E", an attorney and an author are now writing a book on the Men of Company E which is due to be released in December 2014.

First on the block to produce "Roll Call" is Rio Hondo College on November 6, 2014 and November 7, 2014.

Alfred Lugo
Documentary Producer/Playwright
12902 Helmer Dr. Whittier , California 90602  
(H) 562-696-6204 (
C) 562-706-3286 
alfredo.lugo@verizon.net

BELOW ARE Press Releases and postings in 2007 about "Roll Call"

LATINO VETERANS CELEBRATE VIETNAM VETS WITH PLAY

The El Camino Real Chapter of theThe American GI Forum, California will be presenting Alfredo Lugo’s fictional play, “Roll Call.” The play, directed by Ricardo Lopez, will be performed at the El Gallo Plaza Theater at 4545 Cesar E. Chavez Ave.

East Los Angeles. In the Late 60’s and exploding on the streets of East Los Angeles in August of  1970, the emotional and political seeds of debate towards the Viet Nam War  have taken root. From childhood throughout high school, ROLL CALL is a story  of friendship, a bond that would sustain three friends through the Viet Nam War. One would return a hero. ROLL CALL also tells of the pride these warriors felt  for their fathers who served valiantly and courageously in World War II and who returned to parades and unbridled honor. But for them, their favorite sons, awaiting  their arrival of homecoming was misunderstanding, disillusionment and  despair. They also brought home to east LA and ugly and tormenting secret,  a secret of death.

Performances will begin on August 29, 2007 through September 22, 2007. The Opening Night performance on Wedenesday, August 29th  at 8 p.m. will be followed with a, “Vietnam Veterans Welcome Home” ceremony recognizing ten invited Vietnam veterans and veterans in attendance. Closing Night, September 22 will also have an after performance, “Vietnam Veterans Welcome Home” ceremony. The sponsors will be recognizing ten additional Vietnam veterans. Performances will be Fridays and Saturdays at 8 p.m. with Saturday matinees at 3 p.m. through September 22, 2007.

Source: NALIP
National Association of Latino Independent Produers
August 23, 2007


Rolling out memories
By Mike Sprague, Staff Writer,  Whittier News

POSTED: 08/25/07

EAST LOS ANGELES - Alfredo Lugo of Whittier still remembers his four years in the Air Force, much of which he served in Japan. While there in the early 1960s, he met many Vietnam veterans - who were often wounded - and found many asking questions about the war.

Now, Lugo, 63, a retired documentary producer, has brought out "Roll Call," his 22-year-old, one-act play about several Latino servicemen returning from Vietnam and their experiences.

The play will be performed starting 8p.m. Wednesday and ending Sept. 22 at the El Gallo Plaza Theater, 4545 Cesar Chavez Ave., Los Angeles.

"We're trying to expose what happened in Vietnam for the relatives who don't know what happened to their family," Lugo said.  "A lot of (the veterans) haven't said anything," Lugo said, referring to their war experiences. "A lot refuse to talk about what they did in Vietnam."

The play focuses on two veterans who come home and talk about their experiences. "There was a death in Vietnam and the two main characters were involved in what they believe was a murder," he said. "The play brings forward things that happened in Vietnam, like fragging and the prejudice."

"Roll Call" hits a universal theme of veterans returning home, said Ricardo Lopez, the play's director. "It's about the trials and tribulations of not only going to war, but those on their return," Lopez said. "Most veterans don't come to a structured family. They come home to a fractured family."

In this context, the play is set at a Veterans of Foreign Wars hall. Lugo said the play was derived from a poem he wrote about his frustration with Hollywood and its lack of stories about Latino veterans in World War II.

For example, there was a movie about Guy Gabaldon, who joins the Navy after being rejected twice before - once by the Marines - and then becomes a war hero on Saipan.

"A movie was made about it, `From Hell to Eternity,' but Hollywood had Jeffrey Hunter who was 6-foot with blond hair and blue eyes," Lugo said. "But Guy is like 5-foot, 3-inches. He's a little Mexican from East Los Angeles."  And thus Lugo decided to write "Roll Call."

For years, it sat on his shelf, but he brought it to a couple of readings. Two years ago, Ricardo Lopez heard it and decided he wanted to make it a play.

"I saw there was something really there in what he's trying to say," Lopez said. This is Lugo's first play ever to be mounted as a full theatrical production, although he has written two others that were 30-minute, one-night events for the 11th Airborne.

Lugo has done more than just write the play. He's also helped to raise money for the $16,000 budget needed to produce it. The El Camino Real chapter of the American GI Forum, a veterans organization for Latinos, has sponsored the play.

From 1974-2003, Lugo was an editor and producer for KOCE-TV. He produced several documentaries, including "The Men of Company E," a documentary on World War II Latino heroes. He has shared in an Emmy and won a Golden Mike award.

Lugo, who is a widower with five children, said he has three goals for his future - none of which involve writing any more plays.  

One is to get the Congressional Medal of Honor for Guy Gabaldon and Gabriel Navarette. Navarette is another World II veteran who was highlighted in Lugo's "Men of Company E."

The second is to get veterans who served in Thailand during the Vietnam War and have come down with illnesses caused by Agent Orange taken care of by the Department of Veterans Affairs, he said.

A third is to write a novel. "It's a story I told my wife (Judy)," he said. "It's about a girl going back to New Mexico to find her roots and has to deal with witches."
mike.sprague@sgvn.com

(562) 698-0955, Ext. 3022

Editor Mimi: It gives me much pleasure to share this information.  I have known Alfredo Lugo for close to 40 years, since we were both working at Golden West College.  I was teaching in the drama department and Alfredo was on staff at Channel 50, located on the campus.  His dedication to honoring our Latino veterans and respect for the military has been at the foundation of his work.  I am proud that his determination has resulted in public visibility and well-deserved recognition.  Congratulations Alfredo . . .  God bless, Mimi

 

WWII & Cincinnati - Amazing Story
http://www.youtube.com/embed/agwnwqCdwl8 

Good stuff… B-17 & P-51 pilots meet.
Herb Heilbrun & John Leahr 
Sent by Bill Carmena JCarm1724@aol.com  

Heroes Not Forgotten
Website by Julianne Kelsch, email: heroesnotforgotten@gmail.com  
I did not submit my story; a friend and family member did. Go for it by honoring a friend or family member who has served proudly in defending America from those who want to destroy our great country. 
Sent by Joe Sanchez   bluewall@mpinet.net  

 

Video: Ninth WWI Dawn Patrol Rendezvous at the National Museum of the U.S. Air Force.
YouTube Interesting look back @aviation in WWI at the USAF Museum .
https://www.youtube.com/watch?v=qSRc3VWiO0M&feature=youtu.be  

Sent by Bill Carmena JCarm1724@aol.com 

 

 

Hi Mimi,  Here is photo of myself with Medal of Honor Nominee Commander Sgt. Major Ramon Rodriguez, Special Forces Green Beret.   We made it ....Our display right now is at the Defense Intelligence Agency till Wednesday. Every thing went well. I rec'd an award from the Director Shedd from the DIA. 
Rick Leal, ggr1031@aol.com    
Editor Mimi:  Another dear friend that I can applaud.  I had the pleasure of assisting at the Medal of Honor Society booth at  numerous NCLR and LULAC national conferences. It was always a privilege to be in the company of Medal of Honor recipients, men of the highest quality of character and manhood.  Thank you Rick for your years of pressing ahead to find venues for sharing your outstanding exhibit. Many government agencies are more aware of the service and sacrifice that Latinos have made in the service of our nation.  Kudos to you Rick. May the Lord continue to guide you . . . Abazos, Mimi
PRESS RELEASE

The ALMA Awards and the Hispanic Medal of Honor Society join forces to recognize this Nation's recent Medal of Honor recipients. President Obama bestowed this Nation's highest award for Valor to twenty four individuals at a ceremony in the White house on March 18, 2014. President Obama presented the Medal of Honor to the three living recipients, Sergeant First Class Jose Rodela, Staff Sergeant Melvin Morris, Sergeant Santiago Erevia, and presented the Medal posthumously to the families of the other twenty one.

The 2002 Defense Authorization Act called for a review of Jewish and Hispanic American records from World War II, the Korean War, and the Vietnam War to ensure those deserving the Medal of Honor were not denied because of prejudice. As a result of this inquire 17 Hispanic Americans whose actions warranted the Medal of Honor where finally recognized by a grateful Nation.

Sergeant First Class Jose Rodela and Sergeant Santiago Erevia are this Nation's newest Hispanic Heroes. We are honor to finally see them recognize for their valiant actions and sacrifice while silently suffering this injustice. They earned the respect and gratitude of their fellow comrades years ago and are now finally receiving their just recognition from their Nation. 

The battle to correct the injustice of prejudice must continue. We must continue to demand that the records of our other Hispanic Heroes get reviewed so we, as a Nation, can correct the injustice perpetuated by those blinded by prejudice. We all must raise our voices loudly and clearly so the U. S. Congress takes action on several bills before them authorizing the presentation of the Medal of Honor to other Hispanic Americans that are patiently waiting for a determination on the medal. 

Heroes like Command Sergeant Major Ramon Rodriguez, whose was first submitted for the Medal of Honor in 1982 and yet thirty two years later he still patiently awaits a decision. Command Sergeant Major Rodriguez's actions in time of war showed a sense of urgency while he served this Nation in Vietnam resulting in him becoming one of the most decorated Soldiers in that war. We owe him and others like Sergeant First Class Modesto Cartagena, Sergeant Rafael Peralta, Sergeant Angel Mendez, Corporal Guy Gabalden, and 
Private Marcelino Serna, a comprehensive review of their records in order to ensure we don't discount their valor and actions due to the narrow-mindedness and action of others. 

We, as a Nation, finally corrected some of the errors of the past. It is now time to finish the hard work and do the right thing by recognized those remaining heroes awaiting the proper recognition for their selfless actions in the time of combat. They did their part, it is time for this Nation to correct the injustices and recognize those silent warriors waiting a decision that will allow them to proudly and honorably close that chapter in their lives and begin a new one as heroes of a grateful Nation. 

DIA Member George Rodriguez

 

 

0/11/2014 5:53:37 A.M. Pacific Daylight Time, alfu15@optonline.net writes:
Rick 
Just wanted to pass on to you how proud my wife Eileen & I was to see you & our Nation's Medal of Honor winner being noticed with you at last nights Alma Awards. Rick you're true & committed to your mission in making us proud, and I personally thank you for that. I thank you for the honor of inviting me to the ceremony in Philadelphia, looking forward to seeing the pictures.
As always if I can assist in the future please feel to call on me.

Best, Al

Al Fuentes
Ret. FDNY Capt.
www.patriotgroup.net
alfuentes@patriotgroup.net
Never Forget 9/11/01



Captain Alfredo Fuentes 
alfu15@optonline.net 

Sir: You are a True hero' ...I read your book it is an amazing and incredible story. Thank you for your kind words. We will never forget 9/11 Best...' Your friend' - Rick Leal

 

 

B-17 Aircraft story

This story is confirmed in Elmer Bendiner's book, The Fall of Fortresses.
*Sometimes, it's not really just luck.*

Elmer Bendiner was a navigator in a B-17 during WW II. 
He tells this story of a World War II bombing run over Kassel, Germany, and the unexpected result of a direct hit on their gas tanks. 
"Our B-17, the Tondelayo, was barraged by flak from Nazi antiaircraft guns. 
That was not unusual, but on this particular occasion our gas tanks were hit.

Later, as I reflected on the miracle of a 20 millimeter shell piercing the fuel tank without touching off an explosion, our pilot, Bohn Fawkes, told me it was not quite that simple.
"On the morning following the raid, Bohn had gone down to ask our crew chief for that shell as a souvenir of unbelievable luck.

The crew chief told Bohn that not just one shell but 11 had been found in the gas tanks. 
11 unexploded shells where only one was sufficient to blast us out of the sky. 
It was as if the sea had been parted for us. A near-miracle, I thought.

Even after 35 years, so awesome an event leaves me shaken, especially after I heard the rest of the story from Bohn.

"He was told that the shells had been sent to the armorers to be defused. 
The armorers told him that Intelligence had picked them up. 
They could not say why at the time, but Bohn eventually sought out the answer. 
"Apparently when the armorers opened each of those shells, they found no explosive charge. 
They were as clean as a whistle and just as harmless.

Empty? Not all of them! One contained a carefully rolled piece of paper. 
On it was a scrawl in Czech. 
The Intelligence people scoured our base for a man who could read Czech. 
Eventually they found one to decipher the note. 
It set us marveling. Translated, the note read:
"This is all we can do for you now...Using Jewish slave labor is never a good idea." 

Sent by Bill Carmena  
JCarm1724@aol.com

 

EARLY LATINO AMERICAN PATRIOTS

Novedades sobre el cuadro de Bernardo de Galvez
The Donativo Transcription Project - NSDAR

 
 
Bernardo de Galvez

Novedades sobre el cuadro de Bernardo de Galvez
https://www.youtube.com/watch?v=hj3dxYMIiJI
Six minute video on the importance of Bernardo de Galvez in the history of the United States.
Spanish language Conference held in Washington, D.C., 
Presentacion en la conferencia ALDEEU, Washington DC, marzo 2014
Published on Mar 27, 2014
Keynote speaker:  Teresa Valcarce Graciani / Bernardo de Galvez un Hero Compartido
https://www.youtube.com/watch?v=Mu1d4wcEFfE 
The goal of the conference is to honor Bernardo de Galvez in both the United States and Spain
Immediate project is to have a painting of Galvez in the halls of Congress as had been promised.

https://www.youtube.com/watch?v=kBmWiUOQFKk 

Our mailing address is:  Bernardo De Galvez
555 New Jersey Avenue Northwest, Washington, DC, United States
Bethesda, Md 20814
teresavalcarcegraciani@yosolo.org

 

 

The Donativo Transcription Project - NSDAR  

The National Society Daughters of the American Revolution Spanish Task Force members Molly Long Fernandez de Mesa and Anthony Startz  copied Volume 17 of the Donativo List in the Archivo General de la Nacion in June of 2014. They took over 600 photos of this volume of the 'Donativo' list. There are two and a half more volumes to copy.  

The Donativos were a ‘voluntary donation’ collected to raise funds to help with the war effort. A royal decree issued in 1781 by Carlos III, then King of Spain. The money also was used to help fight the British and support America's War for Independence. People who have ancestors that rendered aid through paying a 'donativo' are eligible for membership in NSDAR. The pages copied include areas that today are in northern Mexico and well over the present day border of Texas/Mexico. The documents read similar to a census, however the list of names by town show how much money a person gave for the war effort.

 Through the assistance of Elizabeth Heise, the District Nine Vice Chair Volunteer Genealogists for the NSDAR of Brownsville, Texas, a ‘Drop Box’ has been created for interested volunteers to help transcribe the documents into Word, Folders will be created with five pages to transcribe in the original Spanish. Once the folders are transcribed, then they will be assembled and placed on a website for people to search for places and surnames.  

When Molly and Anthony visited the Archives in Mexico City, they used their cameras on their cell phones to take the photos of the pages of Volume 17. They still would like to have this volume and the other two and a half volumes professionally photographed with a better camera. We are hoping for students or volunteers in the Mexico City area to help with this project.  

 


Molly Long Fernandez de Mesa and Anthony Long Startz in the Archives in June 2014

Anthony Startz traveled to Weslaco, Texas on October 4th to introduce the transcription project to DAR chapters in the Rio Grande Valley. A power point projector was used to show the attendees a n enlargement of pages of the Donativos to show easy the  documents are to read in the Colonial Spanish.  

The Sam Maverick TSDAR chapter hosted Anthony Startz , Texas State DAR Chair Spanish task Force to speak on the Donativo Transcription project on Saturday October 4th in Weslaco, Texas.  

Texas and Hispanic Genealogical Societies of Harlingen, Guest; Elizabeth Heise, TXDAR Co-Chairman Vol. Genealogist District IX, DuBois Hite Chapter  

Front row left to right – Susan Francis, TXDAR District IX Director, Lt. Thomas Barlow Chapter; Anthony, Ginger Kohutek, Sam Maverick Chapter, Regent; Connie Victor, Sam Maverick Chapter

Back Row left to right - Elva De La Garza, Sam Maverick Chapter; Gloria Champion Garcia, Sam Maverick Chapter; Cindy Worley, Guest and prospective member of Lt. Thomas Barlow Chapter; Nianna Gustavich, Sam Maverick Chapter; Ann Roberts, Lt Thomas Barlow Chapter; Valerie Haesly-Parson, TXDAR Co-Chairman Insignia Committee, Rio Grande Chapter; Mary Torres, Officer of Tip O'

 

Below is information from Molly and Anthony’s visit to the archives in Mexico City in June and information relating to archives access and the Donativos found in the Spanish Colonial section.

Mexico, DF. Archivo General de la Nacion
June 2 & 3, 2014 visited by Anthony Startz & Molly Long

Location:  Eduardo Molina, 113
Col. Penitenciaria Amplicacion
C.P. 15350, México.
D.F.
http://www.agn.gob.mx
Access:  passport or official ID.
Letter of introduction  optional but helps
Reference information on documents to research
Gloves and mask
Pencils, loose sheets of paper only.
Lockers are available for personal items. Book store and coffee shop inside archives.
Cameras, cell phones, computers are allowed

The book we copied - Volume 17 has the names of towns and or provinces such as Guadalajara, Puebla, Oaxaca, Yucatan, San Luis de Potosi, Guanajuato, Veracruz, etc...With name lists.  Many of which are in what we now know as Texas or Arizona.  More study needs to be done to find exact locations of cities today.

For more information on this project, please contact Anthony Startz at malstartz@outlook.com

Photo sent by Susan Francis  sufrancis@aol.com 





Archivo General de la Nacion/Instituciones Coloniales/ Real Hacienda/
Donativos y Prestimos.
(042)

Volumen- 1.   -   1793
Volumen -2.  - 1794-1809
Volumen-3.  - 1809
Volumen-4. - 1810-1811
Volumen-5. - 1811-1812
Volumen- 6. - 1810-1815
Volumen- 7. - 1812
Volumen -8. - 1813-1818
Volumen-9. - 1809-1820
*Volumen- 10. - 1781-1783 *******.
Needs to be copied
Volumen -11. - 1809-1810
Volumen- 12. - 1808-1809
Volumen -13. - 1795. (military and guilds lists but dates too late )
*Volumen- 14. - 1791-1799. ( need to copy pages 241 : found pages from 1784)
Volumen- 15. - 1799
Volumen - 16. - 1798
Volumen - 17.   - Copied whole book- June 2 & 3, 2014 (over 300 pages)
Volumen - 18. - 1798-1799
Volumen - 19. -  1799
Volumen- 20. - 1798-1799
*Volumen - 21. - 1781-1783. *******( Needs to be copied)

Spanish SURNAMES

The Ancestors of John D. Inclan
The Spencer Family of England

The Ancestors of John D. Inclan

Pedro Ponce de Cabrera, Lord of Villa de Aria - Princess Aldonza Alfonso de Leon
Pedro Ponce de Cabrera y Leon - Toda Roldan de Alagon
Arias de Cabrera, 1st Lord of Torres Cabrera - Beatriz Fernandez
Pedro Ponce de Cabrera, 2nd Lord Torres Cabrera - Constanza Alfonso de Cordoba y Gongora
Pedro Ponce de Cabrera, 5th Lord Torres Cabrera - Violante Enriquez de Castilla
Fernando Diaz de Cabrera, 6th Lord Torres Cabrera - Mayor de Venegas y Tolosan
Pedro de Cabrera y Venegas - Inez Alfonso de Alcazar
Pedro de Cabrera y Alcazar, Lord Albolafias - Beatriz Ruiz de Aguayo
Ines de Cabrera y Aguayo - Lope de Sousa y Mesa, Governor of the Canary Islands
Juan Alonso Sosa de Cabrera - Ana Estrada y de la Caballeria
Juan Alonso (Sosa) de Estrada - Mariana de Guevara y Barrios
Antonia de Sosa y Guevara – Captain Diego de Ayala
Leonor de Ayala-Valverde - Joseph-Diego de Tremino y Quintanilla
General Diego de Ayala-Trevino - Margarita Saldivar de Sosa
Maria de Sosa - Juan de la Garza y Montemayor
Maria Josefa de la Garza Sosa - Tomas Sanchez de la Barrera
Juan Bautista Sanchez de la Garza – Juana Maria Diaz-Trevino
Jose Miguel Sanchez-Diaz – Maria Gertrudis Trevino
Joseph Antonio Sanchez-Trevino – Maria Magdalena Benavides-Flores
Manuel Sanchez-Benavides – Maria Teresa Lopez-Cantu
Estefana Sanchez-Lopez - Ysidoro Cavazos y de la Pena
Lucia Cavazos-Sanchez My Grandparents - Joseph Canales-Fernandez

Compiled by John Inclan  
fromgalveston@yahoo.com
 
Chronicle of the Spencer Family of England

Pedro Ponce de Cabrera, Lord of Villa de Aria - Aldonza Alfonso de Leon
Fernan Perez Ponce de Leon, Lord of Cangas - Urraca Gutierrez de Meneses
Juana Ponce de Leon y Menezes - Pedro Nunez de Guzman y Gonzalez
Leonor Nunez de Guzman - Alfonso XI, King of Castile, Leon & Galicia
Enrique of Trastamara II, King of Castile - Juana Manuel, Infanta of Castile
Juan I, King of Castile - Leonor, Infanta of Aragon, Queen of Castile
Fernando I, King of Aragon & Sicily - Eleanor, 3rd Countess of Albuquerque
Juan II, King of Aragon, Sicily & Navarre - Blanca, Queen of Navarre
Leonor, Infanta of Navarre - Gaston IV, Count of Foix
Gaston de Foix, Prince of Viana - Madgalena de Valois
Catherine de Navarre - John III, King of Navarre
Henry II, King of Navarre - Margaret de Angouleme
Jeanne d'Albert, Queen of Navarre - Antoine de Bourbon, King of Navarre
Henry IV, King of France - Marie de Medici, Queen of France
Henrietta Maria, Queen of England- Charles I, King of England, Scotland & Ireland
Charles II, King of England, Scotland, Ireland – Duchess Portsmouth Louise de Kerouaille
Charles Lennex, 1st Duke of Richmond - Lady Anne Brudenell
Charles Lennex, 2nd Duke of Richmond - Lady Sarah Cadogan
General George Lennex – Lady Louisa Kerr
Charles Lennex, 4th Duke of Richmond – Lady Charlotte Gordon
Charles Gordon Lennex, 5th Duke of Richmond - Lady Caroline Paget
Lady Cecila Gordon Lennex - Charles Bingham, 4th Earl of Lucan
Lady Rosalind Cecelia Caroline Bingham – 3rd Earl of Abercon James Albert Hamilton
Lady Cynthia Elinor Beatrix Hamilton – 7th Earl Spencer, Albert Spencer
8th Earl Spencer, Edward John Spencer – The Honorable Frances Ruth Roche
Diana Spencer, Princess of Wales

Compiled by John Inclan 
 fromgalveston@yahoo.com 

The Spencer Family of England

King Ferdinand II (The Catholic Monarchs) - Isabella, Queen of Castile
Joanna de Castile & Aragon - Philip von Hapsburg
Ferdinand I, Holy Roman Emperor - Anna of Bohemia & Hungary
Joanna de Austrias - Francesco I de Medici 
Marie de Medici – Henry IV, King of France
Henrietta Maria, Queen of England- Charles I, King of England, Scotland & Ireland
Charles II, King of England, Scotland, Ireland – Duchess Portsmouth Louise de Kerouaille
Charles Lennex, 1st Duke of Richmond - Lady Anne Brudenell
Charles Lennex, 2nd Duke of Richmond - Lady Sarah Cadogan
General George Lennex – Lady Louisa Kerr
Charles Lennex, 4th Duke of Richmond – Lady Charlotte Gordon
Charles Gordon Lennex, 5th Duke of Richmond - Lady Caroline Paget
Lady Cecila Gordon Lennex - Charles Bingham, 4th Earl of Lucan
Lady Rosalind Cecelia Caroline Bingham – 3rd Earl of Abercon James Albert Hamilton
Lady Cynthia Elinor Beatrix Hamilton – 7th Earl Spencer, Albert Spencer
8th Earl Spencer, Edward John Spencer – The Honorable Frances Ruth Roche
Diana Spencer, Princess of Wales  

 
Compiled by John Inclan 
fromgalveston@yahoo.com
  

Hi,

If God will keep Queen Elizabeth II in good health and if she continues on the throne beyond October 1, 2015, she would surpass her great-great grandmother, Queen Victoria, who reigned for 63 years and seven months. She ascended to the throne in June 1837 and died in January 1901 at the age of eighty two.

Queen Elizabeth II ascended to the throne in February 1952 when her father, King George VI, passed away, and she became Queen of Great Britain and Northern Ireland. Thus, if Queen Elizabeth II manages to hang on beyond October 1, 2015, she will be eighty-nine years old and she will have the historic distinction of reigning longer than 63 years and seven months, an unbroken royal record since 1901.

Gilberto Quezada
jgilbertoquezada@yahoo.com
 

DNA

23andMe lands $1.4 million grant from NIH to detect genetic roots for disease
Ancient Humans Bred with Completely Unknown Species
       by April Holloway
Mothers outnumbered fathers throughout much of human history Laura Geggel
The Faces of Ancient Hominids Brought to Life in Remarkable Detail
       by April Holloway
 

23andMe lands $1.4 million grant from NIH 
to detect genetic roots for disease

Jul 29, 2014  (Reuters) - Home genetics startup 23andMe has secured a $1.4 million two-year grant from the National Institutes of Health (NIH) to build survey tools and expand its gene database.

With these funds from NIH, an agency of the United States Department of Health and Human Services, the company intends to use its stores of genetic data for various research projects. External researchers will be able to access information on thousands of diseases and traits for more than 400,000 people.

The grant "enables researchers from around the world to make genetic discoveries," Anne Wojcicki, chief executive officer of 23andMe, said in a statement.

23andMe, which is backed by Google Inc , has not always played well with the federal government. Late last year, it hit a major regulatory snag when the U.S. Food and Drug Administration expressed concerns about the "public health consequences of inaccurate results" from 23andMe's $99 DNA test.

The agency took issue with 23andMe's claim that its service could deliver insights about people's genetic predispositions toward "254 diseases and conditions."
23andMe agreed to stop marketing and selling its test. But it has continued to grow its genetic database by offering raw health and ancestral information, such as a person's ethnic heritage, in exchange for a DNA sample. The company said it has grown to 700,000 customers since 2006.

This grant does not mark a new direction for 23andMe since the FDA's crackdown, the startup's spokeswoman Catherine Afarian said, as the company has used its data for research in the past.

However, as it awaits FDA approval, the company appears increasingly focused on how it can use its existing data-set to contribute to medical research, while maintaining patient privacy.

Earlier this week, 23andMe disclosed plans to contribute data to a study on new genetic risks for Parkinson's disease spearheaded by researchers at the National Institute on Aging. 23andMe was listed among more than 50 worldwide institutions in contributing to the research.
With its fresh funding, 23andMe said it plans to develop web-based surveys to explore new genetic associations, enhance its survey tools to collect a broader data-set, utilize whole-genome sequencing data, and provide researchers with de-identified data from its existing genetic database.

(Reporting by Christina Farr; Editing by Diane Craft)

 

 

Ancient Humans Bred with Completely Unknown Species
by April Holloway

A new study presented to the Royal Society meeting on ancient DNA in London last week has revealed a dramatic finding – the genome of one of our ancient ancestors, the Denisovans, contains a segment of DNA that seems to have come from another species that is currently unknown to science. The discovery suggests that there was rampant interbreeding between ancient human species in Europe and Asia more than 30,000 years ago. But, far more significant was the finding that they also mated with a mystery species from Asia – one that is neither human nor Neanderthal. 

Scientists launched into a flurry of discussion and debate upon hearing the study results and immediately began speculating about what this unknown species could be. Some have suggested that a group may have branched off to Asia from the Homo heidelbernensis, who resided in Africa about half a million years ago. They are believed to be the ancestors of Europe's Neanderthals. 
However others, such as Chris Stringer, a paleoanthropologist at the London Natural History Museum, admitted that they “don’t have the faintest idea” what the mystery species could be.

Traces of the unknown new genome were detected in two teeth and a finger bone of a Denisovan, which was discovered in a Siberian cave. There is not much data available about the appearance of Denisovans due to lack of their fossils' availability, but the geneticists and researchers succeeded in arranging their entire genome very precisely.

"What it begins to suggest is that we're looking at a 'Lord of the Rings'-type world - that there were many hominid populations," Mark Thomas, an evolutionary geneticist at University College London.

The question is now: who were these mystery people that the Denisovans were breeding with?
Sent by John Inclan    fromgalveston@yahoo.com 

See more:  http://www.ancient-origins.net/news-evolution-human-origins/ancient-humans-bred-completely
-unknown-species-001059#sthash.NuASfct5.F40vLXwW.dpuf
 


 

Mothers outnumbered fathers throughout much of human history
By Laura Geggel, Staff Writer
Live Science, September 25, 2014 

Mothers outnumbered fathers throughout much of human history, a new DNA analysis of people around the world shows. The genetic findings offer evidence for polygyny, when one man has many wives, and other reproductive customs, as people migrated out of Africa.

"[Historically] more of the women were reproducing than the men," study researcher Mark Stoneking, a professor of biological anthropology at the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany, told Live Science in an email. "This often happens in human societies, because not all men are able to afford wives, or sometimes a few men will have many wives."

These practices resulted in females making a larger genetic contribution to the global population than males did, the researchers found. [5 Myths About Polyamory Debunked]
Stoneking and colleagues used a new method to scrutinize genetic variation within the male Y-chromosome. By looking at one part of the Y chromosome, they found all of the genetic variants, or slight differences in the order of DNA's "letters," within that region.

Previous studies had only looked at some of the variants, leading to unreliable data, because "you only find out about genetic variants that you already know about, and not about new genetic variants," Stoneking said.

He and his colleagues put their new technique to work on DNA samples of 623 males from 51 populations around the world, including Australian, European, and American populations. The new method allowed them to take the DNA samples from each male and compare the paternally inherited Y chromosome (NRY), which gets passed down from father to son, with mitochondrial DNA (mtDNA), which mothers pass down to their children, Stoneking said.
Women likely traveled for marriages, leaving their hometowns and moving in with their husbands, the genetic analysis showed. So, females migrated more than males did, spreading their female mitochondrial DNA far and wide and reducing genetic variability between populations. Men, in contrast, tended to stay put, which resulted in their sons having distinct genes in each population.
"We found that genetic differences between populations are indeed bigger for the [male] NRY than for [female] mtDNA, but not as big as some studies previously found, so the methods used do have an impact on the results," Stoneking said.

On a regional scale, the DNA samples showed a detailed story. For example, people in East Asia and Europe have larger genetic differences for paternal than for maternal DNA, suggesting high levels of female migration. In contrast, populations in Africa, Oceania and the Americas have bigger differences for maternal DNA than for paternal DNA.

Perhaps fewer men than women reproduced among America's early colonists, the researchers said when they saw the high amount of mitochondrial DNA diversity.
The team also estimated what proportion of men and women in the historic population reproduced. After all, some men and women do not have surviving children who can pass down their genes.

For much of human history, a greater proportion of women in the population reproduced relative to men, they found. This means "that even though there may be equal numbers of males and females in a population, a larger proportion of the females than the males are reproducing," Stoneking said.

The new, precise technique may help researchers study other facets of human population genetics and gain further insights into the history of humanity's mothers and fathers, he said.
The study was published online today (Sept. 23) in the journal Investigative Genetics. Follow Laura Geggel on Twitter @LauraGeggel and Google+. Follow Live Science @livescience, Facebook & Google+. Original article on Live Science.
http://news.yahoo.com/humanity-more-mothers-fathers-dna-reveals-113433156.html?soc_src=mediacontentstory
 
Sent by John Inclan fromgalveston@yahoo.com 

 
The Faces of Ancient Hominids Brought to Life in Remarkable Detail
by April Holloway
Several years ago, a team of scientists from the Senckenberg Research Institute in Frankfurt, Germany, set out to put a human face to ancient hominid species that once walked the Earth.  Using sophisticated forensic methods, they created 27 model heads based on bone fragments, teeth and skulls found across the globe over the last century. The meticulously sculpted heads are the anthropological products of years of excavation in Africa, Asia, and Europe.

In the last 8 million years, at least a dozen human-like species have lived on Earth. As part of the Safari zum Urmenschen exhibition (“Safari of Early Humans”), the facial reconstructions take us on a journey through time, going back seven million years to the species sahelanthropus tchadensis, and culminating with modern-day Homo sapiens.  Each face tells its own story about the lives of hominids in their respective era, including where they lived, what they ate, and their likely cause of death.

The exhibition drew much controversy when it was first launched, mainly due to scholarly debates that have
raged for decades regarding the classification of these ancient species.  Fossils are extremely challenging to categorise as one species or another. Only a few thousand fossils of pre-human species have ever been discovered and entire sub-species are sometimes known only from a single jaw or fragmentary skull. Furthermore, like modern-day humans, no two hominids were alike and it is difficult to determine whether variations in skull features represent distinct species or variations within the same species.  For example, the recent discovery of a skull in Dmansi in Turkey suggested that a number of contemporary species of early “Homo” – Homo habilis, Homo rudolfensis, Homo ergaster, and Homo erectus – are actually just variations of one species.

Bones can only say so much, and experts are forced to make educated guesses to fill in the gaps in an ancient hominid family tree that extends back 8 million years.  With each new discovery, paleoanthropologists have to rewrite the origins of mankind's ancestors, adding on new branches and tracking when species split, and rather than providing answers regarding our ancient past, many discoveries simply lead to more questions.

The exhibition drew much controversy when it was first launched, mainly due to scholarly debates that have raged for decades regarding the classification of these ancient species.  Fossils are extremely challenging to categorise as one species or another. Only a few thousand fossils of pre-human species have ever been discovered and entire sub-species are sometimes known only from a single jaw or fragmentary skull. Furthermore, like modern-day humans, no two hominids were alike and it is difficult to determine whether variations in skull features represent distinct species or variations within the same species.  For example, the recent discovery of a skull in Dmansi in Turkey suggested that a number of contemporary species of early “Homo” – Homo habilis, Homo rudolfensis, Homo ergaster, and Homo erectus – are actually just variations of one species.

Bones can only say so much, and experts are forced to make educated guesses to fill in the gaps in an ancient hominid family tree that extends back 8 million years.  With each new discovery, paleoanthropologists have to rewrite the origins of mankind's ancestors, adding on new branches and tracking when species split, and rather than providing answers regarding our ancient past, many discoveries simply lead to more questions.

Go to the website for examples of 11 pre-human species, where they were found, time period when they were living and what they possibly looked like.

The facial reconstructions have been turned into an animated video by Dan Petrovic, which depicts the gradual shift in facial features over time. We highly recommend watching this fascinating video.

Miguelon’ is the name given to the remains of an adult male belonging to the Homo heidelbergensis group, discovered in Sima de los Huesos (“the pit of bones”), Spain, in 1993. More than 5,500 human fossils of this species, which are considered to be the direct ancestor of Neanderthals, have been found in the Sima de los Huesos site. Miguelon, which is the nickname of "Atapuerca 5", is the most complete skull of a Homo heidelbergensis ever found. Miguelon is a thirty-year-old male who died around 400,000 years ago.   His skull showed evidence of 13 separate impacts and he died of septicaemia resulting from broken teeth – a tooth had been broken in half by a strong blow, so that the flesh had been exposed and led to an infectious process that continued until nearly the orbital bone. The model, shown here, does not include the deformity. Homo heidelbergensis lived between 1.3 million and 200,000 years ago. Their cranial volume of 1100 to 1400 cc overlaps the 1350 cc average of modern humans. Fossils of this species have been found in Spain, Italy, France and Greece. 

Sent by John Inclan    fromgalveston@yahoo.com 

FAMILY HISTORY RESEARCH

Genealogy by Barry Newsletter, 4,500 resources
6 October 2014

Two articles in this issue, 78 articles to choose from
Genealogy by Barry includes over 4,500 genealogy/family history articles/slideshows/videos/webinars, & more.

 
25 Topics Genealogists Care about Most
During the last 90 days on the blog Genealogy by Barry, I have begun a 12 month study entitled "Topics Genealogists Value Most and Why." The project will carefully look at the topics that genealogists consult in learning and completing various projects associated with genealogy and family history. In the coming months, I will regularly share the insights learned and how you can use the information to advance your research skills and success. The article will include 25 links to a sampling of the topics/articles genealogists review and learn about most often.
*Bookmark, share and link to the articles that are of most interest to you, friends, and readers.
URL to 25 complete articles.    http://genealogybybarry.com/25-topics-genealogists-care/ 
Libraries and Societies Genealogists Use in Genealogy Research
Have you ever wondered which libraries, archives and historical/genealogical society could help in your genealogical research? 
This article includes links to 54 resource rich state focused articles that highlight the libraries, archives, and societies where you will be able to find genealogical resources in the United States. 

*Bookmark, share and link to the articles that are of most interest to you, friends, and readers.
URL to 54 complete articles. http://genealogybybarry.com/libraries-societies-
genealogists-use-genealogy-research/
 

Kindest regards, Barry J. Ewell
bj57barry@gmail.com 

ORANGE COUNTY, CA

Saturday, Nov 8, 2014:  Discovering Sephardic-Jewish Ancestry
        John Inclan and Mimi Lozano 
Nov 1 and 15: Journey Stories, Heritage Museum of Orange County 
Oil Wells of Huntington Beach, 1926 
Nov 6: Dia de Los Muertos de Barranda, OC Hispanic Bar Association 
Leatherby Libraries at Chapman University in Orange

Saturday November 8, 2014 
Discovering Sephardic-Jewish Ancestry
John Inclan and Mimi Lozano 
10 a.m. Free
FamilySearch Center, 674 S. Yorba St., Orange
Volunteers will provide genealogy research assistance from 9 -10 a.m.

John Inclan, is a recognized Hispanic genealogist & researcher of family history and Mimi Lozano, Editor of "Somos Primos" an on line magazine. 

Through their personal family research Mimi Lozano and John Inclan discovered many family lines in which they were related. Both developed an interest in a possible Jewish heritage. John has researched the topic genealogically and historically.

John has amassed and compiled the history of many of the early founding families in Nueva Espana, focusing on northern Mexico and the 1500s. John will be sharing family information specifically on the Sousa/Sosa, Benavides, and Carvajal families who have proven Jewish lineage as documented in the Inquisition records. 

Mimi ties in to the suspect families of Estrada, Arocha, and Urrutia, because of their relationship with the accused families. 
Mimi has a direct line back to King Ferdinand V, who fathered Alonso de Estrada. Alonso was appointed treasurer of Nueva Espana. Mimi will share personal incidents, experiences, and clues that point to her conclusions that her grandmother was of Jewish heritage, a hidden Jew.

Through the intricate web of marriages in the archives of Monterrey, one may find they have a descent from some of these original families. He will also share information on the connection between the New Mexico Chavez y Duran families with the Tex/Mex families.

In this issue, go to Sephardic for resources compiled by John Inclan. Under Surnames, is John's lineage connection to Princess Diana and the Spencer family.

Information, Letty Rodella at lettyr@sbcglobal.net .
John’s Genealogical Research can be found at the following repositories:

Library of Congress, Washington, D.C., Call #CS71.P436 2004
Daughters of the American Revolution Library, Washington, D.C.,
The University of Texas, Benson Collection, Austin, Texas, call # CS 71 U787 2001
University of New Mexico, Zimmerman Library, Albuquerque, New Mexico, call #CS71 .U787 2001 c.1 
The Clayton Genealogical Library, Houston, Texas, shelf # I37 URRUT FAM
University of Arizona, Special Collection, Tuscon, Arizona, Call# CS71 .U787 2001
Laredo Public Library, Laredo, Texas, Call# 929.2 Urrutia
San Antonio Genealogical & Historical Society Library, San Antonio, Texas.
San Diego Library, San Diego, California. Call # 929.20973/INCLAN
Church of Jesus Christ of Latter Days Saints, Family History Center of Mesa, AZ and Orange, CA.
Below is a list of the lineage and pedigrees which John has compiled, on the following families. They can be viewed at:  http://www.somosprimos.com/inclan/inclan.htm 
Lieutenant Vicente de Alderete and Dona Maria Josefa Garcia de Rivera y Camacho
Dõn Francisco Javier de AlcortaDõn Francisco Joseph de Arocha and Dona Juana Ramirez Curbelo Umpierre
Captain Francisco Baez de Benavides and Dona Isabel Martinez Guajardo
Captain Juan Esteban de Ballesteros
Dõn Nicolas Balli Perez II & Dona Josefa Manuela Guerra de la Garza
Alcalde Mayor Fernando del Bosque Almendariz
Captain Pedro Botello de Morales
Dõn Juan CanalesCaptain Alberto del Canto
Dõn Juan de Caliz and Dona Catalina Gomez de Coy (Santos Coy)
The Descendents of Captain Bernabe de las Casas And Dona Maria Beatriz Navarro Rodriguez
(Part 1: Generations 1-5)
(Part 2: Generation 6)
(Part 3: Generation 7)
(Part 4: Generation 8)
(Part 5: Generation 9)
(Part 6: Generation 10)
Dõn Juan Cavazos del Campo and Dona Elena de la Garza Falcon
Descendents of Dõn Juan Bautista Cavazos Fernandez
Dõn Juan Bautista Chapa and Dona Beatriz Olivares de Trevino
Dõn Pedro Duran y Chavez and Dona Isabel de BacaDescendants of Christopher Columbus
Dõn Antonio de Ecay y Muzquiz and Dona Vicenta VeraGeneral Pedro de Elizondo
Dõn Alonso de Estrada
Dõn Juan Fernandez de Jauregui and Dona Isauel de Aldama
General Antonio Fernandez y Vallejo
Pedro Flores- de-Abrego
Dõn Juan Galindo Morales And Dona Melchora Sanchez Navarro
Dõn Blas Maria de la Garza yFalcon and Dona Beatriz Gonzalez Hidalgo
Captain Pedro de la Garza Falcon y Trevino
Lord Pedro Gonzalez de Mendoza And Lady Aldonza Lopez de Ayala
Dõn Miguel de Gortari
Dõn Jose Manuel de Goseascochea and Dona Maria Francisca Xaviera de la Garza y de la Garza
Dõn Jose Bartolome Inclan Cabrera
Dõn Jose Luis Jasso &Dona Maria Nicolasa de Luna
Jean Juchereau, Sieur de More
Captain Antonio Ladron de Guevara
Descendents of Captain Pedro Lozano Urquizu & Dona Marianna de la Garza y Rocha
Dõn Juan Francisco Martinez Guajardo and Dona Ursula Ines Catarina Navarro Rodriguez
Descendents of Don Pedro Miguel Mendez
Captain Francisco de Mier Noriega
Dõn Juan Perez de Onate and Dona Osana Martinez de Gonzalez
Dõn J Clemente Perez-de-Ancira-Gonzalez-de-Paredes
Dõn Francisco Perez de Escamilla and Dona Leonor de Ayala
Dõn Lorenzo Perez and Dona Adriana de Leon
Dõn Joseph de Plaza and Dona Cathalina de Urrutia y Flores de Valdez
Major Diego Ramon Gonzalo de Reina and Catarina Gumendio y de la Garza
Captain Antonio Rodriguez de Quiroga
Dõn Manuel de Sada
Dõn Pedro de Salazar
Dõn Francisco Sanchez de la Barrera and Dona Maria Duran de Vzcanga
Dõn Joseph-Antonio Seguin and Dona Geronima Flores de Abrego
Descendents of Dõn Juan Alonso de SosaDescendents of Don Martin Sosa y Bravo
Chief Constable Vicente Travieso Alvarez
Dõn Joseph Diego de Tremino y Quintanilla
Dõn Pedro Uribe y Vergara and Dona Ana Lenor Tovar
Dõn San Juan de Urrutia y Allende and Dona Casilda Retes y Retes
Dõn Joseph de Urrutia y Escurta and Dona Francisca Nicolasa Javiera Fernandez de la Garza
Descendents of Don Andress de Valdivielsso
Dõn Gutierre Vasquez de la Cueva and Dona Francisca de Carvajal
Dõn Pedro Fernandez de Velasco, 1st Count of Haro
Dõn Martin de Veramendi and Dona Benita de Olagrie
Descendents of Don Juan Ignacio de Verridi 
Villarreal Lineage: Franciso (1st generation), Diego (2nd) Diego (3) Juan (4th) :
Alferez Diego de Villarreal and Dona Beatriz de las Casas y Navarro
Captain Diego de Villarreal-de-las-Casas and Ines de Renteria
Descendants of Juan de Villarreal-de-las-Casas
Jose-Benito Zambrano
Dõn Nicolas Zambrano-Tresalvo

 

 

HERITAGE MUSEUM OF ORANGE COUNTY
Smithsonian Display
Journey Stories 
Saturday, November 1: "Tourism in Southern California"
Saturday, November 15:  "Back to the Beginning..." 11am - 3pm

November 1, 2014

Smithsonian Travel Exhibit:  The Heritage Museum of Orange County is hosting the Smithsonian institution's mobile "Journey Stories" exhibit and hosts a day of performances, demonstrations and presentations on the immigrant experience.

Learn about what life was like in Southern California back in the day.  There will be horse-drawn wagon and trolley rides, and other activities during the six-week event.  

The Museum is open every day from  9 a.m. to 5 p.m.
Adult admission is $8.  Children 12 and younger are $5. Free parking.

Activities & Tours
Blacksmith Shop Demonstrations
by Orange County Blacksmith Guild
Kellogg House Tours, self-guided. Docents will be on hand if you prefer a guided tour.

November 8, 2014

Have you ever wondered how your family settled in Southern California? Why did they leave? People move for many reasons, and local genealogical groups can help you on your search for your family migrations. 

Whether you are looking to start your
ancestral search or are further along with census reports and town records, local genealogical societies will be on hand to help guide you. Listen to presentations throughout the day or ask the societies for specifics as you go back to the beginning

Candace Chromy, Executive Director, HMOC will be greeting visitors.  Gate and Exhibits opens at 9 a.m. Journey Stories exhibits located in the Carriage Barn & Quilter’s Cottage.

Scavenger Hunt: Find the State Historical Societies placards around the grounds!
November 8th Schedule of presentations by genealogical societies, held under the Covered Pavilion unless otherwise noted.

11:00 “Fun Ways to Recall Personal History”  < Editor Mimi will be doing this presentation.
Quick, fun ways to get your memories flowing.  SHHAR (30 min.)

11:30am “Beginning Genealogy” OCCGS (1hr)
12:30pm “California Homesteader” GSNOCC (30 min.)
1:00pm “Spanish patriots During American Revolution, Are You a Descendent?” SHHAR (30 min.)
1:30pm “It’s Not All Online: Where to Research Family History in Southern California.” GSNOCC (30 min.)
2:00pm “Discovering OC’s Civil War Veterans” OCCGS (30 min.)
2:30pm “Using Census Records" OCCGS (30 min.)

Participating Organizations
Orange County California Genealogical Society (OCCGS)
Genealogical Society of North Orange County California (GSNOCC)
Orange County Jewish Genealogical Society (OCJGS)
Society of Hispanic, Historical, and Ancestral Research (SHHAR)

George Maag in the JN-4 “Jenny”, France, WWI; Maag Family Collection, 
Heritage Museum of Orange County
Information: Kevin Cabrera collections@heritagemuseumoc.org 

 

Oil Wells of Huntington Beach
by Maxwell Henderson, Orange County Register
December 17, 2013

Editor Mimi:   The picture below is how, as a child, I remembered Huntington Beach. Although we lived in East L.A., going to the beach usually meant going to Huntington Beach. Black patches of oil and tar covered the beach.  Scraping the tar off of our feet was difficult, sometimes requiring a solvent. Washing out the oil spots from our clothes was always a challenge, and not always possible to remove.  However, floating around in the ocean with my cousins in big inflated truck inner-tubes were wonderful memories.  
 

http://r20.rs6.net/tn.jsp?f=001N4RLT1ERk5TTLMNGcvwLv01xwcI19OpY63QTNEkK4hL48qzqOsEEDvh1D0L8YikAKdnxrYENTRKsUIDhVhGZuwPHFxe500H_rjquDqJW3pv_6eakwBOWu1iHeGH2-JUxQuwE3CmrBbKxELrIYOZcC19MpOIp-bkOjysbmX0CQX-lDdX7bLL3xjj2p0i9uVf66UchFzAPDDZt_WazzjoBZO2uRXZH8qITrghiOjxsOteq0I13pFWdQ3sZr2ay9O0G1ALhdibMctDV8WAd6WZ1GipVsF_iTbCBxQ980zgSbvahgPkXOBTV4-pXikCl8aBg8JJa39whsJ9tqyYrh5FgYRLIJXXn79PMgRzPCIngUkYjFkMWlkq1B-RicW-7Ykdmq-ODuc_rj0jxgJiiFaXXyg==&c=znxuvkdjH_rhYXbV_rr92wp-O6j9Db41FKDriA7P1rXxwpyazkpslA==&ch=3sNjCHUSQkS3ug-yLChHFRSs3V02lo8DCBFJxgVjcaBkzd849ugeAw==

The entrance to the Leatherby Libraries at Chapman University in Orange.
Nick Koon, staff photographer

Floor by floor, Chapman's libraries have hidden treasures for everyone by Jonathan Winslow, staff writer, Orange County Register, Sept 30, 2014

The donor-powered Leatherby knowledge center has something for everyone. The Leatherby Libraries at Chapman University offer five floors (including a basement) of art, culture and history to students, staff, faculty and the public.Over the years, the libraries have received an array of gifts and donations of all kinds, turning the building into a proper treasure trove of art, culture and history.

The “s” in “libraries” indicates that the Leatherby Libraries is made up of nine libraries, including the Doy and Dee Henley Library of Social Sciences on the second floor and the John and Donna Crean Library of Film and Television on the third floor.
The Leatherby Libraries is packed with all manner of artifacts, treasures and other objects of interest.
Walking down a hallway, you might stumble across a 200-year-old African granary ladder or a painting by a world-renowned artist.

Since opening a decade ago, the Leatherby Libraries has had about nine million visitors. If you’re interested in finding out more about the Leatherby Libraries, visit http://www1.chapman.edu/library/  

Go to the article for a  floor-by-floor sampling of what you can find at Leatherby:
http://www.ocregister.com/articles/libraries-636406
-leatherby-floor.html
 
Editor Mimi: Looks like a rich resource for researchers. I have not visited yet, but from their newspaper article, I found that the have a newspaper collections, which includes the Los Angeles Times and Orange County Register,   the Huell Howser Museum, Holocaust Museum, and Map and Geographic Information Center. 

LOS ANGELES

November 1, 2014 Latino Book and Family
Latino heart of LA
By Aitana Vargas
Stationed in Los Angeles by Hugh Hart
“Programmatic buildings” – structures that look like objects
A place of Latino pride and heritage by Helene Lesel, 
Casa Vega: A Successful L.A. Mexican Restaurant's 
             Glamorous Hollywood History by Jessica Montoya Coggins 

http://r20.rs6.net/tn.jsp?f=001cQs7CMcInmxurL57JKJhrpRBP3yhaiF3_Hn6AGR-1VutZQiVf5sbvoEh6WbXSg0f_moueY4WiKYWECPjKWnbjx_Ixv7IwcI1CANU1tww3JNjEhMxxopcibXOJPyhLsffz_ihVrfQ966VR9AzNgdHCXX1I7WsCssv&c=swgAmENA9dbHeu36kK-DWBSegVuE-VJ6Pr_fFDbXh3jD2RDKPJOAaQ==&ch=hcmwqBIGIA1nIXtD4ERImxGClFgojCzfu5bFdJwtfntmC46VokJi7Q==

Hispanic Marketing 101
Kirk Whisler

Executive Editor
760-434-1223
kirk@whisler.com
email: kirk@whisler.com
Latino Print Network overall: 760-434-7474
web: www.hm101.com
Podcast: www.mylatinonetwork.com

Latino heart of LA
This story appeared in the LA Times on October 7, 2014.
Special Supplement, Yes, I am Latino 
By Aitana Vargas

A heat wave grips Southern California around six in the evening as a group of Latino devotees attend their religious needs at the Old Plaza Church close to Olvera Street, evoking memories of the first church built here by the Spanish settlers in the 18th century.
Even today, more than 200 years after the arrival of the first pobladores, the Latino presence strongly permeates this part of town, from the little shops selling brightly colored pottery, crafts, arts and traditional dresses to the restaurants and small venues selling tacos, rice, beans, cactus leaf and Chiles en nogada.

Turned into a commercial, economic and cultural hub during Mexican rule back in the XIX century, Olvera Street has long been a powerful symbol for a Latino community that has been rapidly growing and today accounts for 48.5% of LA’s population.
It was here, in the emblematic Olvera Street, the oldest part of downtown LA, that some forty years ago Marta Vázquez purchased a store from a family member. She baptized the shop Olverita’s Village, more than 2,000 squared feet of Mexican, Guatemalan and Ecuadorian crafts, art and folkloric clothes. “Our store is a small window to Mexico and other countries,” says this 62-year-old woman dressed in a black outfit printed with colorful flowers, which was handmade by the Purépecha Indians, popularly known as the Tarascans of Michoacán.

Vázquez, who spent her childhood living in the border town of Tijuana, has nurtured her cultural heritage and diverse native customs – and Olverita’s Village is a testament to that. The room is decorated with children’s piñata hanging from the ceiling, beautiful dragons handcrafted by Don Pedro Linares, and traditional dresses designed for a girl’s 15th birthday. 
Past and present converge in a store whose owner has wrestled with economic troubles, earthquakes and floods to ensure that Mexican and Latino traditions are preserved and handed down from one generation to the next. “Not all of us, business owners in Placita Olvera, are rich. I started off with hard work and no money,” she says as she adds that she would like the shop to remain in the family’s hands.

On a medium-size shelf are photographs and items honoring the life and careers of Mexican legendary artists Frida Kahlo and Diego Rivera. Not far from here, lying on a lectern is a stack of black-covered books featuring the works by LA-based artist Calixto Shibaja, a humble painter from Oaxaca whose vibrant paintings depict Mexico’s indigenous cultures and traditions – an important part of his nation’s identity that he has strived to perpetuate on this side of the US-Mexican border.

For Vázquez, who confesses that growing up in the border allowed her “to enjoy the best of both worlds,” Olvera Street is the place that irrevocably links the history and the geography of Los Angeles’s Latino community to its respective Latin American countries. If Guanajuato is the cradle of Mexico’s independence, thanks to the independence fervor, Olvera Street is seen by Mexicans here as the little Guanajuato across the border.

This historical Mexican state carries, too, deeper personal meaning for Vázquez, whose mother was born there on September 15, the eve of the cry uttered by Father Hidalgo that would eventually lead to the end of three centuries of Spanish colonial rule. “These are days filled with nostalgia for me,” she explains as she is sitting on a wooden carved chair in a store’s corner. 
In a city like Los Angeles with the world’s largest Mexican population after Mexico City, it is no surprise that every year, crowds wander through Olvera Street to join popular festivities and traditions, such as the Virgen de Guadalupe, Cinco de Mayo and El Día de Los Muertos. These colorful celebrations bring together Latinos from different countries and cultural backgrounds.

But this marketplace is also a symbol of the continued struggles endured by Latinos on the path to an immigration reform. “This is the starting point of big battles and political campaigns,” Vázquez recalls. To the east of Olvera Street and dominating the architectural landscape of the historic district is a bronze statue built two years ago to commemorate the life of Antonio Aguilar. 

Once an undocumented immigrant and popularly known as El Charro de México, this legendary singer and actor from Zacatecas is hailed as a hero by the Mexican and the larger Latino community. He spent many nights sleeping on benches at Olvera Street before making a name as an entertainer and making over 150 albums and 160 movies. Today many Latino immigrants draw inspiration from Aguilar’s remarkable story of hard work. This is the case of Hugo Soto, a 46-year-old Colombian immigrant with receding dark hair and brown eyes.

Sitting at MacArthur Park, he explains that he landed here in 1981. Back then, the Westlake neighborhood became the home of many Central Americans fleeing bloody violence and civil wars in their native countries. Soto soon came into contact with an impoverished Latino community seeking cheap housing and employment opportunities.
A Christian chaplain, he used his skills to help his fellow immigrants. “It was a call of God that brought me here,” he says. For several years, Soto also worked at the Veterans Hospital, helping ease the loss and emotional devastation US soldiers bear when they return home from the battlefields of Iraq and Afghanistan. “While in the hospice, they think God will not forgive them for killing even children and innocent civilians,” Soto adds.


Lying on their deathbeds, some of them suffering life changing amputations, it was this Latino man who held the soldiers’ hands, who soothed their wounded hearts after returning from bloody wars where they defended their country. These veterans are the fallen heroes, patriots and forgotten victims consoled today on their deathbeds by the words of warmth spoken by Latinos like Soto.

Sent by Mary Sevilla, CSJ

 


Union Station, City of Dreams/River of History, Richard Wyatt in collaboration with May Sun, Artists. Courtesy of Metro (Los Angeles County Metropolitan Transportation Authority).

STATIONED IN LOS ANGELES, by Hugh Hart
Metro terminals across the city offer some of the best viewing of public art.

Dozens of artworks created by UCLA alumni dot the L.A. cityscape beyond museum walls. And the price of admission to view these works is just $1.75 — the price of an MTA bus or train fare. Metro public transit riders see an array of public art that is steeped in local lore. Commissioned by the Los Angeles County Metropolitan Transportation Authority’s Metro Art program, the works reflect the histories and personalities of the city’s sprawling network of neighborhoods.

“It’s all about transforming the customer experience,” says Maya Emsden, who heads up Metro Art & Design, “because you’re not just about going from point A to point B. You also spend time waiting. The stations are heavily engineered spaces that can be pretty sterile, so we try to give each one an element of vibrancy. Southern California is a major arts capital of the world, so of course we’ve got to leverage that incredible resource and make those stations our own.”

Emsden, who joined Metro Art in 1991, encourages a wide range of artistic styles. “Not everything is seen through my singular curatorial vision,” she says. “We might have a curator from a Long Beach museum joining an artist from Venice and an arts professional in East L.A., all sitting on a panel to select an artist.”

And many of those selected have been Bruin alumni, who also sometimes sit on selection panels and serve as curators. The following pages take a look at five of them and their handiwork that’s on view from the San Fernando Valley to the Pacific Ocean.  

Source:  http://magazine.ucla.edu/exclusives/metro-arts/index.html 
UCLA Magazine, October 014, pgs. 24-29

 

“Programmatic buildings” – structures that look like objects
Contact the writer: aboessenkool@losangelesregister.com  
http://www.losangelesregister.com/articles/buildings-603361-fine-angeles.html


Programmatic buildings, a mix of architecture and roadside advertising, were once prevalent in Los Angeles and fit well with the city's car culture. The Tamale, which sold tamales, hamburgers and chili, is one of the few that remain. It still sits at 6421 Whittier Blvd. in Montebello, where it opened in 1928. 

The Tamale on Whittier Boulevard once stood by itself, advertising its wares to passing drivers with its shape – a tamale, complete with the ends of a wrapper.

That structure is still intact, down to those wrapper ends, but according to the sign perched on top, it’s now a beauty salon. Other businesses have grown up around it since The Tamale opened in 1928.

Back then, there was more open space in Los Angeles and cars were becoming an accessible purchase for many, two factors that helped proliferate this style of architecture.  

“Programmatic buildings” – structures that look like objects – were common in Los Angeles in the 1920s and all the way into the 1950s and 1960s, said Adrian Scott Fine, director of advocacy for the historic preservation group the Los Angeles Conservancy. Eventually, property values rose and many of these buildings, often small-scale mom-and-pop businesses, came down.

The Tamale is one of a handful that remain. Others are gone – a owl-shaped building called "Hoot Hoot 
I Scream" once lured passing drivers to stop in for ice cream. The Pup, a dog-shaped building in Culver City, sold hot dogs.  

“We still have some, but they’re nowhere near the extent of these places as they once existed here,” Fine said.  

This style of architecture was popular in other U.S. cities around the same time. But Los Angeles was hitting a growth spurt just as it became trendy, Fine said.

“It was a gimmick to really attract attention,” Fine said. The style “coincided with the emerging development and expansion of cities and being out in cars and having this newfound freedom,” he said.  

Tom Zimmerman remembers going to The Pup shortly after getting his driver’s license as a teenager.

“Those hot dogs were great!” said Zimmerman, a historian and photographer who grew up where Los Angeles International Airport now sits.

The Pup once stood at 12728 Washington Blvd. in Culver City and opened around 1930.

“We had some really wonderful stuff that just got torn down,” Zimmerman said. “L.A. was just this crazy, wild new place” where the warm climate, make-believe influence of Hollywood and car culture combined to allow these buildings to proliferate, he said.

Eventually, most of these buildings were replaced by bigger and sturdier development. They weren’t exactly made to last – the additions to the simple, small structures often were made of little more than chicken wire and plaster, Fine and Zimmerman said. A lot of programmatic buildings were small in scale and not conducive to expanding a business.

“Like we do with everything, a good thing becomes too much of a good thing,” Fine said. “The idea that people were in cars wasn’t so new by the time you get to the ’50s, ’60s,” he said. “(The style) just kind of fell out of favor in terms of advertising.”  


Built in the shape of a derby hat complete with brim, the original Brown Derby restaurant opened in 1926 at 3427 Wilshire Blvd., across the street from the Ambassador Hotel and the Coconut Grove.

Of those that remain, there’s the top of the derby hat-shaped Brown Derby restaurant, moved from its original spot on Wilshire Boulevard to a mini-mall down the street. A camera shape built into what was once a camera store called The Darkroom on Wilshire Boulevard is still intact at the business that’s there now: a Mexican restaurant.

For people like Zimmerman, these buildings spur a strong sense of nostalgia. When a Dunkin’ Donuts’ franchisee bought a Long Beach coffee shop with plans to replace the building with a new structure, the community called for the shop’s longstanding giant doughnut sign to be preserved.  

People said the doughnut was a landmark they used to give directions, or they had childhood memories of getting doughnuts there. The franchisee, Dan Almquist, agreed to incorporate the sign into the new structure that’s under construction now.  

“The sign was in pretty bad shape,” Almquist said. “We’re trying to figure out how we can do something to keep the doughnut (sign) but also incorporate some of the branding” for Dunkin’ Donuts, he said. “The intent has always been to preserve the ‘doughnut,’” though it won’t look exactly like it used to, he added. “People love these buildings,” Fine said. “They were designed for advertising, but they were also designed for fun.”  


The Pig Cafe, which opened in 1934, was a hot dog stand at La Brea and Rosewood avenues in Hollywood. 

Photos are from the collection of Tom Zimmerman. His book, “The Electric Night,” will be published next year by Angel City Press, which also produced his “Paradise Promoted: The Booster Campaign That Created Los Angeles” (2008) and “Downtown in Detail” (2009). His latest work, “El Camino Real, Highway 101 and the Route of the Daylight,” was published by the Los Angeles Historical Railroad Foundation.  

Editor Mimi:  Anyone living in Los Angeles during the 1930-1950s  will remember these fun structures. I sure do. 
 

A place of Latino pride and heritage by Helene Lesel, 
Special to the Los Angeles Times, April 2, 2006

Situated just east of downtown, across the Los Angeles River, is the century-old community of Lincoln Heights. Latino pride clearly resonates -- from the symbolic liberty bell of Mexico on display to the bustling businesses serving residents.

Beginnings: As residents moved in and started building homes about 100 years ago, the area evolved as one of the first suburbs east of downtown Los Angeles. The community of about 8 square miles known as East Los Angeles was renamed Lincoln Heights on March 17, 1917, by a unanimous vote of its 1,000 residents.

What it's about: Today, Lincoln Heights is more than 76% Latino, according to the 2000 U.S. census. Latino heritage and preservation for future generations are community priorities. A handsome sculpture garden honoring Mexican historical figures graces the local park, and the Cultural Center for Art and Education, a public nonprofit, offers local youth a variety of artistic activities.

Anchoring the western edge of Lincoln Park, El Parque de Mexico features an array of life-like bronze figures honoring significant heroes of Mexico's past. Each display describes, in both Spanish and English, the individual's contribution to history.

Atop a huge concrete base, the life-sized bronze of the champion of farmers' rights in Mexico, Emiliano Zapata, astride a horse, provides an impressive entry to the park. An exact replica of the bell rung to mark Mexico's independence graces the entry arch to the adjoining sculpture courtyard.

Lincoln Park is also home to Plaza de la Raza (Plaza of the People), a multi-disciplinary cultural arts center serving Latinos in Los Angeles. Founded more than 33 years ago, the plaza offers year-round programs involving 500 to 600 students weekly. A full curriculum in theater, dance, music and arts is offered. The plaza, painted in vivid hues in a colorful 
courtyard setting, is circled by olive trees and offers a view of the lake.

The vast lake is stocked with trout, bass and catfish and is a hook for local fishing enthusiasts, including the youth fishing club (ages 8-18). Dozens of ducks and geese glide on the lake.

"I love coming out here and feeding the birds," said Jorge Valdez, an 18-year resident. Tossing bits of tortilla to the ducks, Valdez notes, "the local bakery down the road offers free dayold tortillas just for bird feeding." The 180-acre park also has a senior center, family picnic areas, tennis courts and baseball fields.
Insiders' view: Rudy Martinez, a second-generation resident raised in Lincoln Heights, takes great pride in his community. After graduating from Lincoln High School in the late 1960s, he worked as a Lincoln Heights firefighter for 29 years. "People care about this neighborhood and still give a friendly wave," Martinez said. Now a fire inspector in the same area, Martinez is gratified to see new construction and renovation taking place.

"We have some of the oldest homes in Los Angeles, complete with old-fashioned square nails from the early 1900s," Martinez said. "It's great to see these properties being renovated and preserved."
Housing stock: Residences range from 1890s-era homes to newer hillside houses with dramatic views. Century 21 Realtor Angelina Robinson said that area prices have been rising rapidly, especially with the notable improvement of the neighborhood in the last few years. With lower prices than much of the city, Lincoln Heights offers a chance for first-time buyers to step into homeownership without the long commute to downtown Los Angeles.

A two-bedroom, one-bath cottage built in 1908 with 894 square feet is listed for $375,000, the lowest price in the neighborhood. The priciest listing, at $450,000, is a two-bedroom, one-bath cottage with 
840 square feet in a secluded hillside location. In addition to the five single-family listings, new condominium homes are being constructed along 26th Avenue, close to where the 110 and 5 freeways connect.

Report card: Several elementary schools serve the area; Gates, which scored 666 out of a possible 1,000 on the 2005 Academic Performance Index; Glen Alta, 717; Hillside, 628; and Griffin, 727. Nightingale Middle school scored 617; El Sereno Middle School scored 604. Lincoln High School reached 586.

Historical values, Residential re-sales:
Year...Median Price
1990...$156,500
1995...$125,000
2000...$129,000
2004...$290,000
2005...$395,000

A bust of Francisco Villa is located at a Lincoln Heights park.

Sent by Sister Mary Sevilla,CSJ 

 

 

Casa Vega: A Successful L.A. Mexican Restaurant's Glamorous Hollywood History
by Jessica Montoya Coggins 
http://www.nbcnews.com/news/latino/successful-l-mexican-restaurants-glamorous-hollywood-history-n219521 

For Ray, opening Casa Vega was a return to his family’s business. His parents immigrated to California from Tijuana in the 1930’s and opened up their own popular restaurant, Casa Caliente. The restaurant remained for 18 years on Olvera Street, home to many Mexican-American businesses, but was unsuccessful when it was moved to Hollywood.

When Ray opened Casa Vega he turned to his parents once again to showcase their restaurant hospitality. His mother - Christy's grandmother - was the restaurant’s hostess and his father tended behind the bar.


A childhood photo of Christy Vega and her father, Ray Vega.
Both Brando and Grant were devoted regulars, and the latter even had his own bar tab. Nowadays the restaurant is still enjoying a popular presence in the neighborhood, even from patrons who have never won an Academy Award.

According to Christy, who now oversees much of the operation behind Casa Vega, her family is the quintessentially hard-working California immigrant story. She attributes a large part of the restaurant’s success to her family’s extensive knowledge of authentic Mexican cuisine.

Like many Hispanic families, the Vegas always saw food preparation and getting together as an integral part of their lives. One of Christy’s first memories is of her grandmother making tamales. Many traditional Mexican dishes that were enjoyed by the Vega family have made it onto the restaurant’s menu.

Though the menu always had traditional Mexican dishes, its decor was more like a glamorous supper club. This atmosphere made it popular among Hollywood stars who craved privacy and wanted to relax.

More than five decades later, its interior is a beloved part of the restaurant, and even the smallest of changes are noticed by their devoted customers, whether it’s a different light fixture or a refurbished painting. That devotion also extends to the menu, where updating has been a process, said Christy. They have added more seafood and grilled items but she stressed each new offering is an “item we’d make in our own family.”

Many of the healthier changes, including more options for vegans and vegetarians, have been welcomed by its clientele. Southern California is known for its healthier lifestyle and eating habits. A few years ago Christy decided to forego using lard, which was also heralded by customers who want a “cleaner palate.”

Though the menu always had traditional Mexican dishes, its decor was more like a glamorous supper club. This atmosphere made it popular among Hollywood stars who craved privacy and wanted to relax.

Two generations of Casa Vega restaurateurs: Christy Vega and her father, Ray Vega.

In addition to her duties managing Casa Vega, Christy offers cooking demonstrations and many customers have thanked her for teaching them the process of making dishes like tamales or enchiladas. “Everybody loves food and they enjoy the process and learning about it,” she said.

The restaurant is also an institution for its workers. Many of Casa Vega's employees have been there from the beginning, and Christy said they are essentially an extended part of the Vega family. “The restaurant has its own life,” said the Latina restaurateur.

Just like it was when she was a child, Christy’s four young sons have tight bonds to the family restaurant. “My kids are obsessed with my job,” she said.

The boys now take turns offering their own suggestions on what they are going to do when they are in charge of the restaurant. For one, said Christy, an important "change" suggested by one of her children is providing toys with kids' meals.

Joan De Soto
CasaSanMiguel@aol.com

 

CALIFORNIA 

Federal Grant Received to Support the Preserve Latino History Initiative!
How Vaqueros Saved the Big Island of Hawaii by Galal Kernahan
History of Neighborhood House in Logan Heights: WW II Times
NHBWA News Brief
While I lived in California . . . . by  Eddie Calderon, Ph.D.

Federal Grant Received to Support the Preserve Latino History Initiative!
Preserve Latino History California Office of Historic Preservation 

California's Office of Historic Preservation is among thirteen recipients nationwide to receive matching grants from the U.S. Department of the Interior. The grants are given in honor of National Hispanic Heritage Month and to increase the number of nominations to the National Register of Historic Places that are associated with Latinos and other underrepresented communities. California's $30,079 grant will enable National Register nominations of seven to twenty properties within the state that are associated with 20th century Latino history, as part of California's Preserve Latino History Initiative.

We encourage you to be a part of this nomination process! Do you know of places, buildings, or sites in your community that are significant to Latino history in 20th century California? Let us know about it! Use our Historic Properties Identification Form. You can also complete the form online through SurveyMonkey. 

The Office of Historic Preservation will use your feedback to compile a list of properties potentially eligible for the National Register. This effort will consider all properties dating from 1900 to around 1980. The funding is in place to help honor and preserve this important part of California's rich cultural heritage. 

We look forward to hearing from you! 

California Office of Historic Preservation
1725 23rd St, Ste 100
Sacramento, CA 95816
Tel: (916) 445-7000

To be added to the Office of Historic Preservation's email list, send us a message at calshpo@parks.ca.gov
For more information: To learn more about the Preserve Latino History initiative, visit our website.
In order to reach out to the most people possible, all the information about this initiative is also available in Spanish. 
 

How Vaqueros Saved the Big Island of Hawaii 
from too much of a Good Thing

by Galal Kernahan

Offspring of cattle brought in 1792-93 by Brtitish Captain George Vancouver to the Big Island of Hawaii ran loose. They grew to such numbers they came to menace life and limb of islanders. They ruined crops.

Among passengers aboard the British Ship "Harriet" calling at Honolulu April 14, 1831 was Joaquin Armas, just what was needed: a vaquero. He was born in 1809 in San Diego and raised in Monterey. His brother Felipe joined him in Hawaii the following year. They both became vaqueros and soldiers at an early age.

After months on Oahu, Joaquin was sent by King Kamehameha II to Waimea to do "beef catching." With that as his base, he spent nine years on the Big Island recovering cattle gone wild on its plains and in its mountains.

 

More vaqueros arrived at Waimea in 1833, including Federico Ramon Baesa and his Yaqui wife and his sons, Federico and Jose Ramon. The sons later married Hawaiian women. Other vaqueros arrived. One (Joaquin Armas) became a chief (konohiki) of a land grant (ahapua'a).

The Hawaiians called these newcomers "paniolos" (Espanoles). They were easy to recognize. Most wore ponchos. Their pantaloons open from the knee downward bore golden buttons. On their boots were long spurs. ,

Many returned to California. Descendants of those who stayed are a part of Hawaii today.

End It

 

The History of Neighborhood House in Logan Heights: 
Life in Logan Heights During World War II Time 
by Maria E. Garcia, 
San Diego Free Press

OCTOBER 4, 2014 ·Part II of the Not-so-great Depression and WWII


Neighborhood House Café scene 1940’s

Part I of this series presented a glimpse of life in Logan Heights during the the Great Depression. The Mexican Repatriation Act resulted in a massive, largely forced return of residents of Mexican descent in the US back to Mexico in the 1930’s. It is estimated that sixty percent of these individuals who returned to Mexico were American citizens. Last week’s article talks about one Logan Heights family that stayed– the Kennistons– and one family that left– the Leybas.

The months leading up to WWII and the declaration of war had a tremendous impact on life in Logan Heights. The radio and the newspaper were constantly focusing not only on the war, but on what could happen in San Diego should the war come to the shores of the United States. San Diego was definitely a Navy town with added patrols on the bay and Quonset huts springing up around various locations, some right in the middle of the barrio.

Several of those interviewed spoke of their mothers crying, knowing that their sons would soon be drafted and be off to fight in foreign places. The older boys seemed to have two different reactions. Some wanted to go and fight for our country, others sat and talked about the war, seriously wondering what would happen and if they would return to their much loved Logan Heights. After December 7, 1941 the talk of San Diego being bombed, or at the very least invaded by the Japanese, was uppermost in everyone’s mind.

Bunkers were built off the coast of Point Loma, the military stepped up its presence in San Diego Bay. My mischievous friends tell of a bunker located at what is now Cesar Chavez Parkway and Main St. They would sneak in there to play. Tony “Tono” Núñez remembers sand bags stacked against the walls to keep the water from the bay from coming in. Classrooms had closets where food was stored in case of an attack and in the event that students were forced to remain at school.

Connie Zuniga’s father had the title of Neighborhood Warden on Commercial Street. This duty required that he walk up and down the block to ascertain that lights could not be seen coming from the houses.
The talk about a Japanese invasion and black outs had become a way of life. Black out shades were in every house, and aircraft plants had camouflage nets on their buildings. Car lights were taped, allowing only a small slit where light could slip out. This small slit has been described as a small smiley face with light peeking through.

Houses were required to have black out shades and had to be dark by 9:00 p.m. Even street cars were required to operate without lights. The dark street cars allowed my mischievous friends to board a street car and horse around without the driver seeing what they were doing.

Connie Zuniga’s father had the title of Neighborhood Warden on Commercial Street. This duty required that he walk up and down the block to ascertain that lights could not be seen coming from the houses. This was a responsibility he took very seriously. As he walked he made mental notes of the houses that were in violation.

The neighborhood kids in Logan Heights formed their own Tortilla’s Army to defend the barrio from a Japanese invasion.

The war and the demands of a war time economy brought unanticipated social changes to Logan Heights in the 1930’s and 40’s. Many of the fathers and husbands had gone to war and women were employed at a higher rate than ever before. Many of the women from Logan Heights worked in the canneries. Emma Lopez, the subject of an earlier interview in this series, was one of those women. Some were also employed in the aircraft industry and became known as Rosie the Riveters. As a result, many of the kids were left unsupervised when not in school.

Once again the double standard becomes very evident. The girls were expected to stay home and take care of their siblings and the house. Boys went to Neighborhood House to play sports or entertained themselves by getting into mischief. Tono describes this period by saying “The bay was our playground” and he has a lot of stories about how they entertained themselves.

In those days there was sand around the area called Caquita Beach, the sewage outfall at the foot of 28th street. People would leave their row boats beached on the sand. The boys would “borrow” the boats and row across the bay to Coronado. They would pick fruit from the various trees in the yards in Coronado then return back to Caquita Beach and put the boat back on the sand where they had “borrowed “it from.

Some of the boys would sneak into the Coronet or Metro movie theaters by pretending to walk out and in reality were walking backwards in order to enter the theater. At times they would go to Porvenir (a tortilla shop across from Mike Amadors’ store) and purchase a small amount of “masa” (tortilla dough). They would then sneak into the theater and throw the sticky masa at the movie screens. This was a great source of entertainment for the young boys. Tono refers to these episodes by saying “We were traviesos ” (mischievous). The truth is these boys were lucky their behavior did not become an incident with the law.

Like some of the other boy interviewed, Tono sold newspapers downtown, standing next to the Spreckels building located on Broadway. He was quite the business man, purchasing the newspaper for two cents each and selling them for five cents each. His friend Freddie Zuniga tried to sell newspapers at MCRD but was told he needed to write a letter to the commanding officer asking permission to sell his newspapers on base. It is possible this was just some Marines giving the sixth grade boy some guff. This young man did write a letter, explaining that he was a student at Our Lady of Angels School and requesting permission to sell newspapers on base. He was ultimately granted that permission.

The residents of Logan Heights adjusted as best they could to life in what was clearly not ordinary times. Money was scarce and diversions were few. Women became the primary breadwinners of their households in the absence of husbands and fathers. And kids were kids.

The complete History of Neighborhood House in Logan Heights series is available here.
Click here: The History of Neighborhood House in Logan Heights: Life in Logan Heights During War Time

Sent by Dorinda Moreno 
pueblosenmovimientonorte@gmail.com
 

 

Sent by patty@nationalhbwa.com 

While I lived in California . . . .
 by  Eddie Calderon
eddieaaa@hotmail.com

While I lived in California for two years as I was studying for the MA degree, I met a lot of Filipinos who came to the USA and California immediately after the USA started colonising our country. They were all males who came to this country and bachelors. Some of them married and some stayed single. Many of my professors at the Univ of the Philippines went to California and other states to work all sorts of job and then went to the colleges and universities in California for advanced degrees including the Ph.D. Most of my professors did not marry in the USA but married our Filipinas when they came to stay in our country. Some of them did not have a very positive opinion of American women as wives. But here in California and even in Minnesota, I met our Filipino "old timers" who married American women usually from Eastern European parents and their marriages had lasted for as long as they lived.

Yes we are all aware of the anti-miscegenation law, the term itself is awful and very discriminating. The term is no longer used now-a-days as it is a very bad word. Yes I am very much aware of the discrimination suffered by our countrymates while living in the USA during those days and their inability to marry in the country to Caucasian women because of the anti-miscegenation law.

The USA has long changed and now we have our first non-Caucasian president, a African-American, which would have been unbelievable to occur in the past. But here in the USA, the land of plenty, everyone is accorded equal opportunity and given a chance to better themselves even if they do not have the economic resources to realize it. If you are poor, the social programs will assist you advance yourself. This is possible because the USA is not only a rich country that can can fully support a good welfare program like those in Scandinavia and Western Europe but its officials now coming from diverse cultures, ethnicities and race do have the dedication to improve the country especially those people that do not have the economic and social means to achieve progress.

I am sure that if our country is also as affluent as the West, we could afford this desired welfare program and would no longer see our country mates go to foreign countries to improve their lot. Our oversea foreign workers (OFWs) have contributed billions of dollars via their remittance to their relatives back home and their investments. We also have lots of our country mates making money just by staying at home doing outsourcing business which I am writing an article for the Somos Primos in its November, 2014 issue.
Maraming salamat Poppo Olag.

Click to more on the subject of the early presence of  Filipinos in San Diego and California. 


NORTHWESTERN UNITED STATES 

Welcome to Idaho


Sent by jlskcd2005@aol.com

SOUTHWESTERN UNITED STATES   

Special Collections Librarian, Joe Moreno to be honored
October 18, 1915  Follower of Mexican anarchist causes train crash 
List of the 14 soldiers who accompanied Antonio Espejo in 1583
Arizona Humanities to offer two new FREE programs for veterans!  Lecture on the Salinas Pueblos Jumanos
Re-evaluation of Archival Evidence Relating to the Salinas Pueblo Jumanos by Deni J. Seymour
 
SPECIAL COLLECTIONS LIBRARIAN, JOE MORENO TO BE HONORED FOR 34 YEARS OF SERVICE TO THE CITY

Laredo, Texas – City of Laredo Special Collections Librarian, Joe Moreno, will be honored with a retirement reception on Tuesday, October 21 from 6-8 p.m. at the City Public Library on Calton and McPherson Rd. The public is invited to attend this event in honor of Mr. Moreno’s retirement after 34 years of service to the border region.

The event is being hosted by the Nuevo Laredo Historical Society, the Webb County Heritage Foundation, and the City of Laredo Public Library.

 

“The communities of the two Laredos have benefited greatly from having his steady hand at the helm of these important collections,” said Raymundo Rios Mont, President of the Nuevo Laredo Historical Society. “Mr. Moreno has been a tireless advocate of protecting and promoting our city’s history in his devotion to the care of its historical records,” said Margarita Araiza, Executive Director of the Webb County Heritage Foundation. “He will be missed in this important role.”

Sent by Tejanos2010@gmail.com
 

October 18, 1915  Follower of Mexican anarchist causes train crash 

On this day in 1915, Luis De la Rosa, revolutionary and follower of the Mexican anarchist Ricardo Flores Magón, caused a train crash at Tandy's Station, eight miles north of Brownsville. The incident was one of several raids by the Floresmagonista movement formed by De la Rosa and Aniceto Pizaña. De la Rosa was also in command of a force that took part in the Norias Ranch Raid. As one newspaper noted in 1916, "De la Rosa, a large man in size, is said to have been the brains of what was known among Mexicans as the revolution of Mexicans in Texas." De la Rosa believed in direct action to correct injustices done to Hispanics on both sides of the Rio Grande. He also raised an army of 500 men whose raids and guerrilla fighting on the Mexican border of Texas were connected with the Plan of San Diego, an effort to establish an independent republic in the American Southwest. Cooperation between Mexican and American authorities stopped the guerrilla raids along the lower Rio Grande by 1919.

Day by Day  Texas State Historical Association 

 

 
List of the fourteen soldiers who accompanied Antonio Espejo during his 1583 expedition into Provinces and Settlements of New Mexico. 

First published in 1988 by the Hispanic Genealogical Society.
1. Joan LOPEZ de IBARRA.
2. Bernardo de LUNA.
3. Diego PEREZ de LUJAN.
4. Gasper de LUJAN.
5. Francisco BARRETQ (BARRERO).
6. Gregorlo HERNANDEZ.
7. Miguel SANCHEZ VALENCIANO.

8. Lazaro SANCHEZ.
9. Miguel SANCHEZ NEVADO, # 8&9 sons of  #7
10. Alonso de MIRANDA.
11. Pedro HERNANDEZ de ALMANSA.
12. Joan HERNANDEZ.
13. Cristobal SANCHEZ.
14. Joan de Frias.

 

 
Arizona Humanities is pleased to offer two new FREE programs for veterans! Making Peace, Exploring Personal Experience Through Writing...
Arizona Humanities builds a just and civil society by creating opportunities to explore our shared human experiences through discussion, learning and reflection. Founded in 1973, Arizona Humanities (AH) is a 501(c)3 non-profit organization and the Arizona affiliate of the National Endowment for the Humanities. AH is not a state agency.

Since its inception in 1973, Arizona Humanities has directed almost $11 million to hundreds of cultural and educational organizations throughout Arizona and is a
  prominent and influential leader in the cultural life of
  Arizona. AH funds humanities based projects and works with museums, libraries, and other cultural organizations to serve communities throughout the entire state of Arizona providing accessible and enriching educational programs.

AH supports public programming in the humanities that promotes understanding of human thoughts, actions, creations, and values. All AH-supported activities must involve the humanities disciplines-history, literature, philosophy, and other studies that examine the human condition.
 

Lecture on the Salinas Pueblos Jumanos 

From: Jerry Javier Lujan jerry_javier_lujan@hotmail.com 
To: Marc vetusveritas@aol.com 
Marc,

You missed an excellent presentation on the Jumanos, and the controversies or differences among scholars about the relationship between the Jumano and the Piro and Tompiro. They spoke the same language. However, the Jumano of La Junta spoke a different language, but more related to the Kiowa (my research) who were the hunter, gatherers and trades segment of the huge Jumano Nation. Some scholars believe that the Piro, Tompiro, Manso, and Zuma, were different bands of the Jumanos. It is also believe that the mobile Jumano were multi-lingual, due to their trading with many of the surrounding Native tribes.

Craig Newbill was there, and was equally impressed. So much that he would like to incorporate her into the symposium that I am writing for a request for funding for along with the pilgrimage to Gran Quivira in late June.

Gabriel Carrasco, Chief of the Jumano Apache tribe (my cousin) and I plan to rendezvous with our tribal historians from La Junta, Enrique Madrid and Roberto Lujan (also my cousins) sometime in January in the Permian Basin area, where we all have hundreds of relatives. We want to have several gatherings of relatives and tell them about our Jumano roots, inscribe them into the tribe, and invite them to our events in June.

We also plan to go to San Angelo (Deni did not mention that group of Jumanos), but there is a very strong movement for the Lady in Blue and there are lots of wealthy members of that movement. We want to invite one of their scholars to also participate.

Since the grant requires ( from the New Mexico Humanities Council and the National Endowment for the Humanities) a 50 percent match of a $5,000 total grant, I am hoping that those on the indigenous panel, including you, and myself, as Project Director, will contribute our participation as “in-kind” contribution to help meet part of the matching requirement. I hope that the expenses for our trip to the Permian Basin and San Angelo will be accepted as in-kind as well. At this point I believe our total budget will exceed $5000, but hope to raise the remaining funds from other sources (i.e. from within our Margil Sor Maria Initiative, and from relatives working in the oil patch, and from San Angelo.

Dr. Deni J. Seymour expressed great interest in networking with you, so you will see her email as the first of the Ccs. She did not have any handouts, but is working on several publications and has written on this subject, as far as I understood.

I am feeling very optimistic that we will have a much more comprehensive symposium than originally anticipated. And feel we will have an even greater pilgrimage to Gran Quivira with a strong Jumano/Piro presence to pay tribute to our ancestors there.

Sincerely, Jerry Lujan, Chairman
Margil Sor María Initiative
From: denijseymour@aol.com
Date: Wed, 1 Oct 2014 
Jerry, Craig, and Marc,
 
I just had to write a note about my meeting with Isleta this morning because it shed some incredibly interesting light on a few things related to the Jumano.
First of all, we determined that Atzigui (e.g., Piro and Piro language) means "Good People" in Tiwa and possibly in Piro. So the Atziguis were "Good People" whereas Abo is Abu and means "Poor People".
Also, and perhaps of more interest to you, is that we may have determined the origin of the name Jumano!
There are two words it could be, one is for Hunt Chief or Hunter (Xumahu) and after some thought (after I asked the name for trader) they came up with Xoum-ma (I have to check the spelling) for trade or goods, as in trade goods. So both of these make sense for the origin of the name Jumano. These seem very likely to me and much more reasonable than some of the meanings others have suggested.
I will email the Tiwa gentleman who told me this and give you an update if anything changes.
I am quite pleased with the progress in understanding we have made already in such a short time. There is considerable interest at Isleta in pursuing this language and relationship issue and there are some people who identify themselves as Piro there. They have begun assembling Tiwa and Piro words in a database so we agreed our efforts will dovetail nicely.
Onward and upward, Deni
 

REEVALUATION OF ARCHIVAL EVIDENCE

RELATING TO THE SALINAS PUEBLO JUMANOS

Deni J. Seymour  
October 2, 2014

(Prepared in partial fulfillment of the Office of the State Historian’s History Scholars Grant)

 

I have been investigating the Jumano for many years and I return to what Scholes and Mera (1940) referred to as the Jumano “problem” now and then with the goal of examining the issue anew. It is a multifaceted subject that involves a vast area, just enough documentary evidence to understand that there is an issue to be addressed, sufficient fragments of linguistic evidence to be tantalizing, and just enough archaeological evidence to be interesting. This current effort relating to this History Scholars Grant is designed to determine if we can we learn anything new from looking at this again with fresh eyes. I have thrown all the pieces into the air to see where they fall this time, with the hope of understanding some of these issues in a new way, with few preconceptions.

Why does this obscure group matter, a group that most people probably have heard little about? First of all it matters to the Jumano descendants who are interested in learning about their past.[i] The Jumano were lords of the Plains for centuries and it is a matter of politics and scholarly neglect that more is not known about them. It matters from an archaeological-anthropological perspective for understanding human behavior and how behavior is translated to on the-ground evidence. And finally, it matters from a historical perspective with respect to getting history right, telling the story as it occurred rather than repeating unfounded stories stretched by politics.

The objectives of this short paper are to convey who the Jumanos were, explore a portion of their geographic distribution, and to discuss the first historical mentions of them. The problem is complex and becomes more so when we include even later documents so this particular work focuses only on those archival sources through the 1630s period, with only tangential reference to later documents. I will discuss past views regarding whether the Jumano were mobile traders who visited the pueblos, whether they were the Puebloans themselves, or whether all the peoples referenced as Jumanos are one and the same people. Recently obtained archaeological evidence over the past decade or so has some value for contributing to this issue, as does information on the Tiwa and Piro languages. I will also examine whether new perspectives on the available archival evidence have relevance to a new discussion.  

Who Were the Jumanos?

The Jumanos were an indigenous group who were recorded by sixteenth and seventeenth Spaniards in both the Salinas Pueblo area east of the Manzano Mountains and also along the lower Rio Grande (and on the Plains). They are a poorly understood group because so little research has taken place with them as the focus, at least as compared to other groups. For this project I investigated some of the early documents that referenced this group in the Salinas Pueblo area. I was able to find, transcribe, and translate a number of documents by Oñate, Benavides, and others that related to this topic and that address the issue of the origin of this term with reference to specific peoples.

My goal has been to examine the original archival sources to reevaluate relevant statements and in doing so check key Spanish references to the Jumano in the earliest historical period. To do this I transcribed and translated original documents found at the Center for Southwest Research and Special Collections at Zimmerman Library, University of New Mexico in an effort to discern what the documents really say and whether there are legitimate new interpretations. As part of this effort it has been necessary as well to review the available published literature. This allowed me to deconstruct the logic used by past historians regarding transcriptions, translations, and interpretations. This also allowed me to evaluate how these past transcriptions, translations, and interpretations compared with my new (alternative) transcriptions and translations and also how they compare with current archaeological knowledge. Many people think that since these documents have been already translated we already know what there is to know. But there is considerable confusion in the literature because of differences in opinion as to what the relevant passages say and mean. Because there are many alternate transcriptions and translations we must evaluate which have merit. We also now have other external sources by which to evaluate and enhance the documentary evidence. These include archaeology and linguistic evidence from indigenous cultural specialists.

An example of how past interpretations taken from the documents can be mistaken is provided by an example regarding the ancestral Apache. Many historians and ethnohistorians have stated that the impetus for regional culture change is the arrival of Apaches in the A.D. 1600s. Yet, the ancestral Apaches were present in the Southwest much earlier. In fact, they were here in the A.D. 1300s, judging from an abundance of archaeological evidence collected over the past two decades (Seymour 2012a, 2012b, 2013). Consequently, the logic, rationalizations, and old arguments must be deconstructed. The same is true for archival material relating to the Jumano; we must reexamine issues surrounding the Jumano in light of these new understandings because these new conceptions frame both the questions and the answers. As we learn about the past, existing documentary evidence can take on new meanings.

Most conclusions and interpretations are based on one or a few initial and very old transcriptions and translations. Many of these transcriptions were not focused on this area or were undertaken by scholars not familiar with this specific region. Errors can be easily introduced if one is not familiar with local names and geographic places. The wrong letters can be selected and so on, as entire documents are tackled rather than focusing on a specific area in the context of the whole document. When the wrong letters are selected this can have interpretive repercussions throughout the document, and especially when the spelling may have implications for language family of the people being studied and consequent connections between geographically dispersed groups. For this reason and many more, there is value in reexamining documents in relation to specific questions and by scholars with intimate local and regional knowledge. Special value is added when external sources, like archaeology and indigenous knowledge, suggest new interpretations.

Who Were the Jumanos?

So, who were the Jumanos? The Jumanos encompass a broader problem than just New Mexico. There were Jumano in the Salinas pueblo area at the Eastern margin of the Southwest, along the plains. There were Jumano in the La Junta de los Rios area of Texas and on the Plains beyond. This particular research is focused on the Jumano of the Salinas pueblo area, but it is not sensible to separate these discussions entirely.

The Salinas area Jumano pueblos are a subset of the Eastern Frontier Pueblos. This is called the Salinas area because of the nearby salines or salt lakes. These salt lakes were exploited for salt prehistorically and into the historic period where the salt was taken south for use in the mines.

Three of the Salinas pueblos are referred to as Jumano pueblos because Don Juan de Oñate and others referred to Rayados, or striped people being there. A soldier testifying before a court of inquiry in Mexico, 1601, spoke of Governor Oñate’s punitive expedition:  “His aim was to visit a pueblo of the Jumanes, which means striped Indians, those who have a stripe painted across the nose” (Hammond and Rey 1953:650). The distinction of “Jumanos” from the rest of the pueblos in the Salinas area begins with Oñate, the first European to thoroughly explore and chronicle these pueblos. This distinction between the Jumanos and other pueblos in the area continues in subsequent documentary references.

Oñate’s first mention of the Jumanos occurs in his decree (September 8, 1598, Decreto de Oñate). In this he mentions the Jumano and makes the connection between the Jumanos and Rayados. He also distinguishes Abó from the Jumano pueblos and he clearly identifies by name three pueblos as Jumano:  

Y ten los pueblos de amachin [amactrin, amactun]. attu. ale. chiu. cohun. Amaxa. Axauty. apena. abbo. acoli. tzontzi. ciyzay [uyzay]. con todos los demas pueblos De las salinas zienega y sierra que caen a aquella cordilleria del oriente derescera De los pecos…

 

Y ten Mas La Provinzia de mohugui y La provincia De xala y la provinzia De accoma

Y La provinzia detzuni y La provinzia de mohoce que caen desaohavanda del rrio del norte Hazia el poniente con todos sus pueblos de pataotzey quelotzey genovey llamados de las xumanas o Rayados y los a ellos circunvezinos y comarcanos
 

You have the pueblos of amachin . attu . ale . chiu . cohun . Amaxa . Axauty . apena . abbo . acoli . tzontzi . ciyzay . with all the other peoples of the Salinas Cienega and sierra that fall to the cordillera of the East by the direct road of the Pecos…

 

…with all its pueblos called by the Xumanas or Rayados and those adjacent and bordering: pataotzey quelotzey genovey  

In a March 2, 1599 document Oñate also distinguishes Abó from the Xumano pueblos, although past translations have left this a question: “I went in person to the provinces of Abó and the Xumanas, and to those great and famous salines in this land” (Hammond and Rey 1953:482). The text reads: “fuy en persona a la provincia de abo . ya la de los xumanas y a las grandes y famosas salinas de esta tierra que estarán de aqui como  veynte leguas a la parte de oriente.” From this one might suggest that he is saying Abó is Jumano: “I went in person to the province of Abó, already that of the Xumanas and to the large and famous Salines of this land that from here must be some twenty leagues to the east.” But it does not seem he is saying this. More likely, he is saying: “I went in to person the province of Abó, before that of the province of Xumanas and the salines.” In this instance he is using ya as an adverb, as when one place is before another place on your trip, you come to it first. This inference is supported by passages in other documents.

In the same letter Oñate (March 2, 1599) differentiates the province of Los Xumanas from that of Abbó and the Salines, saying he visited both, along with others. The list is clear that these are distinct places: “La provincia de los atziguis que es La provincia de ellas viniendo dista nueva españa…La provincia de los xumanas…La provincia de Abbo . y Las salinas…”. This also indicates that one must pass through the province of the Atziguis on the way from New Spain (also see Hammond and Rey 1953:483).

In Onate’s September 9, 1598 (Obediencia y Vasallaje) statement about Fray Francisco de San Miguel’s mission assignment there has been a fundamental difference in translation between scholars. This disagreement has entered the literature, implanting confusion where uncertainty is not warranted, and leaving nonspecialists confused. The issue is whether there are three or four pueblos being referenced: “called in their language Atzigui, Genobey, Quellotezei, and Pataotzei, together with their subjects” (Hammond and Rey 1953:345; Hodge 1910:8) versus “and also the three large pueblos of Xumanas or Rayados called in their Atzigui [e.g., Piro] language, Genobey,” etc.” (Scholes in Scholes and Mera 1940:277). The text reads: “miemo [mismo] tree [tres] pueblos grandee [grandes] Jumanas o rrayados llamados en su Lengua atzigui genobei . quelotzei . Pataotzei Con sus sujetos----”. As Scholes (Scholes and Mera 1940:277) indicated, this indicates clearly that atzigui is the language being indicated, not the name of a village.

This interpretation of the Atzigui language being referenced is reinforced in Oñate’s 1599 Account of the Journey to the Salines, the Xumanas, and the Sea when he says: “…otro dia a los jumanas. 4. leguas son Tres pueblos uno grande cómo cia y dos pequenos” or, translated, “…another day to las Jumanas, 4 leagues there are three pueblos, one of them large like Cia and two small ones.” This clearly indicates that there are three not four pueblos and so the language was in fact being referenced in the term atzigui.

In Onate’s Itinerario: Record of the March to New Mexico, October 1598 he again states that there are three Xumanos pueblos: “A seis de octubre martes partio el s. Governador y nro. Padre Comissario a las salinas de los pecos que son de muchas leguas e ynfinita sal muy linda y blanca y a los pueblos de los Xumanes o rrayados q. son tres uno muy grande y visto lo uno” or “October 6, Tuesday, Señor Governor and our Father Commissioner departed to the Salines of the Pecos that are many leagues and infinite salt, very nice and white, and the pueblos of the Xumanes or rrayados, which there are three, one very large, and visited all…”

Moreover, Atzigui is in a listing of provinces in Oñate’s March 2, 1599 letter to the viceroy: “La provincia de los atziguis que es la provincia de ellas de viniendo de la nueva espana” or “The province of the Atziguis, by which one arrives from New Spain.” He then specifically references each of several provinces: the province of the Xumanas, the province of the Teguas, the province of Abbo and the Salines. All of these are indicated as distinct places, distinct provinces.

Given these other sources it is possible to say with confidence that Oñate was saying that there were: “three large pueblos of Xumanas called in their Atzigui language: Genobey . Quelotzei . Pataotzei.” This is so certain because he adds reference to “the province of the Atziguis, by which one arrives from New Spain.” This is clearly along the Camino Real and the Rio Grande because this was the road from New Spain. Thus, we see that these Xumanas pueblos of the Salinas area were speaking the same Atzigui or Piro language as those Puebloans further south along the Rio Grande, that is, the same language as the Piros (also see Scholes and Mera 1940:283). At this time the Piros were the only Puebloan group to the south along the Camino Real and the Rio Grande until one reaches the area around La Junta de los Rios.

In the general area four provinces were distinguished by Oñate: Teguas, Abbo and the Salines, Xumanas, and Atziguis (Piro). Two of the provinces—Xumanas and Atziguis—were of the Atziguis language. Atziguis is Piro. This inference is reinforced by Oñate’s statement: “y la probincia de los a’tziguis el rio abaxo con todos sus pueblos que son…”  translated as: “and the  province of  the a’tziguis down the river [from the Tigua province], with all its pueblos, which include…” (Oñate, Vassalage of San Juan Bautista, Sept 9, 1598) This source goes on to list 41 pueblos, not the 44 indicated by Hammond and Rey (1953:346).[ii] In many instances these pueblo names are spelled much differently than originally transcribed, so this new information might be useful when reexamining linguistic evidence. Pueblos in the Atziguis province are said to include the following on one side of the river (Río Grande):  

pelguey . tuzohe . aponitze . yvnmarhein . Quiapocumqiuli . ponoe . calaati . aquiabo . hinxa . quiaguacalca . guialpo [Pilabo, Socorro] . tzelequ . pelquis . ayquizanamo . tyaza .  qualaqu . tezaanio .  

And on the other side of the river were the following pueblos:  

pencoana . quiomaqui . peixoloe . cumaque . teitezacon . peguey . ycanócan . geydol . qiaubaco . tohol . zantmachul . tercao . polooca , tzeyei . quelqulu . ategua . tzula . tzeygual . tzahan . qualahanis . pilogue . penjeacu . typama . Y ultimarte . tzenacu . el de la señalé aquel la primera población de este rreyno hacia la parte del sur y nueva espana— (Oñate, Vassalage of San Juan Bautista, September 9, 1598)    

Atzigui: A Tanonan Language

To clarify, Tiwa (Tigua) is a group of two or three related Tanoan languages spoken by the Tiwa Pueblos, and possibly Piro pueblos. The southern Tiwa language is a Tanoan language spoken at Sandia Pueblo and Isleta pueblos in New Mexico and Ysleta del Sur, Texas. Piro has generally been classified as one of the Tiwa languages, though Leap (1971) thought that Piro was not a Tanoan language.[iii]

Many scholars since Harrington’s (1909) time have stated with conviction that the Piro language is extinct. To cite just a few: “The people on the Rio Grande below the mouth of the Rio Puerco all spoke Piro, now an extinct tongue” (Hayes et al. 1981:6). “Available evidence indicates that Piro was a Tanoan language, closest to Tiwa, and now extinct” (Riegelhaupt et al. 2003). “Piro is a poorly attested, extinct Tanoan language once spoken in the more than twenty Piro Pueblos near Socorro, New Mexico” (Wikipedia 2014).  This “fact” has meant that our ability to study the relationships between the Piro-speaking Jumano pueblos of the Salinas area and the Jumanos further downriver in Texas has been limited.

Yet, despite these statements, the Piro language is not extinct. Having recently met with some Piros from the Las Cruces area I asked them if their language was actually extinct, and as expected and hoped, they said no, it was not extinct and that there was a fluent Piro speaker and that many songs are still sung in Piro, specially related to the Buffalo dance. This is an exciting development because the language of the Jumano pueblos in the Salinas area was Piro. We now have the opportunity to see if the words provided in documents relating to the Jumano in the Salinas and La Junta areas are Piro or not. This is one of the most important findings of this project and a key turning point in Jumano studies. This fact that Piro is not an extinct language means that we can now address long-standing questions that we thought were unanswerable. As a result of this project I will be undertaking a Piro language documentation project to ensure that the language is documented as it is spoken today.

I recently met with the Isleta Cultural Committee and gave the talk generated from this History Scholars Project. As a result we were able to determine that Atzigui (e.g., Piro and Piro language) means "Good People" in Tiwa and possibly in Piro. So the Atziguis were "Good People" whereas Abó is Abu and means "Poor”, presumably as in “Poor People". From this discussion we may have determined the origin of the name Jumano as well. There are a couple of words it could be, one is for “Hunt Chief” or “Hunter” (Xumahu) and after I asked the name for trader they thought of Xoum-na for “trade” or “goods,” as in “trade goods.” Xoum-ma-no in Tiwa translates to “looking for” or “hunters” (even “traders”) (personal communication verified through email with Valentino Jaramillo and the Tiwa Cultural Committee). Each of these makes sense for the origin of the name Jumano, but the last is pretty much the same word. These meanings of the word Jumano seem very likely to me and much more reasonable than some of the meanings others have suggested. This would indicate that the three Jumano Salinas area pueblos were “trade pueblos” or “hunter pueblos.” It’s also possible that a special tattoo style identified traders as such to allow them to move between territories in safety. It is also possible that this trader nation, the Jumano, was a distinct nation, as Benavides implies, made of trading specialists and hunters (cibola or bison; e.g., Cabeza de Vaca’s Cow People because they hunted bison). There is considerable interest at Isleta in pursuing this language and relationship issue and there are some people who identify themselves as Piro there. The Isleta Pueblo cultural committee has been assembling Tiwa and Piro words in a database so we agreed our efforts will dovetail nicely.  

The Language of the La Junta Jumanos

These results mean that the names of leaders, places, and objects recorded by Oñate in La Junta area can be evaluated for their association with the Piro language to determine how close they might be and if they represent the same, a similar, or an entirely different language. For example, the Jumano were also known as the Otomauco: “otros, los quales respondieron que se llamaba “amotomauco” and names of things were recorded in documents from the Gallegos Relación from the 1581-1582 Chamuscado-Rodríguez expedition to New México. For example, water, corn, beans, and arrow: “Llaman al agua “abad”, al mayz “tooy” y a los frisoles “ayaguase”. Of these people they said: “Es gente rayada y muy alegre” and “Esta gente llama a la flecha “acae”, como llaman la caña los mejicanos.”

These words can then be compared to the Piro vocabulary collected by Bartlett in 1852 (Bartlett and Hodge 1909). Bartlett collected a word list of 146 words. Regrettably only two of these collected words overlap with the words conveyed in the documentary record for the Jumano. These are water and arrow, and the words are not the same (sa-wêm and â-é versus acae and abad for arrow and water). In the brief discussions with the Tiwa speakers at Isleta it was noted that language has changed substantially over the years, so additional analysis is clearly necessary by qualified linguists and speakers.

Nonetheless, at this stage this rudimentary comparison suggests that the language of the Lower Rio Grande is different than Piro. This suggests that the Jumanos of La Junta spoke a different language than those of the Salinas. It does not address which language was spoken, if there are similarities between the languages, or if language change might account for this. The sample size is far too small to say for sure. The words could be referencing something other than what the Spaniards thought they were indicating (e.g., cane versus arrow shaft versus weapon) and there could have been multiple appropriate or interchangeable words or even dialects. The Piro language documentation project will likely help address this.

Leader names might also help in this regard. In the Obedience of Acolocu (Quarai?) of October 12, 1598 the following includes leader names are included, some of which are spelled differently than in Hammond and Rey (1953:348): “Xaye, capitan del pueblo de paaco . acilaci capitan que dizen ser del pueblo de cuzay tegualpa capitán del pueblo de junctre . ayquian y aguin capitanes del de eso pueblo de acolocu.” If Acolocu is Quarai as has been thought, then these names should be Tiwa and so should be a different but related language to Piro. A different set of leader names comes from the Obediencia de Cueloce, October  17, 1598 which is thought to pertain to Las Humanas (aka Gran Quivira, a Kumano pueblo): “Yolha capitán que dicen ser del pueblo y jente deste pueblo de cueloce Pocaetaqui . capitan del pueblo de Jenopue. Haye capitán del pueblo de pataoce y Cheli . capitan del pueblo de abo.” Again some of these leader name spellings diverge from those published by Hammond and Rey (1953:351). In fact there are numerous minor differences between nouns and in leader names. The question becomes whether they are material or important for interpretation. Future analysis by linguists and also discussions with the Piro and Tiwa will be informative in this regard.

It is also important to point out that some Jumano descendants think that the Jumano were Nahuatl speaking (Mendoza 2012). There are words found in West Texas that do not occur throughout the rest of Texas which is the basis for this interpretation. But in reality, Nahuatl words are found throughout the Southwest in many languages and their presence probably represents borrowed words rather than an original indigenous language for the Jumano. The Tiwa had no word for “priest” and so adopted a Nahuatl word for this, according to the Cultural Committee.

Language is a key part of cultural designation in anthropology, but peoples of different indigenous language families need not represent different cultural entities. Three examples from the Southwest-Plains, provided through personal communication by linguist Willem De Reuse, include:  

1. the Plains Apaches (formerly called Kiowa-Apaches) who lived together with the Kiowas and had an identical culture, but kept their own language;  

2. some Yavapai shared their territory with the Western Apaches, and had a similar culture, but both Apaches and Yavapais kept their own languages; and  

3. the Hopi-Tewa lived together with the Hopi and are culturally very similar, but kept their own Tanoan language.  

The label Jumano, as used by the Spanish, may have been a catch-all term for hunters or traders. This would explain its widespread usage to refer to people who may have had different origins. The Jumano of the Salinas area were probably Piro-speaking (A’tzigui), until later when they were composed of different groups, when pluralism and creolization and multilingualism were the norm. The jury is still out on the Jumano of La Junta. Perhaps another History Scholars Grant will be able to address this.  

Jumano Lifestyle

There is a second issue that needs to be addressed. This regards the character of these Jumanos or the lifestyles practiced, that is, their adaptation. Documentary sources relating to the Salinas pueblos indicate both that: (a) the Puebloans themselves were Jumano and (b) the mobile visitors were Jumano, as Fray Alonso de Benavides noted, 1630s. This is consistent with the two types of adaptation recorded for the Jumano at La Junta de los Rios.[iv] Benavides stated long ago that the Jumano were mobile visitors: “Entre los pueblos los pueblos [repeated] de esta nación es uno grande que tendré tres mil almas llamado el de los xumanas por venir a el esta nación muchas veces a tratar y contratar.Translated this states: “Among the pueblos of this [Tompiro] nation is a large one that must have three thousand souls called the Xumanas for this nation comes many times [often] to trade [tratar, deal, enter in relations] and contract [contratar, confer, negotiate, hire, barter].” In my mind, this issue is clearly addressed by this passage. Benavides was very clear in his intent.

So what’s wrong with Benavides’ clear statement? Why is it that scholars have not believed him? A good example of this skepticism is conveyed in the following quote:  

“In none of the accounts are the Jumanos of the plains identified in any way with Jumanos of the pueblos, except in Benavides's derivation of the word for these ordinary pueblo Indians. The plains Jumanos were well known as traders, and the Pueblo de las Humanas…had the reputation of a special trading relationship with the people from the buffalo plains. But Benavides's information is not as wholly acceptable as it seems, for from the early days of the establishment of the colony, the plainsmen bringing products of the hunt to the eastern pueblos are clearly identified with Apaches” (emphasis added; Hayes et al. 1981:5).  

While well reasoned, this logic is based on faulty assumptions. Hayes et al. (1981) erred in assuming that:  (a) only one type of group traded with pueblos, (b) all pueblos traded with same type of people, (c) trade relationships did not change over time, and (d) a labeled group (Jumano) can’t have two ways of life. In fact, the apparent discrepancies are nonexistent if we change our assumptions to be consistent with current understandings and new external evidence.

There are many such misunderstanding that have resulted in misinterpretations. Another of these is found in the logic of Scholes’ argument which is also faulty:  

“In 1630 Benavides mentioned a “pueblo of Xumanas,” in which he had founded a mission dedicated to San Isidro. Hodge regarded these settlements as mere temporary habitations of the Jumanos who had come in from the plains. In recent years new documentary materials have been made available, which show clearly that the “pueblo” to which Benavides referred was a permanently occupied site”  (Scholes in Scholes and Mera 1940:276).  

The question is, why must it be “either, or”? There was a pueblo AND there were mobile group encampments. Benavides mentions both and there is archaeological evidence for both.    

Archaeological Evidence

Archaeological evidence of Benavides’ mobile traders has been found at several pueblos but the largest site is near Tabirá or Pueblo Blanco (LA 51) where around 30 mobile group structures have been identified not far from the pueblo (Seymour 2014, 2015, 2016). The structures are typical of mobile groups throughout the Southwest, consisting of curvilinear, improvised rock ringed structures on the slope among naturally outcropping building materials (Seymour 2009, 2013, 2014a). Interestingly a radiocarbon sample returned the date in the A.D. 1200s, which is consistent with the pottery that indicates use between the A.D. 1200s and 1700s (Seymour 2014a).

Additional archaeological evidence is found in the El Paso area where rock art and other artifacts support a historic record that has the Jumano moving there from Las Humanas in the Salinas area after 1672 (Hayes et al. 1981:8; Scholes in Scholes and Mera 1940:283-284). The striped body in one figure may represent a tattooed or painted Jumano and the other seems to show what I interpret as the distinctive haircut and hair ornaments described for the Jumano (and the Manso) (see Seymour 2014b).

Juan Saebeta, a known Jumano trader was born at Gran Quivira which supports the notion (but does not prove) that Jumanos may have settled at the pueblo. Sabeata (Xaviata) was born after 1630 at or near Las Humanas, thought to be the pueblo now called Gran Quivira (Hickerson 1994:107). Yet, he could have been born in the pueblo, (b) at the mobile group locus, or (c) in a nearby location. This was recorded in Las Humanas/ Parral birth/baptismal records.

We have archaeological evidence of a distinction between settled peoples and mobile Jumano in the Salinas area. The question remains whether the settled people were: (a) Jumano who spoke Piro, (b) a mixed group, or (c) did the Puebloans just receive Jumano traders?

To make matters more complex, still another division within the region was the separation of the “Jumanos pueblos” of the Xumano Province from the others—even from Abó and Tenabó, as Hayes and others (1981) pointed out.

But what does it mean to be a Xumano pueblo? Scholars have observed distinctions between (a) settled Jumano pueblos and (b) settled Puebloans of other types in this specific area. These distinctions have been described in comparing Abó (Tompiro or Tiwa pueblos) and Gran Quivira (Xumana Pueblo). This is not the place to go into those distinctions but suffice it to say that historians and archaeologists have correlated Oñate’s three Jumano pueblos to three specific ruins. These have produced archeological material relevant to the period: The presence of the ruins of two churches at Gran Quivira identifies that site as the historic Las Humanas (Kubler 1939). A ruin at the east end of the Mesa Jumanes, known locally as Pueblo Blanco, is inferred to be the historic Tabirá and the ruins of a small church have been found there (Stubbs 1959). The third is considered to be Pueblo Pardo. These are thought to be Oñate’s Xumanas pueblos within his Xumanas Province.  

Earlier References to the Salinas Area

It’s important to insert here that Oñate was not the first to record pueblos in this Salinas area east of the Manzanos during the historic period. It’s just that he was the first to reference Jumano pueblos in the area. For example, in 1582, the Jumano pueblos were likely included with the 11 pueblos Espejo noted in the Maguas Province, but the Jumano were not distinguished:   

En este paraje dho tubimas noticia a como a las orla otra provincia que por la parte de oriente esta dos jornadas desta provira a q se llamade los maguas y de xando el cual en la provia dicha me partí para ella con dos compañeros donde llegue en dos días en la qual halle honze puos y en ellos Gran cantidad de gente que me parece aoría mas de quarenta mill animas entre hombres y mugeres y ninos aquí no alcanzan Rio ni tienen arroyos que corren y fuetes de que se sirven Tienen mucho maíz y gallinas de la tierra y bastimentos y otros cosas como en la provincia dicha an se le esta en mucha abundancia esta provya confinó con las bacas que llaman de Cibola y andan bestidos de los cueros de las dichas bacas . y de mantas de algodón y gamucas y gobiernan se como las provincias dhas acatáis–  tienen ydolos en que adoran como los demás referidos. 
 

…we heard news of another bordering province that is two days’ travel to the east that proved to be called Las Maguas… I left for it with two companions where I arrived in two days, in which I found eleven pueblos and in them a large number of people who now seem to me more than forty thousand souls between men and women and children. Here they cannot reach the river nor do they have running streams and springs from which they can make use. They have much corn and hens of the earth [turkeys] and supplies and other things in great abundance as in the above mentioned province. This province is bordered by the cows they call Cibola and they dress in the leather of the above mentioned cows and cotton blankets and tanned deer hides. And they govern like those already observed provinces. They have idols that they worship like those already mentioned.  

Judging from the number of pueblos referenced, it is likely that Espejo was including Tiwa, Tompiro, and Xumanas pueblos in the Maguas Province. Earlier explorers too visited this area or referenced it but Oñate was the first to distinguish the Jumanos.  

Jumano: One Thing or Many?

The Jumanos were both in the Salinas pueblo area east of the Manzanos and also in the La Junta de los Rios area and elsewhere on the plains and hill country. This broad geographic distribution prompts the question as to whether the Jumanos were really a single entity. To address this we must examine who the Jumanos of La Junta de los Rios were. Documentary evidence may provide some clues but this project did not get into this as far as is necessary to resolve this further. Nonetheless, what little evidence I did examine indicates that at La Junta de los Rios the Jumanos were both mobile and settled (Seymour 2003). In some accounts a distinction was made between the settled Patarabueyes and the mobile Jumanos, but in other documents it seems that the both settled and mobile Jumanos were been mentioned.

Interestingly, there is archaeological evidence in the La Junta de Los Rios Jumano area for both mobile and sedentary populations. Charles Kelley (1986) excavated several sites including the Millington and Loma Alta sites that are thought to represent the historic Patarabueye/Otomoacos. These adobe walled compounds match the historic descriptions. Robert Mallouf (1987, 1990, 1992, 1995, 1999) has identified and excavated Cielo complex sites that likely represent  mobile Jumanos.

In 1582 members of the Espejo expedition mentioned Otomoacos, Jumanos, and Patarabuyes in this area and in doing so clearly mentioned two distinct ways of life: “están poblados indios de esta nación en espacio de doce jornadas y algunos de los tienen casas de acutea y otras viven en jacales de paja” or “Indians of this nation are settled in the space of twelve days travel [along the river] and some of them have flat-roofed houses and others live in straw huts.”[v]

Espejo’s chronicler, Luxan, tells us the basis for the name Patarabueyes:  

este nombre de los Patarabueyes fue compuesto Por los soldados quando prendió la xente de esta propia ranchería . Mateo Gonzalez caudillo  por el capitán de las  minas de Santa barbará . Juan de Cubia porque la propia nación de estos que lamaon [llamaron] Patarabueyes le llaman, yotomoacos

 

This name of the Patarabueyes was composed (given to them/made up by) by soldiers when leader Mateo Gonzalez, for the captain of the mines of Santa Barbara, Juan de Cubia, took people of this same ranchería, because the nation itself that they called Patarabueyes is called, Yotomoacos.  

Espejo clearly tells us who these people were and equated the Patarabueyes with the Jumanos, and as noted, the Patarabueyes were equated to the Otomoacos above:  

Acavados de salir de esta nación entramos en otra q se llama de los xumanas que por otro nombre, los llaman los españoles los patarabueyes en que parecía avia mucha gente y con pueblos formados Grandes en que bimos cinco pues, con más de diez mill yndios y casas de acutea bajas y con buena traza de pues y la gente de esta nación está Rayada en los Rostros y el gente crecida tienen maíz y calabacas y caza de pie y buelo y frisoles y pescados . de muchas maneras . de dos rrios caudalosos que es el uno que desen derechamente del norte y endtra en el río de los conchos que éste será como la mitad de Guadalquibi 
 

We left this nation we entered another one that is called the Xumanas who the Spaniards also call by another name the Patarabueyes. It seemed that there were many people with large nicely formed villages in which we saw five pueblos, with more than ten thousand Indians and low flat-roofed houses and nicely laid out pueblos. And the people of this nation are striped in the face and are large people. They have corn and squash, and game animals and birds and beans and many varieties of fish from two deep rivers…  

So Luxan and Espejo recorded the names of two groups: Otomoacos (aka Patarabueyes and Xumanas) and the Abriaches. Linguists suggest these are Hispanicized names for these people. Consequently they have no interpretive value with respect to reconstructing identity through language. On the other hand if they were recording Otomano (Ottoman, Turk) they may have been suggesting that they looked like Turks, much like was the case with The Turk, a nonlocal Indian captured by Pecos Puebloans, who led Coronado onto the Plains.

Luxan also recorded the names of three leaders in the Patarabueyes villages they visited. These have been transcribed very differently by different researchers and my transcriptions also differ from those of past scholars: Bay Sibiye, Casica Moya, and Q. Briese. These of course are phonetic renderings of the actual names. It seems that the middle name references Cacique Moya and so may not have much interpretive value either, other than representing a Hispanicized rendering of Headman Moya.[vi] Further linguist analysis and Piro and Tiwa input may shed some light on these names.  

La Junta Versus Eastern Frontier Pueblos

Still, this does not address the question as to whether the Eastern Frontier Puebloans and mobile Jumanos were the same as those at La Junta. As we proceed with the new Piro and Tiwa language investigations we may be able to address part of this question. The Salinas pueblo area is probably a parallel situation to La Junta where both sedentary farmers and mobile traders were ethnically Jumano, if Jumano is an ethnic identifier rather than a profession or way of life (Seymour 2003).

A very important questions remains, and this is, were the Jumano in these distinct areas the same people or where they simply hunters or traders with striped noses? The Jumano at La Junta were mobile, as they were in the Salinas area. These mobile people were probably the same in both areas, but in each case the settled people they visited were probably different. The Jumanos visited Piro peoples in the Salinas area and the Jumanos visited Patarabuyes or Otomacaous in La Junta. In addition, some Jumano may have settled in these cosmopolitan places, after all they were trading centers and places of intercultural interaction.  

Future Studies

This leaves many questions unanswered because this is such a complex problem with so little data available. One of these questions is whether the Suma and Jumano are related and whether they are one and the same people.  If the answer is yes, there are additional documentary data that apply and therefore the equation changes. Pat Beckett thinks there is a relationship between these historically referenced groups and Dave Snow thinks there is not. Some time ago I suggested that there was a relationship, stating that:  

the localized nomads were probably subdivisions of the Jumano and that some of the more settled groups incorporated Jumano individuals into their societies.  The picture is emerging that the Jumano were to the Manso, Suma, Jano, and Jocome (and perhaps Chiso, Jumile, Concho, and others) what the Apache were to the Chiricahua, Mescalero, Natagé, Lipan, Lipiyan, Llanero, and Gileño. Just as the historically referenced Pima, Gila Pima, Soba, Sobaípuri, and Pápago were all of Piman stock, so too were the southern nomads of Jumano stock (Seymour 2003).   

This remains a question and right now it seems to be a matter of which evidence is emphasized. We will soon have the opportunity to move beyond this impasse.

Another question for another day is whether the residents of the Jumano Province (e.g., Salinas) pueblos are also Jumanos, partially Jumanos, or whether they were just the visiting Jumanos. The current evidence seems to suggest that these pueblos were probably partially composed of settled Jumanos and the visitors were mobile Jumanos.  These were the trading pueblos (e.g., Xoum-ma-no pueblos) who received traders and trade goods (e.g., Xoum-na).

Another problem that needs resolution but will require more fieldwork and consideration of the documents more deeply relates to the league distances between known places. When comparing actual distances (as the crow flies) between known places to distances recorded in 1598 and then in the mid 1600s we see that there are some discrepancies. For example the distance between Abó and San Buenaventura/Gran Quivira/Las Humanas is now 7 leagues but was recorded as 4 leagues in 1598 (Oñate 1599, Account of the Journey to the Salines, the Xumanas, and the Sea). Also the distances recorded between Abó and Quarai are significantly different (10 leagues in the mid 1600s versus 4 leagues now; Scholes and Mera 1940:284) suggesting that Quarai is not the place being referenced each time or that the location changed. Some of these differences might be accounted for by different routes, estimations by travelers, the Spaniards may have been confused about names, they took a route that was not direct, the actual villages being referenced might have moved, or the places being referenced by these names may have changed. There are a number of pueblos in the Chupadera Mesa area that should be examined to check for evidence of use during this time period.

For the archaeologist these league differences are critical. When attempting to locate a historically referenced place on the ground these critical distinctions become apparent and problematic. It’s possible that these references to differences in distance between places represent reference to mobile rancherías of Jumano visitors. The different league distances in all likelihood may also suggest either the pueblos changed or that the encampments were moving.  

To Conclude

Archival documents still provide a rich source of interpretive inspiration. They still retain value; they are not all used up. Past translators were looking at entire documents and since they were not focusing on one area their efforts were too broad brush and errors were made. In analysis of archival documents spellings and translations are thought to be meaningful and an awful lot has been read into them. Closer inspection reveals that there are some differences from the original early transcriptions and translations. The question is, are these differences meaningful and important?

In many instances, the answer is no. Sometimes these differences represent just meaningless variations in a document, between documents, between chroniclers, or through time.  It’s important to remember that the Spaniards were not obsessed with consistency in spelling, as we are today.  Moreover, they were sounding out many of these words they heard and so we are seeing often poor phonetic renderings from what they heard. Many inaccuracies have been introduced.

Fortunately, in many instances, the answer is yes; the differences do have significance.  Some of the differences are visible at a general level, at the same scale at which archeologists can discern differences, rather than the types of differences we might register if we were observing them in person today.

So what can we say now? We can say quite a bit and what we can say now has the potential to reorient Jumano studies in a way that might be especially productive. First we can say that the Pueblo residents of the Salinas area were sedentary agriculturalists while others (Jumano) were mobile traders (as at La Junta). Second, the residents of the Salinas pueblos were likely multi-lingual and multi-ethnic (Seymour 2003). After all, these pueblos were trading centers, foci of inter-cultural interaction and activity, and they were cultural thoroughfares. Traders would have had to be multilingual to be effective. The documents indicate that the farming Xumano Puebloans spoke A’tzigui, which was the Piro language. These A’tzigui-speaking pueblos seem to have spoken a different language than was spoken among pueblos at La Junta de los Rios, but this is still unresolved. It is possible that the languages were mutually intelligible. It is also possible that there was a gradation across the vast region where the Piro and Tiwa languages were related and Piro was related to the adjacent language and by the time one arrives at La Junta the language was different enough that those in the Tiwa and Piro areas could not speak that dialect.

There is no conclusive evidence of what the mobile Jumano spoke, although they were likely multilingual. What is clear is that we see both mobile and sedentary populations in the archaeological record (and not just ancestral Apache). Benavides was correct in that mobile Jumano visited sedentary (Piro Puebloan) residents in Salinas area, as at La Junta. Mobile group structures near Tabirá probably represent several groups, but many of these were very likely mobile Jumano traders. It’s important to note the anthropological fact that traders often had fictive kin relations with trading partners or intermarried to further economic enterprises. Traders probably lived at Salinas or had families there. So both Jumano and Piro likely lived there. This was probably a given, a non issue at the time because it was so commonly known (Seymour 2003).

Clearly much additional work remains to be done, but now we have new conceptualizations deriving from the archaeological and documentary records from which to ask fresh questions. When coupled with indigenous knowledge relating to languages, places, and practices we are likely to make considerable headway in the coming years.


[i] As a result of this research and this talk I established contact with a Jumano in the audience (That Jumano was yours truly) whose views coincided with my own and from here forward we will work together in reconstructing this puzzle.

[ii] Names in this list and others are separated with a dot or period that serves as a comma in this text. This dot was used as a way to discern how to combine sentence elements for pueblo names. Some of the names terminate at the end of the line without a dot while others may continue onto the next line so it is possible that even fewer pueblos were being referenced.

[iii] The subsequent Spanish Colonial designation, “Piro” is likely from Southern Tiwa, ‘piru ka’ade’ (“snake doctor or father,” from Parsons)

[iv] These two ways of life tend to result in distinct archaeological signatures on the landscape and in the material record, if in fact the mobile people are high frequency movers as a way of life. If they are Puebloans or settled farmers who occasionally move around their signature will be more similar to Puebloans.

[v] The term “jacal” means many different things and is often used to reference wattle-and-daub structures but here he uses the term straw with jacal suggesting he means straw huts. The flat-roofed-house or azotea is an adobe structure and seems to be the reference used here as acutea.

[vi]
Cacique is a term borrowed from the Caribbean and used widely throughout the area for headman, chief, or leader.

Sent by   Jerry  Javier Lujan    jerry_javier_lujan@hotmail.com 

 


TEXAS

Texas Tejanos - A Revolution Remembered - 1835-1836
Texas State Hispanic Genealogy/History Conf., McAllen, TX
Saturday November 15th: Annual Battle of Medina Reenactment
On This Day . . . 
October 8th, 1926, the Witte Memorial Museum opened in San Antonio
August 28th, 1767, Hugo Oconór becomes ad interim governor of Texas
Jo Emma's Guerra family tree by Gilberto Quezada
"El Tartamudo" by Henry A. Garcia, Jr.
The Tejano Origins of Pan de Campo, Casa Navarro
The first census of Texas, 1829-1836, to which are added 
      citizenship lists, 1821-1845
 

Texas Tejanos - A Revolution Remembered - 1835-1836
PERFORMANCES

Texas Tejanos – A Revolution Remembered” 1835-1836 is an original playscript written by noted Texas historian Rudi R Rodriguez. The play was created to help identify Tejanos during the 1835-1836 revolutionary period, portray their backgrounds and define the roles they played in the revolution.

Leading Tejanos like Don Jose Antonio Navarro, Colonel Francisco Ruiz and Colonel Juan Seguin are cast to portray family connections, military and political backgrounds and social status. Others Tejanos, like Torribio Losoya and Gregorio Esparza help to define the common Tejano commitment for a free Tejas and a love of their lands and a future for their families.

Also, leading Texicans like James Bowie, Steven Austin and Colonel William Travis are portrayed to contrast the two groups of men meeting at the eve of the Texas Revolution at Casa Navarro in Old San Antonio. There, the Texicans will begin to understand about Tejano heritage, their passion for Texas and the will and resources they will commit to the cause of a free Tejas!.

The style of the play is “Chautauqua”, there are ten actors and it is a one act, one scene and forty-five minute production. The cast was drawn from the Alamo Mission and Legacy Association, Alamo Lore and Myth Association and other groups. Costume and set design and creation is by the playwright. The music is taken from the KR Woods “Los Tejanos” CD. Scoring of sound tract was by Albert Richter of Optrix Studios and Rudi R Rodriguez from Texas Tejano.com.  publications@texastejano.com 

For more information, go to: 
http://www.texastejano.com/programs/texas-tejanos-a-revolution-remembered-1835-1836/

 

Texas State Hispanic Genealogy/History Conf., McAllen, TX

To All: We had a great Texas State Hispanic Genealogy/History Conference (35th) in McAllen. Turn-out was awesome! Primo Alex Moreno, Jr. & Las Porciones Society did an outstanding job. Every time we attend a conference, our extended family grows larger. That is a thing of beauty!!!We would like to take this opportunity to invite you all to our gathering in Laredo next year (2015). Stay tuned for details.
Saludos, José Antonio “Joe” López

FYI
Elsa and I attended the conference and like Jose Lopez says it was awesome. This group is growing fast and there is more books about Tejano History and genealogy than ever before. To start your own free genealogy search go to Familysearch.com ,, mas later, Walter

Note: Dr. Emilio Zamora book "Dairy of Jose de la Luz Saenz" is must for your library. mas later, Elsa & Walter  tejanos2010@gmail.com 
 
Saturday November 15th: Annual Battle of Medina Reenactment
The Battle of Medina Historical Society and the Southside Independent School District presents the Annual Battle of Medina Reenactment. The event will take place during the schools annual “Cardinal Days Festival” on Saturday November 15th. The reenactment starts at 11:30AM . and it will be on the football field. Reenactors are asked to be on the field by 10 AM for rehearsal. Anyone may participate providing proper period attire is worn and volunteers are welcome. Dress should be Native American, 1800 Tejano , early Texas pioneer or period military. Please visit my facebook page for examples of proper attire.
The Battle of Medina was the biggest and bloodiest battle ever fought on Texas soil. This battle was part of the Mexican War of Independence when our Tejano ancestors under the leadership of Bernardo Gutierrez de Lara proclaimed Texas Independence on April 6, 18 13 . This First Republic has been officially recognized by the 83rd Texas State Legislature in House Resolution 709 presented by State Representative Eddie Rodriquez from Austin . This year promises to be bigger and better than ever since the Texas Army has agreed to participate and will be bringing a cannon. This event is not only entertaining but educational as well and is presented as accurately and as historically as possible.
The school is located in Losoya Texas on the corner of Martinez/Losoya Road and Hi 281 South ( Roosevelt Road ) approximately 20 miles south of San Antonio . The school itself sits on hollowed ground and it was part of the killing field.
For more information
Dan Arellano Author/Historian
President Battle of Medina Historical Society
512-826-7569

 

 

Source:  Day by Day, Texas State Historical Association
On This Day . . . 

October 8th, 1926, the Witte Memorial Museum opened in San Antonio. The museum was largely the brainchild of Ellen D. Schulz Quillin, who helped start the San Antonio Museum Association and raised $5,000 to purchase Henry Philemon Attwater's collection of natural history specimens. She initially stored the collection at Main Avenue High School, where she was a science teacher, but successfully petitioned the city for a site and funds for a museum to showcase the collection and others like it. The building was constructed with public funds and a $65,000 bequest to the city from local businessman Alfred G. Witte, who stipulated that a museum be built in Brackenridge Park in memory of his parents. The facility was known as the Witte Memorial Museum until 1984, when the name was simplified to Witte Museum. The San Antonio Museum of Art, which opened with much fanfare in 1981 in a former brewery, was originally an outgrowth of the Witte.

August 28th, 1767 -- Hugo Oconór becomes ad interim governor of Texas
Born in 1732, Oconór was an Irishman who attained the rank of major of a volunteer regiment in the Spanish army. His vermilion hair inspired frontier Indians to nickname him the “Red Captain.” After service in Cuba and Mexico City, he worked as inspector general of the eastern Provincias Internas in 1765 and investigated the conflict between Texas governor Ángel de Martos y Navarrete and presidio commander Rafael Martínez Pacheco. After the removal of Navarrete, Oconór’s service as governor ad interim won the admiration of soldiers and citizens alike. He reinforced San Antonio against Apache raids and brought order to the frontier. He returned to Mexico in 1770, and throughout the next decade, as he commanded various offices, he focused on repelling the Apaches farther west. Oconór was governor and captain general of Yucatan at the time of his death in 1779.

 

Jo Emma's Guerra family tree by Gilberto Quezada 


Jose  Dionisio Guerra buried in Los Ojuelos

Hello Mimi,

One day for the sake of satisfying our intellectual curiosity, JoEmma and I wanted to know where her maternal great-grandfather on her grandmother's side, Macedonio Guerra, lived in Laredo in 1914, when he and his family moved from Nuevo Laredo to Laredo to escape the turmoils of the Mexican Revolution. Well, according to the 1920 U.S. Census, he lived at 716 Matamoros Street. Then we checked the Sanborn Fire Maps on the Internet and found that the house was located on the north side of the plaza de la Escuela Amarilla, between Santa Ursula Avenue to the west and San Dario Avenue to the east. 

And, regrettably, that section where the house once stood has been destroyed when IH 35 was extended all the way to the Río Grande. In our personal library, we found a detailed description of the house and a black and white photograph in a book entitled, Urban Archaeology: A Culture History Of A Mexican-American Barrio in Laredo, Webb County, Texas, published in two volumes in 1986 by the State Department of Highways and Public Transportation, Highway Design Division Publications in Archaeology. 

JoEmma's maternal grandmother, Blasita, the only daughter and child of Macedonio Guerra and Blasa Guerra, married Francisco Casso and he was the brother of Raúl Casso, who married Arnulfa Guerra, the youngest sister of Macedonio and Matías Guerra. So, Francisco Casso is JoEmma's maternal grandfather. And, the oldest child of Francisco Casso and Blasita Guerra was Ana María Casso, who was JoEmma's mother, she passed away two years ago this coming November 7, 2014, at the age of 88 in Laredo, Texas. Matías Guerra, Interim Governor and Governor of Tamaulipas during the early part of the 20th Century, is related to JoEmma on her maternal side of the Guerra family. She also has photographs of Matías and his siblings when they were young, middle-age, and older. A total of nine children were born to José Cayetano Guerra and María Javiera Saénz and they were all born in Ciudad Mier and lived in Cd. Mier. 

Matías and his younger brother, Macedonio, who was Presidente Municipal of Nuevo Laredo in 1908 and 1909, started a wholesale grocery business in Nuevo Laredo known as "M. Guerra y Hnos." The business was located on the north side of the Mercado, at the corner of Guerrero and Beldén. Macedonio Guerra, as I mentioned above, married Blasa Guerra on October 17, 1892 in San Agustín Church in Laredo, Texas, and they had one daughter, Blasita, who is JoEmma's maternal grandmother. This would make Macedonio a great grandfather and Matías a great-grand uncle of JoEmma. Matías and Macedonio Guerra moved their business to Laredo in 1914, 

Now, Blasa Guerra was the youngest daughter of José Dionisio Guerra and his wife, Francisca Zapata. His father was José Ignacio Guerra Cuéllar and he was Jo Emma's great-great-great-grandfather. The children of José Dionisio Guerra and his wife, Francisco Zapata are in chronological order, from the eldest to the youngest:
Juan Nepomuceno; Manuela; Julian; Josefa; María del Refugio; Petra; Francisco; Feliz; Amada; Blasa .

The youngest one, Blasa, was born in el Rancho Los Ojuelos, and she married Macedonio Guerra. According to Jo Emma's mother, Macedonio would bring merchandise to a general store in Los Ojuelos and that is where he met his future wife, Blasa Guerra, who was Jo Emma's great-grandmother. Jo Emma and I have visited Los Ojuelos about three times, and we also went to see the cemetery, which is located across Farm Road 649, and not too far from Mirando City. We knew that Dionisio was buried in Los Ojuelos, but he was not in the family cemetery. Our dogged tenacity paid off when we found his boveda (vault), nestled peacefully among the South Texas brush country and not too far from the ruins of the general store.  

We found these two books in our personal library to be very informative: Los Guerra de Coahuila, Nuevo Leon, Tamaulipas, y Texas, 1602-1900, (Third Edition) translated and edited by José Felipe De La Peña. And the other one is by Carmen Perry, she was the archivist for the Laredo Archives at St. Mary's University, and is titled, San José de Palafox: "The Impossible Dream" by the Río Grande. She was the translator and editor and her book was published by St. Mary's University Press in 1971. When her book came out, I was a graduate student working with her, and Miss Perry invited me to her book signing event, which took place in the Special Collections Room, located on the third floor of the library. She gave me an inscribed copy, dated March 23, 1971.

May God bless you always. 
Gilberto Quezada 
jgilbertoquezada@yahoo.com 

 

 

Dear Sons, Brothers, Sister, Salinas Relatives and De la Rosa Relatives,

Yesterday, my wife Sally and I were treated to a memorable evening by Art and Cecilia (de la Rosa). Sosa. Present also at the gathering was Bob de la Rosa and wife, Mary de la Rosa Palomares & husband, and Solis descendents of Tia Lucinda Salinas Solis, Mary and Juanita Correra.


 

As you can tell Bernarda, or Bernardina is Saldivar, and she is the mother of Guadalupe de la Rosa. And Bernardina is a relative of Epifanio Saldivar, the husband of Guadalupe de la Rosa. I will track that down to see how they are related.

Through the graciousness of the De La Rosa families, I am attaching a photo of my and most of your great great grandparents. Also am including a photo of the primary relatives present at the gathering, which they agreed could be published at Somos Primos and Ancestry.com. These are my kind of folks! Enjoy!

I am going to update the family tree in Ancestry.com with the additional names they provided.

God Bless you and yours.
Sinceramente
Dad, Brother, & relative...
Refugio and Sally Fernandez
cnsfernandez1943@sbcglobal.net
 

http://www.somosprimos.com/sp2013/spoct13/spoct13.htm  
DNA information on the Fernandez 

 

 

"El Tartamudo"
By Henry A. Garcia, Jr.
curbeloconnections@gmail.com
For Los Bexaenos Genealogical Historical Society

I once read a very sad newspaper article about a homeless family. Due to certain conditions, the children had to sleep on the floor. I felt sadness; yet, I could understand the dilemma! After a "by the grace of God, go I" thought of the homeless problem that exists here in San Antonio and around the world, I started to reflect back to my early childhood. I wondered how this  story may have a personal reference and resemblance to me, but it's not based on being homeless.

Born and raised in a small South Texas town, I too slept on the floor, but it wasn't based on the fact that I was homeless. The truth of the matter, it was because it was a simple case of having "less home" space for sleeping accommodations for our large family.  There were only two bedrooms in our rented home; one for our parents and the baby, and the other one housed my two teenage sisters, with their vanities of having to have their own privacy. 

In simple explanations, my spring and summer nights were spent on a blanket and pillow near the front screen door, wishing and hoping for a slight breeze to cool the otherwise warm nights.

Although it was cramped quarters, in the winter months, I took that blanket and pillow and slept in the bath tub. Other than the middle-of-the-night visits by my fellow family members, I didn't feel any resentment or displeasure of being poor in a "less home" environment. In fact, I was so poor I couldn't afford any dreams about better times-perish the thought of dreaming about my own room and bed.

Born and raised in a small South Texas town, I too slept on the floor, but it wasn't based on the fact that I was homeless. The truth of the matter, it was because it was a simple case of having "less home" space for sleeping accommodations for our large family. 

There were only two bedrooms in our rented home; one for our parents and the baby, and the other one housed my two teenage sisters, with their vanities of having to have their own privacy.  In simple explanations, my spring and summer nights were
spent on a blanket and pillow near the front screen door, wishing and hoping for a slight breeze to cool the otherwise warm nights. Although it was cramped quarters, in the winter months, I took that blanket and pillow and slept in the bath tub. Other than the middle-of-the-night visits by my fellow family members, I didn't feel any resentment or displeasure of being poor in a "less home" environment. 

In fact, I was so poor I couldn't afford any dreams about better times-perish the thought of dreaming about my own room and bed.

I remember the school days back in Refugio and my regimented routine of breakfast (tortillas and flour gravy). I put on the same clothes I had worn the day before and walked five blocks (in all kinds of weather) to the elementary section of the combined structure of its attached middle and high school areas.

I remember my first day in the first grade at school. The Anglo first graders had their own classroom. The Hispanics were across the hall in their own segregated room. The African-Americans were in their own schools across the tracks. Mrs. Roberts, an Anglo lady with a harsh voice and with a profound opinion on why we, or even why she was there. The Hispanics were grouped together, not based on their knowledge nor on whether or not they understood
the English language, but rather because of our surnames and seemingly, the color of our skins. In a very sound and demanding voice, Mrs. Roberts cites that "No Mescan will be spoken in her class!" The condescending tone of her voice caused my comrades to start whimpering and crying for their mothers. I proceeded to exit my little chair / desk, and I walked up to my friends and playmates and tried to calm and lessen their "opening day" fears. As I talked to them in both Spanish and English-which the majority of them could speak and understand-I didn't notice Mrs. Roberts getting out from behind her desk, secure a ruler in her hand, and walk silently behind me. 

The next thing I remember, I was collared by her left hand, bent over an empty desk and quickly swatted 4-5 times  with the ruler securely positioned in her right hand.After the first butt-tingling impact noise of the ruler, my fellow first-graders all seem to respond in unison with a fear-jerking yell and an even faster exodus towards the exit door. While children were crying and screaming and trying to make an escape out of the room, other teachers rushed to view the rebellion through the door's glass window. The door
had been locked from the inside by Mrs. Roberts!

After a while, the elementary principle knocked on the door,and Mrs. Roberts let go of her choking grip of my shirt. She retreated to the door to open it. All the while, my screaming and fearful friends backed away from the door and headed to the windows, trying to jump out of the half-opened windows.

The rest of that experience is somewhat hazy in my mind, but later at recess, I did get a group opinion from my friends, "If you, who could speak better English than us, was getting spanked, what
was their fate with the teacher?" Some how, we all survived the rest of the semester with a new, gentler teacher.

An accident from a bicycle wreck, at the age of nine, caused me to start stuttering. It seemed like I had been always warned from my mother, "Do not ride on the handle bars of a bicycle." Well, as things happen, I did. One of my pants' leg got caught in the spokes, and I went head first into the payment. Mi amigo and co-conspirator, Omar Gonzales, saw my face and acknowledged that my left cheekbone was bleeding and turning purple!

 I ran home which was at least 5 blocks from our mishap. Exhausted from the panic run, I entered the front door and saw my mother. She looked, screamed, and asked and answered at the same time, "What happened? I bet you fell off a bicycle!" My mother was not only a great, thoughtful person, but now she was a psychic.

At that point, I started stammering my reply. From that day, and throughout the next 30 plus years, I became the "tartamudo." I was teased into fights as a kid, teenager, and early adult life. I was always the one who my classmates wanted to read my English
stories in class; used as a "push toy" by the football players; and harassed on part-time jobs I held in high school and beyond.

While initially, I didn't like the attention that my speech, or rather lack of, was causing, I soon worked it to my advantage. I started laughing at myself and enjoying the friendships and comradely reactions of my fellow band members, softball players
and government workers.

After high school, I was selected for a four year apprentice program at Kelly APB. On that first day at the base, they had all the apprentices line up and shuffle their way to an awaiting group of shop supervisors at a table. As you approached the seated first supervisor at the table, he would ask for your name.

"What's your name boy?" he bellowed. Undeterred by his brashness, I answered, "Sir, my name is H-HHenry Garcia." The second boss had a list of names with assignments and locations.

Without looking up at me, he asked me, "Is that spelled with one H or two?" The roar of their laughter defused the situation. My fellow "newcomers" joined in the revelry. Being used to the jovial results after all of those years of mental conditioning in school, work, and band, I joined them in laughing at myself.

The second boss then barked to boss number three, who was escorting the "newbies" to their work areas, "Take Mr. Garda to the engine receiving area. Let him work back there with Mr. Jennings." Building 329 was a very large building, with many mechanics working in both disassembly and reassembling areas. 

As I walked behind boss number three, we went out the back. There was a R4360 Reciprocating Engine Container being lowered by a giant hoist line. A tall-at least 6' 10"-black man was using the remote control box lowering the encased engine onto the platform floor. A quick gesture by boss number three to Mr. Jennings was done and an even quicker introduction was given. He then walked away back into the building. Mr. Jennings gave me a swift look over, and then he motioned for me to join him as he started using a Pneumatic wrench to loosen up the container bolts and nuts. He had a difficult time with one of its
attaching nuts! He turned around and instructed me to get a crescent wrench from his tool box. 

Since my dad was a car mechanic, I definitely knew what the tool looked like. Feeling pleased with myself, I hurried over to Mr. Jennings and said, "H-h-here it is." 

He released the Pneumatic tool, which had an
overhead air hose connected to it, and reached for my collar. Slowly, he raised my five-foot nine-inch body up to where we were staring eyeball to eyeball.

Hanging high in the air with my feet dangling loosely in the air, he dramatically asked me, "Boy, a-r-re you m-m-making f-f-fun of me?"

I responded without too much a forethought, "No s-s-ir, W-we aare in the s-same b-b-oat."

About the same time as our verbal exchange, bosses number one, two, and three, plus a small gathering of veteran mechanics were out on the ramp watching and waiting for our encounter. They were all laughing so loud, that Mr. Jennings turned us both around and
realized why I was sent back there to help him. It seems like the bosses couldn't get anyone else to help him, and they wanted to see his reaction. 

Lowering me very carefully and positioning me by his
left side, he encircled my head with his left arm and retorted back to the still laughing crowd, "T-t-his is m-m-my boy, and no b-b-body bb- better m-mess with m-m-y boy."


 

The Tejano Origins of Pan de Campo 
Demonstrated by Emiliano "Nano" Calderon, M.A.
Texas State Historical Commission

Friends of Casa Navarro  228 South Laredo Street, San Antonio | TX | 78207 
www.visitcasanavarro.com | www.thc.state.tx.us

Saturday, November 1, 2014
From 1 PM to 3 PM
Annual Friends of Casa Navarro General Meeting Highlighting Year-End Reports by all Committee Chairs and Officers, highlighting a Report by Sylvia & John Tillotson on Cenotoph Project. Plus, Goals and Objectives for 2015.
Special Presentation and Activity by Casa Navarro Staff Refreshments Information, contact: sandywestbrook@yahoo.com 

 
The first census of Texas, 1829-1836, to which are added Texas citizenship lists, 1821-1845,
 and other early records... by Marion Day Mullins (1982) 

Mullins, Marion Day
Bibliography of Mullins, Marion Day, alphabetically ordered
<< < 1 > >>
Marriage record of Washington County, Tennessee, 1787-1840
Grammer, Norma Rutledge Mullins, Marion Day 
Publisher: Genealogical Pub. Co
ISBN10: 0806305649 ISBN13: 9780806305646 DDC: 929/.3768/97 LCC: W3
Republic of Texas: poll lists for 1846
Mullins, Marion Day 
Publisher: Genealogical Pub. Co
ISBN10: 0806305983 ISBN13: 9780806305981 DDC: 929/.3764 LCC: M84
The first census of Texas, 1829-1836: to which are added, Texas citizenship lists, 1821-1845, and other early records of the Republic of Texas
Mullins, Marion Day 
Publisher: National Genealogical Society
ISBN10: 0915156229 ISBN13: 9780915156221 DDC: 929/1/072073 
Sent by John Inclan  

 

MIDDLE AMERICA

The Religious Celebration of Señor de Los Milagros 
     by Eddie AAA Calderón, Ph.D.
Wade Falcon posting information on Canary Islanders of Louisiana
 
The Religious Celebration of SEÑOR DE LOS MILAGROS 
by Eddie AAA Calderón, Ph.D.
Folks I attended a noon mass today, October 5, 2014 Sunday AT St Olav church in downtown Minneapolis in Minnesota (MN) and the mass celebrated the Peruvian feast entitled: SEñOR DE LOS MILAGROS (Lord of the Miracles) began in October which is an annual tradition held in Perú each year. We have a Peruvian community in the Twin Cities of Mn and though they are not as big as the Mexican and Ecuadorian communities here, they have been celebrating this mass every year and in St. Olav for the 10 consecutive times.
Today is also the birth of my father and he would have been 109 years old today if he were with us on earth. Tomorrow is my youngest son's birthday, Eddnard-Plácido and he will be 7 years old. I then went to the cemetery as I usually do after attending the mass every Sunday at St. Olav to greet him Happy Birthday. ( My mother is also laid to rest together with my father. My oldest son Pfirlani-Diwa was also laid to rest in the same cemetery. He is not to be confused with my second son whose name is Pfirlani-Eddie.)
Going back to the Peruvian religious feast, the origin of the Señor de los Milagros religious festival on Sunday of each year in October dates from the year 1655, when the government run by the Spaniards, and I am quoting the bulletin of St. Olav church for this mass, "who treated the poor Incas (indigenous people/natives) and black people (who came from Africa) as slaves." An earthquake hit Lima, the capital of Perú, creating panic and causing much damage to the city. According to the legend, the wall with a mural of the image of Christ, painted by the slaves, remained intact. The faith of the Peruvians spread, and the first Masses and processions celebrating the Icon of SEñOR DE LOS MILAGROS --the Lord of the Miracles-- began in October, 1671.
The celebration of this feast at St. Olav was very elaborate with a procession including the display of the huge Icon carried by 4 Peruvians before, during, and after the mass. After the mass a very sumptuous Peruvian cuisine was served to the parishioners. This occasion gave me a chance to talk in Spanish to the Peruvians who attended the mass and those who do not have a complete knowledge of the Philippines, my country, were so amazed by my speaking their language. They then asked me where I learnt how to speak the Spanish language. I told them that the Philippines had been UNA COLONIA ESPAñOLA POR 3.5 SIGLOS, and UNA COLONIA GRINGA for 48 years. I of course told them that I was in Perú in 1968 and had the opportunity to visit an indigenous community --LOS INDIOS COLORADOS-- in that country. There were also other Hispanic people who attended the feast and I also spoke to them in Spanish. Below is a picture of me with the natives. 
I really enjoyed this Peruvian religious fiesta at St. Olav. 
Lastly I would like to acknowledge this month of November; it is the birth month of my older sister, Zita A. Calderon, M.D., on the 5th.

https://fbcdn-sphotos-h-a.akamaihd.net/hphotos-ak-xpa1/v/t1.0-9/167058_
1527329024270_4811066_n.jpg?oh=7eece489df633a601bbe6cf4380d0006&oe=
54C6E4CB&__gda__=1421932586_a65d4e4cec6f31ce83dfcdac4653918c
 

 
If you have a Facebook account, check out Wade Falcon posted in Canary Islanders of Louisiana
Several in the group have ancestors from Aguimes and Telde. Be sure to check out the surnames. 
GENEALOGIAS CANARIAS: REPOBLADORES DE LAS TIERRAS DE TELDE Y EL SEÑORÍO DE AGÜIMES (PARTE I) geneacanaria.blogspot.com 

De lo Arnao y su descendencia, así como de sus posesiones en Telde se tienen algunas informaciones: ... 

Sent by Bill Carmena JCarm1724@aol.com 

 

 


EAST COAST 

November 15 Harvest-time in colonial Florida
Hispanic American Youth Group of Deltona (HAYGD) Banquet with 
      the Borinqueneers on Sep. 27th, 2014. 
"Out of many, One" 6-acre sand/dirt portrait
 
Harvest-time in colonial Florida.
Saturday, November 15th, 2014, 
18th-century Cooking Demonstrations 10 am - 3 pm
Fort Mose Historic State Park in St. Augustine, FL!


Photo by Terri Newmans, courtesy of Florida Living History, Inc.

This heritage Event will focus on harvest-time in colonial Florida. Volunteers from Florida Living History, Inc.,
will discuss and illustrate the food and foodways of 18th-century Fort Mose and St. Augustine. Demonstrations
of colonial Florida cooking will take place in the park’s palm-thatched choza (outdoor kitchen).
In addition, Local Farm Fare ( www.localfarefarmbagsouth.com/ ) will be on-hand to offer a farmers’ market of
vegetables, herbs, and fruits from colonial Florida that are still grown locally today.

Fort Mose Historic State Park, located at 15 Fort Mose Trail, is the site of the first, legally sanctioned free black settlement in the continental U.S., established in 1738. 

[Editor Mimi: Note: Gracia Real de Santa Teresa de Mose is located in what had been Spanish Florida. The settlement was primarily composed of former slaves who had escaped from British plantations and received religious sanctuary in Spanish Florida. It offered them a refuge within which they could maintain family ties. Information, extracted from "Fort Mose" by Jame Landers, published by St. Augustine Historical Society, 1991.]

Admission to this heritage Event is free of charge to the public. There is a Museum admission fee of $2.00 per adult; children, age 5 and younger, are free.

Financial support for this Event is provided, in part, by the Florida Humanities Council ( www.flahum.org/ ), the
state affiliate of the National Endowment for the Humanities.

Founded in St. Augustine, Florida, in 2009, Florida Living History, Inc. (FLH), is a community based, non-profit 501(c)(3) organization of volunteers dedicated to educating the public about Florida's colonial and territorial history, using living-history programs, demonstrations, and recreated portrayals of significant historical events.  FLH's numerous heritage Events are funded solely through corporate/private donations, FLH fund-raising, and state/national grants. No local public funds are utilized.

FLH supports educational initiatives that promote a greater understanding and appreciation of Florida's, and
America’s, rich and diverse heritage. 

Dr. Richard Shortlidge
For more information on Florida Living History, Inc., please contact us via
info@floridalivinghistory.org
Telephone (toll-free): 1-877-FLA-HIST (1-877-352-4478)
www.floridalivinghistory.org ), in partnership with Fort Mose Historic State Park (
www.floridastateparks.org/fortmose/ ) and the Fort Mose Historical Society ( www.fortmose.org/ )

 

 

Hispanic American Youth Group of Deltona (HAYGD) Banquet with the Borinqueneers on Sep. 27th, 2014.  Orange County, Florida. Felt good being around and talking to some of the Borinqueneers. My friend Frank Medina, Maj Res,  is top row, far left. He's a West Point graduate, Gulf War vet, and retired Army captain.    Sent by Joe Sanchez
 
National Mall Landscape Portrait

 

This undated handout photo, taken from the Washington Monument, provided by the Smithsonian shows a giant portrait of a young man, entitle: entitled: "Out of many, One," created in the landscape of the National Mall, left. The six-acre portrait is made of sand and topsoil and can be viewed from the Washington Monument _ or from space, by Cuban-American artist Jorge Rodriguez-Gerada, The World War II Memorial is in the foreground the Lincoln Memorial is in the background. Mark Gulezian, Smithsonian AP photo 

Editor Mimi:  Spot the eye and shoulders. 

Sent by Dorinda Moreno
pueblosenmovimientonorte@gmail.com

 

 

AFRICAN-AMERICAN

Rural Heritage Museum opens Rosenwald Schools Exhibit at
        Mars Hill University in Mars Hill, North Carolina Confederate pomp amid burial of slave's daughter
African-Born Population in U.S. Roughly Doubled Every
         Decade Since 1970
 
Rural Heritage Museum opens Rosenwald Schools Exhibit 
at Mars Hill University in Mars Hill, 
North Carolina 

This recently opened exhibit traces African American education in Western North Carolina from reconstruction through integration in the 1960's. The Mars Hill Anderson Rosenwald School played a large role in African American heritage of Madison County and is the feature of the exhibit looking at students, teachers and parents in the context of time, and their struggles, hopes and dreams. Currently open until February 28th, 2015.

Special programming is scheduled for the exhibit in the coming months. For more information please call 828-689-1400 or visit the museum website.   Rosenwald@savingplaces.org 

2014 National Trust for Historic Preservation, 
202.588.6000 | 800.315.6847 | 202.588.6085 (fax) | PreservationNation.org  
 

Confederate pomp amid burial of slave's daughter
Confederate pomp amid burial of slave's daughter
By Martha Waggoner IGH, N.C. (AP)

When the ashes of Mattie Clyburn Rice, the daughter of a slave, are buried Saturday in her father's grave in the North Carolina piedmont, a color guard of Confederate re-enactors will be in attendance. So will members of the United Daughters of Confederacy.

That the daughter of a man enslaved in the 1800s should live to see the 21st century seems almost extraordinary enough — but equally remarkable is the record of her father, who went to war to cook for his master, saved the man's life and ended up drawing a pension for his wartime service.

The lives of Rice and her father Weary Clyburn, who was in his early 80s when she was born, illustrate the tangled threads of history in connection to slavery, the Civil War and its aftermath.
Members of the Sons of the Confederate Veterans who knew Rice say she regarded her father as a Confederate soldier, but historians and his pension papers say that's not exactly the case; he was a slave who went to war to serve his master.

"There's really no debate about the question of whether African-Americans fought for the Confederacy. We know they didn't," said author and historian Kevin Levin of Boston, who blogs about the rise of the belief in black Confederates.

But Rice, who was 91 when she died in September in High Point, devoted her energy to confirming his Confederate service, said Tony Way, an SCV member who is arranging the funeral Saturday at Hillcrest Cemetery in Monroe.
"People didn't believe her when she said he was a Confederate soldier," Way said. "She spent years searching records until she found his pension record approved by the state of North Carolina."

Way led the push for a marker in Monroe honoring the Civil War service of nine slaves, including Clyburn, and one free black. Before a 2012 ceremony unveiling that marker, Rice dismissed historians who consider black Confederates a myth.

"A lot of people ask me if I'm angry," she told The Charlotte Observer. "What do I have to be angry about? There's been slavery since the beginning of time. I'm not bitter about it, and I do not think my father would be bitter about it."

A paternalistic 1930 obituary for Weary Clyburn said he was buried "in the Confederate uniform of gray" — yet it also 
called him "Uncle Weary Clyburn" and described him as "a white man's darkey." His grave remained unmarked until the SCV lobbied the Veteran's Administration for a headstone that was placed there in 2008, Way said.

Rice asked that her cremated remains be buried in her father's grave, Way said. The UDC state presidents of North Carolina and South Carolina are scheduled to speak at her funeral.

Records show Clyburn received a soldier's pension, yet they also classify him as something else. The pension records say "his services were meritorious and faithful toward his master and the cause of the Confederacy." They describe Clyburn as a bodyguard for his master who performed personal services for Robert E. Lee and "that at Hilton Head, while under fire of the enemy, he carried his master out of the field of fire on his shoulder."
Yet a letter dated June 18, 1930, and signed by state Auditor Baxter Durham refuses to award Clyburn's pension to his widow because "negro pensioners are not classed as Confederate Soldiers ..."

"It's unfortunate that we can't remember these men for who and what they were," said Levin, the historian. "They lived through the end of slavery. 

Now imagine being dragged into war. Because they were enslaved, they were forced to deal with the horrors of war.

 These were men forced to comply with their master's wishes as they had always been forced to do."

"This is not a story about the Confederacy as a progressive nation in terms of relations" he added. "If they had won the war, they would have furthered slavery and extended it. Thank God they lost."

Sent by John Inclan
fromgalveston@yahoo.com 
___
Kevin Levin's blog: http://cwmemory.com/
Sons of Confederate Veterans: http://www.scv.org/

 

African-Born Population in U.S. Roughly Doubled Every Decade Since 1970, 
Census Bureau Reports 

The foreign-born population from Africa has grown rapidly in the United States during the last 40 years, increasing from about 80,000 in 1970 to about 1.6 million in the period from 2008 to 2012, according to a U.S. Census Bureau brief released today. The population has roughly doubled each decade since 1970, with the largest increase happening from 2000 to 2008-2012.

The Foreign-Born Population from Africa: 2008-2012, a brief based on American Community Survey statistics, shows that the African foreign-born population accounts for 4 percent of the total U.S. foreign-born population. No African country makes up the majority of these immigrants, but four countries — Nigeria, Ethiopia, Egypt and Ghana — make up 41 percent of the African-born total.
“The brief — the Census Bureau’s first focusing on the African foreign-born population — highlights the size, growth, geographic distribution and educational attainment of this group,” said Christine Gambino of the Census Bureau’s Foreign-Born Population Branch, who is one of the brief’s authors. “We have found that the African-born population tends to be more educated and accounts for a relatively large proportion of the foreign-born population in some nontraditional immigrant gateway states such as Minnesota and the Dakotas.”

The foreign-born population from Africa had a higher level of educational attainment than the overall foreign-born population: 41 percent of African-born had a bachelor’s degree or higher compared with 28 percent overall. 
Within the foreign-born population from Africa, educational attainment varied by place of birth. For example, 40 percent of the Somali-born population had less than a high school education, while 64 percent of Egyptian-born individuals had a bachelor’s degree or higher.

This brief is one of several focusing on the foreign-born population from world regions of birth. Previous reports include “The Foreign Born from Asia: 2011” and “The Foreign Born from Latin America and the Caribbean: 2010.” In addition, supplemental tables are now available for the African-born population by metropolitan statistical area. Below are highlights of the geographic distribution of the African-born population from the brief: 

Geographic Distribution

· The four states with African-born populations over 100,000 were New York (164,000), California (155,000), Texas (134,000) and Maryland (120,000).

· Of the 10 states with the largest African-born populations, Minnesota (19 percent), Maryland (15 percent), Virginia (9 percent), Georgia (8 percent) and Massachusetts (8 percent) had percentages of African-born in their foreign-born populations that were at least twice the national percentage of 4 percent.

· Metropolitan areas with the largest African-born populations were New York 
(212,000), Washington (161,000), Atlanta (68,000), Los Angeles (68,000), Minneapolis-St. Paul (64,000), Dallas-Fort Worth (61,000) and Boston (60,000).

· Among the 10 metro areas with the largest African-born populations, Nigerians were the most populous group and constituted a high proportion (20 percent or more) of the African-born in the Atlanta, Chicago, Dallas-Fort Worth and Houston metros. Similarly, Ethiopians were a high proportion and the largest group in the Washington D.C. metro, Cabo Verdeans in Boston, Somalis in Minneapolis-St. Paul, Egyptians in Los Angeles and Liberians in Philadelphia.

About the American Community Survey
The information in this release comes from data collected from the American Community Survey from 2008 to 2012. The questions asked include: 
· Where was this person born?
· Is this person a citizen of the United States? 
· When did this person come to live in the US? 

Organizations use this information to develop programs for refugees, immigrants and other foreign-born individuals. Federal and state agencies require these statistics to support enforcement of nondiscrimination policies and to allocate funds for school districts based on limited English proficiency, immigrant, low income and minority student populations.
Ever since Thomas Jefferson directed the first census in 1790, the census has collected detailed characteristics about our nation’s people. Questions about jobs and the economy were added 20 years later under James Madison, who said such information would allow Congress to “adapt the public measures to the particular circumstances of the community,” and over the decades allow America “an opportunity of marking the progress of the society.”

Note: Statistics from sample surveys are subject to sampling and nonsampling error. All comparisons made in this report have been tested and found to be statistically significant at the 90 percent confidence level, unless otherwise noted. Please consult the tables for specific margins of error. For more information, go to http://www.census.gov/acs/www/data_documentation/documentation_main
See http://www.census.gov/acs/www/data_documentation/2012_release for more information on changes affecting the 2008-2012 statistics. See http://www.census.gov/acs/www/guidance_for_data_users/comparing_2012/ for guidance on comparing 2008-2012 American Community Survey statistics with previous years. 

Sent by Roberto Calderon, Ph.D.  beto@unt.edu 


INDIGENOUS

Palo Alto College Native American/Hispanic Heritage
    Month Celebration 2014
Day by Day, Texas State Historical Association 
    Oct 7th, 1759 Indians defeat Spanish force on Red River 
    Oct 11th, 1878 Kiowa chief commits suicide
Book Review: An Indigenous Peoples’ History of the
     United States by Roxanne-Dunbar Ortiz
 

 Palo Alto College Native American/Hispanic Heritage Month Celebration 2014

Colegas y Camaradas: 

We have been working hard since this past summer to organize Palo Alto College's inaugural Native American/Hispanic Heritage Month Celebration 2014 in San Antonio, Tejas (see attached poster with complete schedule and press release). We think we have a great schedule of activities for our students and community that includes scholarly presentations, workshops, a free Chicano Batman and Sexto Sol concert. film series, readings and book signings by prominent poets and authors, a major Colloquium on "The Importance of Our Indigenous Identity," a Community Forum on the use of American Indian names as mascots, theater productions, San Antonio Poet Laureates Dr. Carmen Tafolla and Laurie Ann Guerrero, local actor and activist Jesse Borrego, y mucho mas.

The focus of this over-a-month-long celebration is engaging our students and community on the important fact that we are Indigenous/American Indian first and foremost, and native to this continent now called America, otherwise known as Cemanahuac, Abya Yala, Turtle Continent. In an age when most of our students call themselves Hispanics, obviously due to the preferred term of mainstream U.S. media, the issue of our Indigeneity has not been addressed properly, as well as our mestizaje and our connection to the larger Indigenous population of the Americas and our positions as Mexicans, Xicanas/os and Latinas/os in the U.S.

All events are free and open to the students and community, except for a small fee charged for the Luchadora! theater production for those 19 years and older. And there is free parking and free aguas frescas. 
Por favor spread the palabra to your students, familia and friends, and if you're in the area during October-November, come on out to the college on the southside of San Antonio.

By the way, we are videotaping all of the presentations on Mediasite and the Center for Mexican American Studies at Palo Alto College is beginning an Indigenous/Xicana/o Studies Digital Archive where people will be able to access all of these presentations. They tell me that there's a possibility that we might even be able to livestream these presentations. We'll see what happens.
De todos modos, hope to see you here. Salud y paz. In tlanextia in tonatiuh. Aho.

Source: Juan Tejeda
Palo Alto College
Instructor of Mexican American Studies & Music
Center for Mexican American Studies 
San Antonio, Texas 

Sent by Roberto Calderon, Ph.D.  beto@unt.edu 
 

Day by Day, Texas State Historical Association 
 tshaonline@tshaonline.org  

October 7th, 1759 -- 
Indians defeat Spanish force on Red River

On this day in 1759, hostile Indians lured a Spanish troop under Diego Ortiz Parilla into a battle near a fortified Taovaya village on the Red River near the site of present Spanish Fort. The Spaniards fought a four-hour battle against their numerically superior opponents, who also included Comanches, Yaceales, and Tawakonis. As darkness fell, Ortiz Parilla led an orderly withdrawal, though he was forced to leave a pair of cannons on the treacherous sandbank where the Spaniards had found themselves pinned down. The expedition thus failed in its objective, which was to punish the Indians responsible for the destruction of Santa Cruz de San Sabá Mission in March 1759. Though Ortiz Parilla's detractors exaggerated the extent of the Spanish defeat, he was replaced as commandant of San Luis de las Amarillas Presidio by Felipe de Rábago y Terán, who held the fort on the San Saba River as a face-saving measure for almost another decade.
October 11th, 1878 -- 
Kiowa chief commits suicide

On this day in 1878, Kiowa chief Satanta committed suicide by jumping out his prison window. Satanta was born around 1820, probably in what is now Kansas or Oklahoma. He first emerged as an orator at the Medicine Lodge Treaty council in October 1867, where he came to be known as the "Orator of the Plains," although that title may have been a tongue-in-cheek reference to his long-winded speeches rather than sincere praise for his speaking abilities. In 1871 Satanta and his fellow chiefs Satank and Big Tree were arrested for their part in the Warren wagontrain raid. Satank was killed while trying to escape. The trial of Satanta and Big Tree at Jacksboro was a celebrated event, primarily because it marked the first time Indian chiefs were forced to stand trial in a civil court. The jury convicted the two men and sentenced them to hang, but Texas governor E. J. Davis commuted the sentences to life imprisonment. Satanta was paroled in 1873, but was re-arrested for his role in the attack on Lyman's wagontrain in Palo Duro canyon and in the second battle of Adobe Walls. He was imprisoned in the Texas penitentiary in Hunstville until 1878, when, demoralized over the prospect of spending the rest of his life in confinement, he took his own life.
 
unknown.jpg (232×346) Book Review by Nick Estes: An Indigenous Peoples’ History of the United States by Roxanne-Dunbar Ortiz for La Jicarita 

History, especially Indigenous history, is still a site of struggle in academia, in public education, and in the popular national imaginary. The narrative conventions of U.S. history often create convenient niches for the so-called “Indian Wars” under the umbrella of a “history of the West.” Past atrocities safely remain in the distant past, perhaps unfortunate, but nonetheless in the past. Roxanne Dunbar-Ortiz’s An Indigenous Peoples’ History of the United States derails this narrative. She contends that the genocidal history of the U.S. against Indigenous peoples was not only foundational to bring the nation into existence but required to export it as a global project in the twenty-first century. Indigenous peoples, perhaps the first and longest standing enemies of U.S. empire, remain central to this history of the U.S. and its future.

For this reason, Dunbar-Ortiz’s highly accessible An Indigenous Peoples’ History of the United States is the Bury My Heart at Wounded Knee of our times. When Bury My Heart hit bookstores in 1970, it became a national bestseller. Mass protests against the Vietnam War drew connections to the U.S.’s genocidal and imperial past of Indian-hating and colonial massacres. In the same moment, the burgeoning Red Power movement was radically altering the landscape of Indigenous scholarship and political struggle on the domestic and international stages. It didn’t call U.S. imperialism exceptional, but rooted in the genocide of Indigenous peoples. Dunbar-Ortiz, a participant in both of those struggles, writes in a time when the militarization of the globe under U.S. empire in a post-9/11 world has again exposed the fallacy of U.S. democracy. Yesterday’s enemies of empire, Indians, are made anew in our present moment as the ever-looming “terrorist threat.”
To understand this, Dunbar-Ortiz asks us to reconsider the foundation of the U.S., making several claims. First, the U.S. is a colonialist settler-state, which “is not to make accusation but rather to face reality, unless Indigenous peoples are erased.” (7) The “refusal or inability” of U.S. historians to understand their own history is the source of the problem, or “the absence of the colonial framework.” (7)

Second, Indigenous resistance is over five centuries old and needs to be re-framed within a broader history of the Americas that does not result in complete annihilation and disappearance. She writes, “Surviving genocide, by whatever means, is resistance.” (xiii) This also means rethinking history from an Indigenous perspective as active participants in shaping their own histories of themselves, the land, and the formations of U.S. colonialism.
Lastly, U.S. “culture of conquest” means violence, genocide, expropriation, destruction, and dehumanization of Indigenous peoples. It is a historically rooted structure, not an event that happened in the past. Indian hating was a requirement to export colonial violence to rest of the world. “Perhaps it was inevitable,” Dunbar-Ortiz writes, “that the earlier wars against Indigenous peoples, if not acknowledged and repudiated, ultimately would include the world.” (12)

Piece by piece, An Indigenous Peoples’ History dismantles the U.S. national narrative, and rigorously interrogates it from an Indigenous perspective. Beginning with the origin stories of European settlers arriving in the “New World” who sought to transform the landscape into the image of the land they left, death and elimination of Indigenous peoples followed in their wake. 
They appropriated the existing infrastructure of trade routes and agriculture and initiated war after war of extermination to seize land and resources. Here, Dunbar-Ortiz works against the so-called “terminal narratives” to which many U.S. historians subscribe, that Indigenous population decline was mainly due to biological factors such as disease. 

Conveniently absent from these narratives is over three centuries of colonial warfare waged against Indigenous peoples. “Commonly referred to as the most extreme demographic disaster—framed as natural—in human history,” Dunbar-Ortiz writes, “it was rarely called genocide.” (40)

European ideas of property also played a crucial role in the colonization of the Americas. Peasantry dispossessed of land and livelihood, especially in British occupied Ireland, comprised the rank-and-file of newcomers who came to make a life of their own. They had little choice in the matter when faced with the alternative of starvation and death at home. With them also came soldier settlers, or Ulster-Scots, who were seasoned and violent settlers in the colonization of Northern Ireland. They also brought the practice of scalping, which they first used on the Irish, and the tools of colonization necessary for violent war making against Indigenous peoples. These Scots-Irish settlers formed the wall of colonization as both fodder for the
“Indian Wars” and as militant settlers who pushed frontier boundaries. They willingly or unwillingly cleared the way for “civilization” by transforming the land into real estate. The myth was born that white European civilization was “commanded by God to go into the wilderness to build the new Israel” and “entitled to the land through their blood sacrifice.” (55)

Revered U.S. presidents from Andrew Jackson to Abraham Lincoln also washed their hands in Indigenous blood. Jackson’s genocidal Muskogee war won him his political career. As president from 1829-1837, he won support from landless, poor settlers to whom he promised land by implementing removal policies for many of the “Five Civilized Tribes” (Cherokee, Choctaw, Creek, Chickasaw, and Seminole) in the South. Killing and hating Indians was not only politically profitable, it was a requirement for office after Jackson.

Lincoln’s tenure was no different. Credited as the author of the 1863 “Emancipation Proclamation” and for “freeing” black slaves in the Civil War, his role as a national “hero” is irreparably stained by his treatment of Indigenous peoples. Lincoln won favor with poor white settlers, much like Jackson, with his promises of “free soil” under the 1862 Homestead Act and the Morill Act, which opened up Indigenous land in the West for settlement and “land grant universities.” (140) He also sent Union troops to violently crush the Dakota in Minnesota Territory and expel them from their homelands in 1862; 38 Dakota men were hung in a public display of force. To date, this remains the largest sanctioned mass execution in U.S. history. Lincoln was also president during the 1864 Navajo “Long Walk” where thousands of Navajo were rounded up and forced marched to an open-air concentration camp.
Successors would walk proudly in these “bloody footprints” across the land and through time. What became known as the “Indian Wars” violently opened up Indigenous land in the West to help relieve the pressures of class conflict and economic crises in the East due to industrialization. With the so-called closing of the frontier and the massacre of 300 Lakota people at Wounded Knee in 1890, almost all land in the U.S. had been divided and privatized. This was further exacerbated by the 1887 Dawes Allotment Act, which gave reservation land allotments to individual Indigenous families and then allowed the sale of “surplus” lands to settlers on the cheap. Indigenous peoples also became a lamentable footnote in the U.S. popular imaginary, as their population reached their lowest numbers. “With the ‘dead Indian,’” Dunbar-Ortiz observes, “the ‘American Century’ was born.” (161)

“The American Century” also served to continue the process of conquest of Indigenous peoples. A large number of Indigenous peoples served in the military during World War I, even though many were not U.S. citizens. In recognition of their service, citizenship was granted through the 1924 Indian Citizenship Act. Many Indigenous peoples, however, protested citizenship because they had not asked for it. As part of the New Deal, perhaps the most dramatic transformations took place. The 1934 Indian Reorganization Act ended allotment and allowed for tribal governments to become politically organized around a U.S.-based constitutional model. Overwhelming numbers of Indigenous peoples also served in World War II, only to return from service to be met with 1950s termination and relocation policies that promised to end federal recognition of tribes and relocate them off their reservations. Much of the Indigenous resistance to these federal policies fueled the resistance to come in the following decades.
The long history of Indigenous anti-colonial resistance, or the “culture of resistance,” from Tecumseh to Crazy Horse, remained (and still remains) in the hearts and minds of many. The post-World War II formation of the National Congress of American Indians, the National Indian Youth Council, and the American Indian Movement (among many other organizations) pointed to a new generation of social movements, some of which also broke onto the world stage at the United Nations. In fact, much of the twenty-point program of the 1972 “Trail of Broken Treaties” nation-wide march to Washington, D. C. served as a framework for the 2007 United Nations Declaration on the Rights of Indigenous Peoples. But many of the achievements of the international struggle came with consequences; the 1973 73-day standoff at Wounded Knee resulted in a violent FBI crackdown. Nonetheless, the vibrant international culture of Indigenous peoples still exists and thrives today. With these insights in mind, Dunbar-Ortiz closes the book by looking to the future. Weighing heavily on the moment in which she writes, the U.S.’s endless “war on terror” is, in many ways, a re-fashioning of the “Indian Wars” or the creation of new Indians of empire’s frontiers. Challenges to U.S. empire must then come with the understanding and appreciation of Indigenous existence and resistance, deeply embedded within this particular history. She argues that any social movement that intends to disrupt settler colonialism and empire must account for Indigenous peoples: “Indigenous peoples offer possibilities for life after empire.” (235)

But An Indigenous Peoples’ History is not another litany of white guilt. Dunbar-Ortiz invokes the late Lenape scholar Jack Forbes when she argues that although living settlers are not responsible for their ancestors’ acts of genocide, “they are responsible for the society they live in, which is a product of that past. Assuming this responsibility provides a means of survival and liberation.” (235)
This is a book that should be shared among the Indigenous and non-Indigenous reading public as well as read and taught in college and high school classes. It will serve as a reference point for many scholars and activists to come.    
Sent by Dorinda Moreno pueblosenmovimientonorte@gmail.com


 

SEPHARDIC

Film: Day of Wrath, full movie on the Spanish Inquisition 
Brief Jewish History Timeline
Remnants of Crypto-Jews Among Hispanic Americans by Gloria Golden
Judaism, In Memory and Spirit, 500 Years After the Spanish And Portuguese Inquisitions What Remnants of Judaism Remain?
      
by Gloria Golden

Sephardic Resources compiled by John Inclan, proof and support to his 
        lineages connections to Sephardic roots

CALL FOR PAPERS, 25 Annual Conference, 2015
Society for Crypto-Judaic Studies
Information in article below.

Day of Wrath, Full Movie 

Film on the Spanish Inquisition
 and the Mendoza Family. 



Description: Ruy De Mendoza (Christopher Lambert) is Sheriff of a Spanish town during the time of the Inquisition. Noblemen found butchered, only for the corpses to vanish shortly afterwards and the crime scenes cleaned up. As Ruy investigates, he finds that even the widows of the murdered men deny anything occurred. Obsessed with uncovering the truth, Ruy finds himself in a conspiracy that threatens his own life and that of his family. 

If you connect to the Onate/Zaldivar family, they married into the Mendoza family of Zacatecasm, my maternal ancestors.


Johnny Inclan

 

Brief Jewish History Timeline

About 1450 BC -  The Israelite Exodus from Egypt, recounted in the Bible, tells of the oppression of the Israelites as slaves in Egypt, their flight from the country led by Moses and their journey through the wilderness before eventually settling in the "Promised Land".

587 BCthe First Temple was destroyed by the Babylonians. King Solomon built the First Temple in Jerusalem as a monument  to God and as a permanent home for the Ark of the Covenant. 

349 BC – 70 CE -The Second Holy Temple stood in Jerusalem for 420 years . Unlike the period of the First Temple, when the Jews were for the most part autonomous, for the vast majority of the Second Temple era the Jews were subject to foreign rule: by the Persians, the Greeks, and eventually the Romans.

By the beginning of the first century AD, Jews had spread from their homeland in Judaea across the Mediterranean and there were major Jewish communities in Syria, Egypt, and Greece. Practicing a very different religion from that of their neighbors, they were often unpopular.

The Roman historian Suetonius states that Emperor Claudius expelled all the Jews from Rome in 49 CE “because they were constantly rioting at the instigation of Chrestus.”

When Christianity was brought to Rome, there were approximately thirteen synagogues in the city; some were open to the teachings of the Christians regarding Jesus Christ (called “Chrestus” by Suetonius), while others fought against those teachings. This tension led to a clash between the synagogues that was so serious that Claudius responded by forcing all 40‑50,000 Jews to leave the city.  

The Jews expelled by Claudius included not only practitioners of Judaism, but also Jewish Christians. St. Luke tells us that Ss. Aquila and Priscilla went to Corinth (where they met St. Paul) because they were among the Jews expelled by Claudius (Acts 18:2).

In Germany, Jewish settlers founded the Ashkenazi Jewish community in the Early (5th to 10th centuries CE) and High Middle Ages (c.1000-1299 CE). The community prospered under King Charemagne,  but suffered during the Crusades. Accusations of well poisoning during the Black Death (1346–1353) led to mass slaughter of German Jews, and their fleeing in large numbers to Poland.

There has been a Jewish presence in France since at least the early Middle Ages.  In 1096, during the First Crusade,  thousands of Jews were killed by the crusaders.  In April 1182, the king of France, Philip Augustus, ordered the edict of expulsion. Today, France has the largest Jewish population in Europe and the third largest Jewish population in the world

1290 - King Edward I issued an edict expelling all Jews from England. The expulsion edict remained in force for the rest of the  Middle Ages. The edict was not an isolated incident, but the culmination of over 200 years of increased persecution. Oliver Cromwell permitted the Jews to return to England in 1657, over 350 years since their banishment by Edward I, in exchange for finance.

1492 – Spanish Jews once constituted one of the largest and most prosperous  Jewish communities under Muslim and Christian rule, before they, together with resident Muslims, were forced to convert to Catholicism, be expelled, or be killed when Spain became united under the Catholic Monarchs King Fernando II of Aragon and Queen Isabella of Castile. That same year, Christopher Columbus sailed and founded the New Would.

On 5 December 1496, King Manuel of Portugal signed the decree of expulsion of the Jews and Muslims to take effect by the end of October of the next year.

Since the Canary Islands were taken over by Spain after the Expulsion of 1492, the first Jewish immigrants to the Canary Islands were Conversos from Spain and Portugal seeking refuge from the Inquisition and persecution. The first Converso settlers came with their families and continued to follow a traditional life. The Conversos from southern Spain were the first Europeans to join the small local population. As elsewhere in the Spanish and Portuguese world, here too the Converso settlers were followed by the Inquisition. The Inquisition began to operate in 1504. Evidence given in a trial held by the Inquisition in 1520 tells of a Jewish community in one of the islands which had a synagogue and shoḥet. In 1502 the inquisitor-general, Francisco Diego Deza, summoned a number of Conversos from the islands before the tribunal in Seville; others were tried by the tribunal of Córdoba. The first auto-da-fé in the Canaries was held in 1526. Later the Inquisition relaxed its activities, but they were revived as a result of the plague of 1523–32. Among those burned at the stake were Alvar González of Castello Branco, the moving spirit of the Palma Converso community, and Pedro González, a royal official who left Spain in 1492, but later became a nominal convert to Christianity. The tribunal resumed its activities in 1568 when Diego Ortiz de Fuñez, formerly prosecutor in the tribunal of Toledo, arrived in the Canaries. In 1524 a movement to leave for Ereẓ Israel stirred the Converso community and some set off despite the dangers involved; one family reached its destination. Lucien Wolf based his study of the Converso community in the Canaries on the basis of 76 volumes of Inquisition records which were sold to a private individual in 1900. Since that time these volumes have disappeared. Wolf published the material in regesta in English with useful notes. Beinart discovered a few more trial reports in Spain. The material suggests that the Converso community maintained strong links with London.

In 1517 and 1518 Diego de Velazquez, the governor of Cuba, sent out expeditions headed by Francisco Hernández de Córdoba and Juan de Grijalba that explored the coasts of Yucatán and the Gulf of Mexico. Velázquez commissioned Hernan Cortez,  to outfit an expedition to investigate their tales of great wealth in the area. Spending his own fortune and a portion of Velázquez’s, Cortés left Havana in November 1518, following a break in relations with Velázquez. Cortés landed in Mexico and then freed himself from Velázquez’s overlordship by founding the city of Veracruz and establishing a town council (cabildo) that in turn empowered him to conquer Mexico in the name of Charles I, King of Spain.

Judaism in Mexico began in 1519 with the arrival of “Marranos” or “Crypto-Jews,” those forcibly converted to Catholicism due to the Spanish Inquisition. Over the colonial period, a number came to Mexico despite persecutions in the late 16th and mid 17th centuries. However, most Conversos eventually assimilated into Mexican society with no immigration of practicing Jews allowed into the country until the 19th century. Religious freedom was established in the second half of that century and around that time, Jews began immigrating to Mexico from Europe and later from the crumbling Ottoman Empire and what is now Syria continuing into the first half of the 20th century.

Today, most Jews in Mexico are descendants of this immigration and still divided by ethnic origin, principally Yiddish speaking Ashkenazim and Ladino speaking Sephardim. It is an insular community with its own religious, social and cultural institutions, mostly in Mexico City. 

Note: The Inquisition that was establish in the Spanish colonies during the 16th and 17th centuries prompted a migration of Mexican crypto-Jews to the outer-most fringes of New Spain, which included northern New Mexico, (first settled in 1598) Colorado and Texas, (settled in 1690).  

 

 

Remnants of Crypto-Jews Among Hispanic Americans by Gloria Golden

The following are reactions to this newly released book: 
Hidden deep in the heart of the American Southwest among the larger Hispanic population are descendants of the Sephardim, Jews from Spain and Portugal. Five hundred years after their expulsion from Spain remnants of Judaism are still practiced within Southwestern Hispanic communities. Often unaware of their origins, conversos have revealed, through oral history, how the ancestral faith of the Crypto-Jews has been passed on from generation to generation. "Five hundred years after the Inquisition, Gloria Golden manages to turn the little-known subject of crypto-Jews into an inspiring tale of identity. The rich portraiture and captivating oral histories offer a poignant view of what it means to discover and embrace one's Judaism." Elana Harris, Managing Editor, B'nai B'rith Magazine "Gloria Golden's images and text provide a valuable insight into the Crypto-Judaic world. All who are drawn to this fascinating subject will find great rewards in this volume." Rabbi Joshua Stampfer, Founder and First President of the Society for Crypto Judaic Studies "The impact of these photographs and related interviews cannot be measured. Surely, through their existence, we touch a part of our past, and preserve it for our children's children. It is another piece in the great puzzle of our scattered people." Flora Sussely, Director, Adult Programs, Mittleman Jewish Community Center 
 
Sent by John D. Inclan 2014
 
Editor Mimi: 
The following article was published ten years ago in 2004 in Somos Primos,  an earlier book on the subject of remnants of Judaism in the US Hispanic community by Gloria Golden..
http://www.somosprimos.com/sp2004/spfeb04/spfeb04.htm#SEPHARDIC  

Judaism, In Memory and Spirit, 500 Years After the Spanish And Portuguese Inquisitions
What Remnants of Judaism Remain?

by Gloria Golden


For the last five years I’ve been interviewing Hispanic Americans in New Mexico and El Paso, Texas, whose ancestry dates back 500 years to the Inquisitions on the Iberian Peninsula. Photographing and obtaining oral histories reveal that Jewish rituals and practices still exist within these communities.

Many people are unaware that Sephardic Jews were forced to convert to Christianity or leave their homes forever. To remain in Spain and practice their religion might result in torture or being burned alive. So as to save their lives, Jews transformed themselves, and inevitably, conversions occurred. Jews who converted and accepted Christianity were the conversos, whereas the Sephardim who converted and practiced Judaism in secret were the crypto-Jews. That was 1492 (The Edict of Expulsion was signed.) and rather than convert, a huge proportion of Spain’s Jewish population left Spain and settled in various parts of the world such as North Africa and Italy. Many Jews went to Portugal where they were eventually forced to convert. These Jews were known as the anusim, meaning the forced ones.

Coincidentally, the year 1492 also marked the beginning of Columbus’ voyage to the New World. There are many who believe Columbus had Jewish ancestry for he associated with Jews and sailed to the New World with Sephardim among his crew. According to Professor Seymour Liebman, "The Spanish throne divided its New World colonies into viceroyalties. The first two were Mexico [New Spain] and Peru [New Castile}. . . . Mexico consisted of what is now the southwestern United States, all of Mexico and Central America, the Spanish islands in the Caribbean . . . [and] the Philippines."1

Reports of Jews residing in the New World led to the establishment of Inquisition centers in Mexico, Peru, and Cartagena, Colombia.2 The need for secrecy was extremely important as conversos were constantly observed for evidence of practicing Jewish rituals. Judaizing would result in punishment or torture. Therefore, many conversos, in order to escape the scrutiny of the Inquisition, settled in areas of northern New Mexico, near Colorado.

My interviews with descendants of conversos uncovered Jewish practices, often combined with those of the Catholic Church. Although many were unaware of their ancestry, others were informed of their Jewish heritage by family members. Their lineage from Spain was of utmost importance and a great source of pride.

A particular name or ritual does not indicate a Sephardic heritage, and one must listen carefully to the stories that were told within their families. Some descendants of Jews heard references to a Jewish heritage as they were growing up. Others remembered Jewish practices such as ritual slaughter, slaughtering animals according to Jewish law. Jewish law forbids the consumption of blood, and draining all the blood of the slaughtered animal is necessary. Jewish burial practices were often another indication of a possible connection to the Jews from Spain or Portugal. Jewish burials must take place soon after the occurrence of death, preferably within twenty-four hours. The sum total of the oral histories inform us how descendants of conversos brought vestiges of Judaism into the twenty-first century

A need for secrecy still exists within many Hispanic communities where conversos still hear the voices of their ancestors telling them, "No, do not tell." One feels their emotion and a profound respect for those who came before them.

My belief is that this painful chapter in Jewish history must be brought to the attention of people throughout the world. Many citizens within the Hispanic community will discover that they’re part of this story and will assist in documenting the history of the Sephardim.

 

Sephardic Resources Compiled by John D. Inclan

Free online:
Casa de Cabrera en Cordoba: obra genealogica historica, dedicada a el señor ...
Escrito por Francisco Ruano,Joannes Ribadas

http://books.google.es/books?id=iM0WAAAAQAAJ&printsec=frontcover&hl=
es&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false
 

Casa de Cabrera en Cordoba: obra genealogica historica ...
books.google.es/books/about/Casa_de_Cabrera_en_Cordoba... Cached
Casa de Cabrera en Cordoba: ... Obispo Orden de Alcantara Orden de Calatrava Orden de Santiago otorgo padre Pedro Fernandez Pedro Ponce Perez Ponce de Cabrera Ponce ...

Mimi,
Open this online book and on page 149 down to 156 you will find Dona Ines de Cabrera-y-Aguayo married to Lope de Sousa-y-Mesa, Governor of the Canary Islands. He is the son of Juan Alfonso-de-Sousa, Lord of Ravales and Isabel Fernandez-de-Mesa.
Their son, Juan-Alonso Sosa-de-Cabrera marries in Mexico to Ana Estrada-de-la-Caballeria
This family have several ROYAL connections.

Casa de Cabrera (Córdoba) - Wikipedia, la enciclopedia libre
es.wikipedia.org/wiki/Casa_de_Cabrera_(Córdoba) Cached
La Casa de Cabrera de Córdoba es una casa nobiliaria española que procede de la Casa de Ponce de León.
This family are the ancestors of Ponce de Leon of Florida, the Sousa/Sosa family of the Canary Islands, and the late Princess Diana of Wales

The Sousa/Sosa family marry into the Estrada, Onate/Saldivar family of Zacatecas,
the Sanchez de la Barrera family of Laredo, and in turn, the Sanchez, Cavazos, and Canales family of Reynosa and the lower Rio Grande families of Texas. My ancestors
http://kehillatisrael.net/docs/learning/sephardim.html 

sephardic_surnames
sephardic_surnamesScribd is the world's largest social reading and publishing site. 
View on www.scribd.com Preview by Yahoo 

Sephardic Horizons
Sephardic HorizonsVolume 4, Issue 3 Summer 2014 Editor's Note Judith Roumani From East to Farther East: The Jewish Experience in Kaifeng, China Tiberiu Weisz Medieval Iberian L... 
View on sephardichorizons.org  Preview by Yahoo 

Book on Luis de Carvajal includes map of family tree

MINISTERIO DE EDUCACIÓN, CULTURA Y DEPORTE - Portal de Archivos Españoles
MINISTERIO DE EDUCACIÓN, CULTURA Y DEPORTE ...PARES Portal de Archivos Españoles Presentación Búsqueda Sencilla Búsqueda Avanzada Inventario Dinámico Monográficos Recursos © Ministerio de Educación, C... 
View on pares.mcu.es  Preview by Yahoo 

http://onlinebooks.library.upenn.edu/ 
Catalogue of a collection of original manuscripts formerly belonging to the Holy Office of the Inquisition in the Canary Islands : and now in the possession of the Marquess of Bute ... / prepared under the direction of John, Third Marquess of Bute, by W. de Gray Birch.
The Online Books Page: Titles: Catalogue of a collection of original manuscripts formerly belonging to the Holy Office of the Inquisition in the Canary Islands : and now in the possession of the Marquess of Bute ... / prepared under the direction of John, Third Marquess of Bute, by W. de Gray Birch. 
Author: Birch, Walter de Gray, 1842-1924 
Note: Edinburgh ; London : William Blackwood and Sons, 1903 

Link: page images at HathiTrust; US access only 
No stable link: This is an uncurated book entry from our extended bookshelves, readable online now but without a stable link here. You should not bookmark this page, but you can request that we add this book to our curated collection, which has stable links. 

Libro de Sandoval
Libro de Sandoval Entre otros asuntos, este captulo incluye el corto y delicioso relato de la concesin al lugar de Sandoval de la Reina del Ttulo de Villa y de cmo se llev a cabo la... 
View on www.sandovaldelarein... Preview by Yahoo 

www.sandovaldelareina.com/castellano/arte/literatura/... Cached
Primer libro sobre Sandoval. Título: Sandoval de la Reina y sus Fundadores La familia de los Sandovales . Autor: Cirilo García Pérez Burgos, año 2000

Mimi, I used this book for my Sandoval Line. It did connect to New Spain. I was unable to connect to the Sandoval family of Monterrey. I'm missing about 100 years of Spanish/Mexican records.  This site does connect to the Spanish Bookstore.

Catalogue Of A Collection Of Original Manuscripts Formerly Belonging To The Holy Office Of The Inquisition In The Canary Islands V1: 1499-1693 (1903) (Hardcover) 
by W. De Gray Birch (Author) 
http://www.amazon.com/forum/ref=cm_cd_olp?_encoding=UTF8&asin=1436547296 

 

 

CALL FOR PAPERS
2015, the 25th Annual Conference
Society for Crypto-Judaic Studies

Please join us for the 25th annual conference of the
Society for Crypto-Judaic Studies to be held in Miami, Florida,
Sunday, July 19, through Tuesday, July 21, 2015.

SCJS proudly confirms that our keynote speaker will be Ainsley Cohen Henriques, former president of the United Congregation of Israelites in Kingston, Jamaica, and currently a director and honorary secretary of the synagogue, as well as editor and publisher of its newsletter.

We cordially invite papers on crypto-Judaism from any discipline (e.g., anthropology, history, sociology, philosophy, literature, music, etc.) and from any geographic location or time period. 
We also welcome papers on all aspects of the Sephardic experience and that of other communities exhibiting crypto-Jewish phenomena anywhere in the world. 

Papers breaking new ground in research on crypto-Jews in both the Caribbean basin and the American Southwest are particularly welcome. Interested scholars and professionals, including advanced graduate students, are invited to submit proposals for papers, oral or video presentations, or workshops. 

Proposals are also welcome from individuals with personal stories or other personal research relating to crypto-Judaism. These may be for individual papers/presentations, or for complete sessions on specific topics. Please indicate if the presentation represents completed research or work in progress. 

Conference presentation proposals must include a title, an abstract or summary of 200 words, and a 100-word biographical resume or CV.

Please note that all attendees are asked to pay the conference registration fee in order to participate in the conference. Further, no personal compensation is offered. Hotel costs are also your own responsibility. Group reservation rates will be available. The Conference offers an exceptional opportunity to share your work and published books with peers and a target audience.

See http://www.cryptojews.com/  for more information on SCJS, this conference, and past meetings. 
Please send proposals or inquiries to Matthew Warshawsky, International Languages and Cultures, 
University of Portland  warshaws@up.edu 

Deadline for Proposals: April 1, 2015

Sent by Corinne Brown  
corinnejb@aol.com



ARCHAEOLOGY

Asian cave painting rewrite the history of art by Tom Whipple
Ancient Indonesian Cave Paintings Force Rethink of Art’s Origin 
      Kate Wong

Oregon caves may upend understanding of humans in Americas
The Hobbit turns 10: a Find that rewrote human history
      by Pallab Ghosh
 

Asian cave paintings rewrite the history of art

The hand stencil on a cave wall in Sulawesi was much older than thought Kinez Riza/Getty. A depiction of a "deer-pig" - the images had been protected by layers of calcite Getty Images. Tom Whipple Science Correspondent   October 9 2014 - Times (UK newspaper)
One day, a long time ago, someone walked into a cave in Sulawesi, put a hand against the wall, and painted around it. Yesterday, scientists discovered just how long ago that day was - and it was 30,000 years earlier than anyone had expected.

Archaeologists may now have to reassess their understanding of the development of modern man after a series of limestone cave paintings in southeast Asia were dated to 40,000 years ago. Not only does this make them contenders for the oldest figurative art in the world, but it also challenges the idea that such culture was at the time limited to Europe.

Dr Maxime Aubert came to the discovery, published in the journalNature, after dating the uranium in thin layers of calcite that had covered the paintings over the millennia. This gave a minimum age for the paintings, which included a depiction of a pig-deer, and Dr Aubert was amazed. “I had no idea about the age – when the numbers started coming out I thought, ‘Oh, that’s very old’.”

“When no art from this time was found outside Europe, it led people to believe Europe was special and our species became modern inside Europe. We can see in Southeast Asia though that there were modern humans making very sophisticated paintings.” From the 14 paintings he has analysed, he has shown that these paintings were being made over a range of at least 13,000 years. “It is a long, rich culture we know nothing about.”

Previously it had been assumed the paintings were no older than 10,000 years, because the greater rate of decay and weathering in the tropics would prevent any paintings lasting longer. It seems they had been protected by the calcite deposits from the water trickling over them.

The question for the archaeologists now is whether it is coincidence that this art appeared on opposite sides of the world at the same time, or whether it implies an even older common root. “I think it is possible that modern humans developed cave painting at different places at the same time,” said Dr Aubert. “But a more likely scenario is that when modern humans left Africa 60,000 years ago they brought this knowledge with them. I think at least the seed was there in Africa.”

“This allows us move away from a Eurocentric model, that something was somehow special in Europe. It seems there could instead be a much deeper origin outside Europe and Asia. Once again, this puts Africa at the centre of human evolution.”

Editor Mimi:
Yet the forearm and hand are both very light in color??  Were those that left Africa 60,000 years ago of lighter skin color?

Sent by Ernesto Uribe  Euribe000@aol.com 
 
Ancient Indonesian Cave Paintings Force Rethink of Art’s Origin 
Kate Wong, October 8, 2014
Scientific American
In this view, hand stencils and animal paintings in Europe and Asia, separated by some 13,000 kilometers, have a common, far deeper origin in Africa.  Cave art found on the Indonesian island of Sulawesi is as old as the oldest cave art in Europe. This image of a babirusa--a type of pig native to Indonesia--is at least 34,500 years old., Kinez Riza.
 
Archaeologists have determined that artwork found in limestone caves on the Indonesian island of Sulawesi is far older than previously thought. First documented in the 1950s, the images–stencils of human hands and depictions of animals—were assumed to be less than 10,000 years old. Paintings older than that would not survive in such a tropical environment, so the logic went. But a new study indicates that the Sulawesi art dates back to at least 39,900 years ago, making it as old as (or possibly older than the oldest cave art in Europe).

The discovery has important implications for understanding the origin of cave art and the evolution of Homo sapiens. Archaeologists have long focused on Europe’s ancient art. There was nothing like it of comparable antiquity anywhere else in the world, and the genius for it seemed to come out of nowhere. For tens of thousands of years H. sapiens made only utilitarian objects, such as stone stools for hunting and butchering prey, and then suddenly, after our ancestors expanded out of Africa and into Europe, they started making these wondrous works of art, like the paintings in Chauvet cave in France and the ivory figurines from the Swabian Alps in Germany. And it wasn’t just art that blossomed. The archaeological record indicated that musical instruments and advanced weaponry originated in Europe at around this same time. This state of affairs gave rise to the notion of Europe as a sort of finishing school for our species.

But as researchers began to take a closer look at the evidence from Europe and, importantly, from Africa, a different pattern began to emerge. Many of the sophisticated tools that had once appeared to originate with modern humans in Europe after 40,000 years ago actually debuted earlier in Africa, where H. sapiens got its start roughly 200,000 years ago. Furthermore, anatomically modern H. sapiens wasn’t the only human manufacturing such advanced implements: The archaic Neandertals made them, too. Likewise, artwork and other remnants of symbolic expression, such as shell beads for jewelry have turned up in Africa and these are far older than the oldest European art. And there is now good evidence that Neandertals engaged in symbolic behaviors as well.

There was one thing that seemed to distinguish the art by early modern Europeans, however: whereas the early African art depicts abstract geometric patterns, the early European art is figurative, showing naturalistic representations of animals and humans. So did early modern humans from Africa enter Europe with abstract, nonfigurative art and then develop naturalistic representations gradually in their new homeland? Or had they already developed this sophisticated style of cave art in Africa, before they reached Europe?

The Sulawesi paintings bear on this debate. Announcing their findings in a paper published today in Nature, Maxime Aubert and Adam Brumm of the University of Wollongong in Australia and their colleagues acknowledge that figurative cave painting may have emerged independently in Sulawesi and in western Europe at around the same time, more than 40,000 years ago. (Scientific American is part of Nature Publishing Group.) But more compelling, in my view, is the alternative scenario they describe: namely, that the hand stencils and animal paintings in these two regions separated by some 13,000 kilometers have a common, far deeper origin in Africa. I’m betting that archaeologists will eventually find much older examples of such art in humanity’s motherland.

FURTHER READING: Scientific American special issue on human evolution (September 2014)
Kate Wong is an editor and writer at Scientific American covering paleontology, archaeology and life sciences. Follow on Twitter @katewong.

Sent by Dorinda Moreno  pueblosenmovimientonorte@gmail.com 

 

Ancient Oregon caves may upend understanding of humans in the Americas
By Courtney Sherwood

PORTLAND Ore. (Reuters) - A network of caves in rural Oregon may be the oldest site of human habitation in the Americas, suggesting an ancient human population reached what is now the United States at the end of the last Ice Age, Oregon officials said on Friday.

That realization prompted the U.S. National Park service to add the Paisley Five Mile Point Caves to its list of nationally important archaeological and historical sites, the Oregon Parks and Recreation Department said in a statement.

Only recently have researchers become convinced that humans lived at the Paisley caves a thousand years before the human settlement documented in the so-called "Clovis" sites in New Mexico, Dennis Jenkins, director of the University of Oregon Archaeology Field School, said in the statement.
The "Clovis First" hypothesis holds that distinctive projectile-point artifacts found at multiple sites across the United States are signs of the first human settlements in North America, the statement said.

But Jenkins' team used radiocarbon dating to determine that more than 200 samples of human feces collected from the Paisley caves were deposited in the area 14,300 years ago, nearly 1,000 years before the human settlement evidenced in the Clovis era.

Jenkins said the test findings provide "significant new information regarding the timing and spread of the first settlers in the Americas," suggesting an ancient human population reached what is now the United States at the end of the last Ice Age.

Jenkins said the test findings provide "significant new information regarding the timing and spread of the first settlers in the Americas," suggesting an ancient human population reached what is now the United States at the end of the last Ice Age.

In addition to biological samples, Jenkins' team also found stones used to grind plant materials, woven plant fibers, modified animal bones and stemmed projectile points.

"The people living there 14,300 years ago were gathering and consuming aromatic roots, for which they would have needed special knowledge that would have developed over time," according to the press release announcing the site's placement on the National Register of Historic Places.
Today, the Paisley caves are surrounded by sagebrush in a sparsely populated area of south-central Oregon. But researchers believe the site was once a grassy plain containing a lake and populated by camel, bison and waterfowl.

Archaeologists first excavated the Paisley caves in 1938. The University of Oregon's current research effort at the site began in 2002.

(Editing by Cynthia Johnston and Sandra Maler)
Sent by Dorinda Moreno  pueblosenmovimientonorte@gmail.com 
 

Introduction to article- 
The Hobbit turns 10: a Find that rewrote human history. 

By Pallab Ghosh, Science correspondent  BBC Newsby


It's a far cry from the old view of a linear progression from knuckle-dragging ape-like creatures to upright modern people.  Prof Roberts says the discovery of a completely different species of human on the Indonesian Island of Flores that lived until relatively recently, 
"put paid to this cozy status quo in one fell swoop".  

There are many puzzles that remain about the Hobbit. The female skeleton was 1m (3ft) high and was a very primitive form of human. Her brain was about the size of a chimpanzee, yet there is evidence that she used stone tools. 

Dr Henry Gee, the manuscript editor who decided to publish the paper in the journal Nature, said that it gradually dawned on him just how important the discovery was. "It is the biggest paper I have been involved with," he told BBC News. "It surpassed anything else I'd been involved with because it just kept running. People kept on talking about it and it became part of popular culture and a sign of a new view of anthropology. The days of the old linear models of anthropology were gone.
The publication of the discovery on the Indonesian Island of Flores in October 2004, caused a sensation. The news that another species of human walked among us until relatively recently stunned the world. There were even questions about whether the Hobbit, named Homo floresiensis, still existed somewhere on the island. Perhaps there were other species of humans in other very remote parts of the world yet to be discovered?

The notion that our species, Homo sapiens, was the only species of human on the planet was for the first time in thousands of years in doubt. Perhaps tales of yetis, giants and leprechauns have a basis from our distant evolutionary past.  http://www.bbc.com/news/science-environment-29665829 
The discovery of a tiny species of human 10 years ago has transformed theories of human evolution. The claim is made by Prof Richard Roberts who was among those to have published details of the "Hobbit".  The early human was thought to have lived as recently as 20,000 years ago and so walked the Earth at the same time as our species.  The Hobbit's discovery confirmed the view that the Earth was once populated by many species of human.  Sent by John Inclan  fromgalveston@yahoo.com 


 

   

MEXICO

Video Mexican engineer  El Homenaje a Don Luis Herrera Gonzalez.  
Celebran Natalicio de Jose Bernardo Gutierrez de Lara
La Apertura del Sendero Histórico de la Batalla de la Angostura
Registro eclesiástico de la defunción del Norteamericano Santiago L. Sheperd
Registro eclesiástico de la defunción del Señor don José Díaz
Registro eclesiástico de la defunción de Doña Petrona Mori
Libro de Butismos de la Iglesia del Señor San José de la CD de Mexico de los
       personajes extranjeros radicado
Registro eclesiástico de la defunción del General de División Francisco Murguía
        López de Lara
General Francisco Murguía. Tepehuanes
 

Very well done video of the life and career of  well known Mexican engineer  El Homenaje a Don Luis Herrera Gonzalez.  The video starts out with his family history in Chihuahua.  Voice-over a series of photos in addition to interviews of friends and family members.http://youtu.be/wBxVId_49Dg 
http://www.youtube.com/watch?v=wBxVId_49Dg&feature=youtu.be
 
Sent by Carolina Gomez Barrio carolinatomkinson@aol.com  

 

I was not aware that there was a statue of my Tio (primo?) Don Jose Bernardo Gutierrez de Lara Uribe.
His mama and my great-grandfather were siblings some eight generations back. The article above appeared in the Zapata County News on Sept. 11, 2014, page 10 in the Nuevo Guerrero Spanish language section...

Sent by Jose M. Pena  JMPENA@aol.com

 

 

La Apertura del Sendero Histórico de la Batalla de la Angostura

Estimados amigos Historiadores y Genealogistas.

El pasado sábado 4 del mes en curso con un día nublado y pronóstico de lluvia, los integrantes del Patronato del Museo de la Batalla de la Angostura, A.C. de Saltillo, Coah. asistimos a la Apertura del Sendero Histórico de la Batalla de la Angostura. Nos acompañaron en representación del Gobernador del Estado Lic. Rubén Moreira Valdés, el Lic. Antonio Campos González, en representación de la Presidencia Municipal de Saltillo, Srita. Elisa Siller Secretaria de Cultura, del Comisariado Ejidal de la Angostura, señoras, señores, niñas y niños interesados en la Historia Militar de nuestro País y con el orgullo de que en tierras Coahuilenses se efectuó una de las Batallas mas sangrientas de la Guerra de Intervención Norteamericana 1846- 1848 " La Gloriosa Batalla de la Angostura ".

Con la presencia del Presidente del Patronato Lic. Mauricio González Puente y de su familia, de los Integrantes del Patronato: Arq. Reynaldo Rodrígues Cortés Secretario Técnico, Sr. Isidro Berrueto Alanís Director del Museo de la Angostura y su familia, del Director del Museo de Sitio Gral. de Bgda. Ret. Gabriel Macedo Brito, del distinguido historiador Dr. Carlos Recio Dávila quien efectuó la narración de las acciones de guerra sucedidas en este lugar, Sr. Guillermo Umezawa, Sr. Antonio Ampudia y su hija, Sr. Hugo Díaz Amezcua quien iba vestido con uniforme de la época y portando la réplica de un fusil, el joven estudiante José de Jesús Rodrígues y de su amigo el Tte. Corl. Palmerín.

Iniciamos el recorrido de los tres kilómetros del Sendero Histórico, camino que fué arreglado con el apoyo del Gobierno del Estado y que estuvo señalado por mis compañeros desde el día anterior y en cada lugar que nos deteníamos había manzanas, naranjas y agua para nuestro deleite, al fin de la caminata se encontraban señoras habitantes del Ejido de la Angostura que estaban preparando Gorditas y calentando Tamales con el delicioso sabor de nuestra cocina del Noreste y en especial del Estado de Coahuila de Zaragoza.

Muchas gracias a mis compañeros del Patronato, a las personas asistentes, nuevamente participamos en un evento histórico en recuerdo de nuestros Héroes, los Generales, Jefes, Oficiales y tropa que en este lugar combatieron hace 167 años, en defensa de la Patria y del Honor Nacional.

Así mismo quiero rendir homenaje por su espíritu de sacrificio a las abnegadas madres y esposas de Soldados que los acompañaban en estas épicas jornadas y muchas de ellas murieron.

Con el afecto de su amigo.
Tte. Corl. Intdte. Ret.
Ricardo Raúl Palmerín Cordero. 
duardos43@hotmail.com
 

 
SANTIAGO L. SHEPERD

Envío la imágen del registro eclesiástico de la defunción del Norteamericano Santiago L. Sheperd, uno de los prisioneros que se fugó del Salado.
En relación nominal fechada en el Saltillo el 21 de Marzo de 1843 se encuentran los nombres de 176 prisioneros Tejanos del Gral. Don Francisco Mejía, y con el acuerdo siguiente " Entregué al Sr. Coronel D. Juan de Dios Ortiz, ciento setenta y seis prisioneros Tejanos de los cuales, ciento cincuenta y ocho esposados con setenta y nueve esposas, y diez y ocho sueltos por hayarse los mas de estos enfermos". firma Dom°. Huerta.

Recibí "Los ciento setenta y seis prisioneros Tejanos comprendidos en la presente lista ". Firman. Juan Ortiz. V° Bno. Sanchez, Sello con el Escudo Nacional Oficina de Detall Plaza del Saltillo.

Los expresados prisioneros se sublevaron y se ordenó que un " diezmo" se sorteara para se fusilado, lo cual se efectuó, después de ser fusilados, de entre los muertos se levantó uno de ellos, al cual se le perdonó la vida en obsequio de la hospitalidad y de la caridad Cristiana.

Libro de Defunciones de la Parroquia de Santiago del Saltillo.

Márgen izq. Santiago L. Sheperd.

En el Campo Santo de esta Parroquia de Santiago del Saltillo á los veinte y nueve dias del mes de Marzo de mil ochocientos cuarenta y tres, el infrascripto Cura propio de la misma dí sepultura Ecca. de limosna al cadaver de Santiago L. Sheperd de 30 as natural del Condado de Jackson en Alavama en los Estados Unidos, norteamericano perteneciente á la cuerda que se fugó del Salado, y fué reaprehendido por las tropas de esta Comandancia Gral. de Coahuila y Tejas en los Valles de la Sierra de la Paila, y murió fusilado de orden suprema á estramuros de esta Ciudad, habiendo sido antes bautizado privadamente como lo pidió postrado de una fiebre, y habiendo dado hasta el fin de su vida las mejores muestras de que abrazó el catolicismo muy de veras, y para constancia lo firmo.

Fuentes de la defunción. Family Search. Iglesia de Jesucristo de los Santos de los últimos Días. transcribo tal como está escrito.

Investigó, localizó y paleografió.
Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.  duardos43@hotmail.com 
Miembro de Genealogía de México y de la Sociedad de Genealogía de Nuevo Leó.

 

Registro eclesiástico de la defunción del Señor don José Díaz

Envío la imagen del registro eclesiástico de la defunción del Señor don José Díaz, padre de los Generales don Porfirio y Félix Díaz Mori, don José ( Faustino ) pués ese era su nombre, falleció cuando su hijo Porfirio tenía tres años de edad y Félix cinco meses de nacido.

Sagrario de la Capital de Oaxaca.
Margen izq. 535. D. José Diaz

[Editor Mimi:  For those who have not had the challenge of reading copies of original documents, 
the problem sometimes encountered  is a document that has bled through the paper.]
En la Capl. de Oajaca, á dies y ocho de Octe. de mil ochocientos treinta y tres. En Union de N. S. M. Yga. fallecio de ynflamacion cronica D. Jose Diaz de 50 a. casado con Da. Petrona Mori recibio los S.S. Sacramentos se sepultó en S. Franc°. y lo firme.
Fuentes. Family Search. Iglesia de Jesucristo de los Santos de los últimos Días.
Investigó y paleografió. Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.
Miembro de Genealogía de México y de la Soc. de Genealogía de Nuevo León.

 

 
Envío la imagen del registro eclesiástico de la defunción de Doña Petrona Mori, madre del General de División y Presidente de la República Mexicana Don Porfirio Díaz.
Márgen izq. 653. Doña Petrona Mori.

En la Capital del Obispado de Oajaca á veinte y cuatro de Agosto de mil ochocientos cincuenta y nueve. falleció de diarrea Doña Petrona Mori, natural de la Magdalena Yodocono. Doctrina de Tilantongo y vecina de esta ciudad, de sesenta y ocho años, viuda de Don José Díaz, recibió los Santos Sacramentos, se sepultó en el panteón y para constancia lo firmé.
Fuentes. Family Search. Iglesia de Jesucristo de los Santos de los últimos Días.
Investigó y paleografió.Tte. Corl. Intdte. Ret. Ricardo R. PalmerÍn Cordero.Miembro de Genealogía de México y de la Soc. de Genealogía de Nuevo León.

 

LIBRO DE BAUTISMOS DE LA IGLESIA DEL SEÑOR SAN JOSÉ DE LA CD. DE MÉXICO.

De los personajes extranjeros radicado? ?s en la Capital de nuestro País en la primera mitad del Siglo XIX y que contrajeron matrimonio con Damas Mexicanas, enseguida transcribo el registro del bautismo de un niño de ese origen y que se llamó Archivaldo Hope Garay.
Márgen izq. 218. Archivaldo Pasqual Francisco Epitacio.

En 23 de Mayo de 1842 en esta Parroqa. del Sr. Sn. José de Mexc°. Yo el Presb°. Franc°. Campuzano ( V. P.) bautisé solemnemente y puse los Stos. Oleos á un Ynfante de seis dias de nacido á quien puse pr. nombres Archivaldo Pasqual Franc°. Epitacio, hijo de legmo. matrimonio de D. Archivaldo Hope natural de Liberpool, en Ynglaterra, y de Da. Ma. de los Dolores Garay, natl. de Veracruz: nieto por linea paterna, de D. Pedro Hope de Liberpool, y de Da. Ana-------, natl. de Virginia en los Estados Unidos de Norte America: y por la materna, de D. Pedro Garay y Aguado, natl. de Jalapa, y de Da. Maria de los Reyes Jimenez, natl. de Veracruz: fueron sus padrinos D. Pedro Garay, y Da. Guadalupe Garay, á quienes adverti su obligacion y parentesco espiritual, y para que conste lo firmé con el Señor Cura.

Santiago Barrientos Franc°. Campuzano.

Nota. solo no entendí el apellido de doña Ana.
Fuentes. Family Search. Iglesia de jesucristo de los Santos de los últimos Días.
Investigó y paleografió. Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.
Miembro de Genealogía de México y del Noreste y de la Soc. de Genealogía de Nuevo León.
Registro eclesiástico de la defunción del General de División Francisco Murguía López de Lara
Envío a Uds. la informacion sobre el registro eclesiástico del matrimonio del Brigadier Don Manuel Gual, natural de la Habana, Cuba, lugar de origen de Generales como Pedro de Ampudia, Florencio Villarreal y de otros que llegaron a nuestro País.
Márgen izq. El Sor. Brigadier Don Manuel Gual con Doña Mariana Margarita Cuevas. Casados y velados en el mismo día en la Yglesia de N. Sa. del Campo Florido.
En la Ciudad de Mexico á veintinueve de Mayo del año del Señor de mil ochocientos veinte y tres. En virtud del Supremo Despacho del Sor. Governador de este Arzobispado Dor. Dn. Felix Flores Alatorre, el cual obra en este Archivo Parroquial, su fecha veinte y uno del corriente en el que consta que S.S. tubo a bien dispensar las solemnes amonestaciones que ordena el Santo Concilio de Trento por justas y graves causas que se alegaron y S.S. tubo por suficientes. Yo el Br. D. Juan Nepomuceno Poza, Clerigo Presbitero de este Arzobispado, y Rector del Colegio de Ynfantes de esta Santa Yglesia, de espresa licencia y facultad del Sor. Cura de esta Parroquia, estando en la Sacristia de la Yglesia de Nuestra Señora del Campo Florido a las siete y media de la mañana, habiendo sido la ultima amonestacion que previene el ritual romano, y no resultando de ella canonico impedimento alguno, con arreglo á el rito y orden de la Yglesia, asisti á la celebración del Matrimonio que hicieron verdadero y legitimo por palabras de presente el Sor. Brigadier D. Manuel Gual, soltero, natural de la Havana de cuarenta años de edad, hijo de legitimo matrimonio de los Sres. Brigadier Governador, e Yntendente de Leon de Nicaragua D. Juan Bautista Gual, y de Da. Petrona Galdo, con Da. Mariana Margarita Cuevas doncella natural y vecina de esta Corte y feligresia, de diez y seis años de edad, hija de legitimo matrimonio de D. Mariano Cuevas, y de Da. Josefa Torres difuntos, se hallaron presentes como Padrinos el Lic. D. José Maria Garayalde y Da. Maria de la Concepcion Laso de la Vega, y como testigos D. José Maria Rosas, Comisario de Artilleria, y D. Ygnacio del Villar, y á continuacion les conferi las bendiciones nupciales de la Yglesia en la celebracion de la Misa, y para que conste lo firmé con el Sor. Cura.

Dn. Ant° Cabeza de Baca. Por Comision de la Sagrada Mitra Lic. José Sotero Zuñiga.

Fuentes. Family Search. Iglesia de Jesucristo de los Santos de los últimos Días.
Investigó y paleografió: Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero. duardos43@hotmail.com 
Miembro de Genealogia de México, del Noreste y de la Soc. de Genealogía de Nuevo León.
 

Registro eclesiástico de la defunción del General de División Francisco Murguía López de Lara

Envío a Uds. el registro eclesiástico de la defunción del General de División Francisco Murguía López de Lara, originario de la Hacienda de Mahoma del Municipio de Mazapil, Zac., de oficio fotografo, se inició en la revolución Maderista el año de 1910, formó parte del Cuerpo de Carabineros de Coahuila, secundó el Plan de Guadalupe perteneciendo a las fuerzas del Gral. Pablo González, al triunfo del Constitucionalismo fué nombrado Gobernador y Comandante Militar de la Plaza de México, durante la Revolución participó en muchos hechos de armas, cito entre ellas: la Toma de Guadalajara, Batallas de Celaya, Trinidad, León, Santa Ana del Conde, etc. combatió contra las fuerzas Villistas. Leal a Don Venustiano Carranza se le nombró Jefe de las Fuerzas que salieron de la Cd. de México en Mayo de 1920, después del asesinato de Carranza, se fué para los Estados Unidos regresando a México el año de 1922 para combatir contra el gobierno de Alvaro Obregón, fué hecho prisionero y fusilado en Tepehuanes, Dgo., se le conocía con el apodo de Pancho Reatas y el Héroe de León.
 
Márgen izq. General Francisco Murguía. Tepehuanes.

El día 31 de Octubre de mil novecientos veintidos, 1922, perseguido por las fuerzas del Gobierno, por rebelde, llegó a esta Yglesia el Gen. Francisco Murguía. Pidió asilo al Párroco, sin haber mediado ningun anterior conocimiento entre los dos, y habiendo sido, en el apogeo de su gloria militar gran enemigo de la Yglesia. Permaneció oculto en esta iglesia durante dies dias; en esos dias se hicieron las diligencias necesarias, para obtener el perdón del Gobierno al cual quedó sometido por carta pública que firmó de su puño y letra dicho General, a consejos, ilustraciones e instancias del párroco, negociaciones que no dieron el resultado apetecido, habiendo sido descubierto y aprendido por los generales Carmona, Laveaga y López y una tropa numerosa, la que sitió el templo y la casa, cuando todo el pueblo resaba el Sto. Rosario. Fué aprendido el 31 de Octubre en la noche, a las 8.p.m. Despues de sumario brevísimo, fué fusilado el día primero de Noviembre del mismo año. Para recibir la muerte se dispuso cristianamente, recibió un pleno conocimiento y con toda su voluntad la absolucion sacramental y se le aplicó lo mismo, sabiendolo el muy bien, la Yndulgencia Plenaria y murió enteramente tranquilo, lleno de valor, y resignado plenamente a la Divina Voluntad. Fué fusilado en la Estación. El Párroco fué llevado preso a Durango donde despues de día y medio fué plenamente absuelto por los Tribunales militares y civiles y despues de cuatro días, asistió al sepelio del General en Durango el domingo 6 y, bendecido su sepulcro y hechos sus funerales en el Panteon de aquella ciudad, volvió el lunes el Párroco a su lugar, habiéndole dado el Gobierno su pasaje libre, en primera clase, en el tren. En fe de lo cual, lo firmé, Yo el Párroco. R.Y.P. Justo B. Cásares.

Fuentes. Family Search. Iglesia de Jesucristo de los Santos de los últimos Días.
Investigó, localizó y paleografió el registro citado.
Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.
Miembro de Genealogía de México, del Noreste y de la Soc. de Genealogía de Nuevo León.


CENTRAL AND SOUTH AMERICA

Landfill Harmonic Orchestra, Cateura, Paraguay
Guatemalan entrepreneurs make urban living a community project by
         Anna-Claire Bevan (Latina Lista)
Buenos Aires (AP)  Argentina launches its first home-built satellite 
Brazil’s “Dalai Lama of the Rainforest” Faces Death Threats
The Foreign Born from Latin America and the Caribbean: 2010
New discoveries confirm astronomical knowledge of Incas at Machu Picchu
         by April Holloway
Peruvian Children Employed as Domestic Help in Country
Fuente Magna, the Controversial Rosetta Stone of the Americas
        by April Holloway, October 2, 2014
 
childrens_big.png (716×447)

Landfill Harmonic Orchestra, 
Cateura, Paraguay

The world generates about a billion tons of garbage a year. Those who live with it and from it are the poor – like the people of Cateura, Paraguay. And here they are transforming it into beauty. Landfill Harmonic follows the Orchestra as it takes its inspiring spectacle of trash-into-music around the world. Follow the lives of a garbage picker, a music teacher and a group of children from a Paraguayan slum that out of necessity started creating instruments entirely out of garbage. Landfill Harmonic is a beautiful story about the transformative power of music, which also highlights two vital issues of our times: poverty and waste pollution.

Chávez got to know these kids and their families over 8 years ago while working on a waste recycling project at the landfill of Cateura.

In this area more than 40% of children don’t finish school because their parents need them to work. Being an environmental engineer but with a musical background, one day he decided to help the children by teaching them music lessons. The idea was simply to keep the kids from playing in the landfill.

“At first it was very difficult because we had no place to rehearse and we had to teach in the same place where the parents were working in the trash,” said Chávez. “The children knew nothing about music and it was very difficult to contact parents because many of them do not live with their children.”  Eventually, parents began to see that playing music was keeping their kids out of trouble, some even reclaiming children they had previously abandoned.
Soon there were more children wanting lessons than there were instruments, so Chávez and Nicolas “Cola” one of the garbage pickers experimented with making some out of recycled materials from the landfill. String and wind instruments are made with oil tin cans, forks, bottle caps, and whatever is around. “Eventually the recycled instruments were improved, and in many cases, they now sound better than the wooden Made In China instruments the more able children play on.”

The recycled instruments serve another, more practical purpose: The kids can safely carry them. “For many children, it was impossible to give them a violin to take home because they had nowhere to keep it and their parents were afraid they would be robbed or the instrument would be sold to buy drugs.”
The Orchestra had remained unheard of for many years. The launching of the Landfill harmonic short teaser on the Internet triggered a social media events that changed this. “More things have happened in the last 7 months, than in the last 7 years on our lives”.

The Orchestra has grown from just a few musicians to over 35. Their recent fame have peak the interest of the families and children of the community in such way, that many children are now enrolling for music classes. The music school of Cateura, does not have their own building yet, but teaches music and how to build recycled instruments to more than 200 kids of the landfill.


Brief trailer http://www.landfillharmonicmovie.com/ 
Documentary
http://www.telegraph.co.uk/earth/earthvideo/9742488/
Landfill-armonic-Paraguay-recycled-orchestra-plays-
instruments-made-out-of-rubbish.html
 


Sent by Val Valdez Gibbons
 


Guatemalan entrepreneurs make urban living a community project 
by Anna-Claire Bevan 
(Latina Lista)

Guatemala City isn’t known for its beautiful skyline. Recently voted the world’s ugliest city, the Guatemalan capital is often described as a sprawling chaos that conjures images of crime, fumes and slums on the verge of collapse.  However, there are glimmers of hope.  In 2001, frustrated by the city’s disorganized expansion and the degeneration of certain zones, a group of local entrepreneurs embarked on an ambitious restoration project to revive an area that lay in the heart of the capital – 
and it nearly worked.

Long forsaken after a former president attempted to transform the area into the Paris of Central America, zone 4 fell into disarray in the early 1900s as the city developed around it and companies opted to invest in other corners of the capital. The businessmen decided to tackle just a couple of streets and turned them into a traffic-free public space called ‘4° Norte’ (Four Degrees North). Their objective was to encourage people to use the city rather than pass through it behind a steering wheel and tinted windows.
By pedestrianizing the streets and hosting cultural events, 4° Norte became a popular meeting place and a way for families to explore an area that had been out of limits for so long. However, keen to capitalize on the zone’s new appeal, bars and restaurants moved in to cater to the new passers-by. Soon the cultural space was taken over by drinking spots and dissolved into a dicey neighborhood known for drug deals, gangs and noise.

“It was pretty when it started, but then it became a mess – it got kind of ugly,” says local resident Fernando Montoya who has lived in the area for more than 20 years. It seemed as though the project had failed, but the entrepreneurs behind it were determined to try again. They renamed the area ‘Cantón Exposición 4° Norte’, expanded its coverage beyond the two initial streets and focused on giving the space more of a community feel.
“More people on the street generates a more secure environment so apartments were built to encourage people to live there and take care of the area,” says Ninotchka Matute, Executive Director of Fundacion Crecer, a public-private organization that works to improve urban areas in Guatemala.  “Now there’s a combination of housing, offices, university buildings, cafes and restaurants so there are always people about and the neighborhood is less likely to regress as it did before.”
On the surface it appears to be working: a recent urban art event injected colour into what were grey and depressing streets and encouraged people to explore the results of the revival. But the zone 4 of the past still lurks on certain corners: robbers on motorbikes prey on the influx of young hip Guatemalans who visit the area to take photography classes or grab a coffee.

To counter the thieves, Fundacion Crecer is working with the municipality to improve citizen security and install video surveillance in the area. 
Local people like Fernando fear it won’t work, the current appeal will soon fade and the area will relapse into the conditions of before when it was just boarded up buildings and drug deals. 
“Security is what the area needs and we haven’t seen much of an improvement there,” says Fernando.

There is still a way to go to restore 4° Norte to its former glory and convince people to return to what was once the place to be. But for now the renovation project is a start at bringing a neighborhood back from the brink and making it livable once again.

Anna-Claire Bevan | August 26, 2014 
Sent by Dorinda Moreno pueblosenmovimientonorte@gmail.com 
 
Buenos Aires, Argentina launches its first home-built satellite 
AP The ARSAT-1 satellite launched Thursday is the first to be constructed with local technology in Latin America. It was built by a crew of about 500 scientists over seven years at a cost of $250 million. The satellite was launched from a base in French Guyana and is to orbit 22,000 (36,000 kilometers) above Earth.

It's designed to provide digital television and cellphone services to Argentina, Chile, Paraguay and Uruguay. 
ARSAT-1 is also expected to improve telephone and Internet connections in remote places, including for scientists are working in the Antarctic region. 

 Sent by Ernesto Uribe   Euribe000@aol.com 
 

First Peoples Human Rights Coalition 
firstpeoplesrights@earthlink.net
 


Shaman Davi Kopenawa at an assembly of the the Hutukara Associação Yanomami . 
Credit: Courtesy Luciano Padrã/Cafod

Brazil’s “Dalai Lama of the Rainforest” Faces Death Threats
http://www.ipsnews.net/2014/08/brazils-dalai-lama-of-the-rainforest-faces-death-threats/  
By Fabiola Ortiz

From the article below: "The organization Global Witness reported that nearly half of the murders of environmentalists committed in the world in the last few years were in Brazil." and "In Brazil there is no specific program to protect indigenous people facing threats."
RIO DE JANEIRO, Aug 14 2014 (IPS) - Davi Kopenawa, the leader of the Yanomami people in Brazil’s Amazon rainforest, who is internationally renowned for his struggle against encroachment on indigenous land by landowners and illegal miners, is now fighting a new battle – this time against death threats received by him and his family.

“In May, they [miners] told me that he wouldn’t make it to the end of the year alive,” Armindo Góes, 39, one of Kopenawa’s fellow indigenous activists in the fight for the rights of the Yanomami people, told IPS.

Kopenawa, 60, is Brazil’s most highly respected indigenous leader. The Yanomami shaman and spokesman is known around the world as the “Dalai Lama of the Rainforest” and has frequently participated in United Nations meetings and other international events.
“The landowners and the garimpeiros have plenty of money to kill an Indian. The Amazon jungle belongs to us. She protects us from the heat; the rainforest is essential to all of us and for our children to live in peace.” -- Davi Kopenawa

He has won awards like the Global 500 Prize from the United Nations Environment Programme (UNEP). His voice has drawn global figures like King Harald of Norway – who visited him in 2013 – or former British footballer David Beckham – who did so in March – to the 96,000-sq-km territory which is home to some 20,000 Yanomami.

Kopenawa is president of the Hutukara Yanomami Association (HAY), which he founded in 2004 in Boa Vista, the capital of the northern state of Roraima. Before that he fought for the creation of the Yanomami Indigenous Territory (TI), which is larger than Portugal, in the states of Amazonas and Roraima, on the border with Venezuela.
On Jul. 28, HAY issued a statement reporting that its leader had received death threats in June, when Góes, one of the organisation’s directors, was accosted on a street in the Amazonas town of São Gabriel da Cachoeira by “garimpeiros” or illegal gold miners, who gave him a clear death message for Kopenawa. Since then “the climate of insecurity has dominated everything,” Góes told IPS. Garimpeiros are penetrating deeper and deeper into Yanomami territory in their search for gold, in Brazil as well as Venezuela, encroaching on one of the world’s oldest surviving cultures.  Illegal gold miners damage the territory and attack the families of the Yanomami. Credit: Courtesy Colin Jones/Survival International
The Yanomami TI was demarcated just before the 1992 Earth Summit held in Rio de Janeiro. And it was the Rio+20 Summit, held in this city in 2012, that made Kopenawa more prominent at home, where he was less well-known than abroad.

“Davi is someone very precious to Brazil, but some people see him as an enemy. He is a thinker and a warrior who forms part of Brazil’s identity and has fought for the rights of the Yanomami and other indigenous people for over 40 years,” activist Marcos Wesley, assistant coordinator of the Rio Negro sustainable development programme of the Socioenvironmental Institute (ISA), told IPS.

The Rio Negro, the biggest tributary of the Amazon River, runs across Yanomami territory. In the 1990s, Kopenawa managed to get 45,000 garimpeiros evicted from the Yanomami TI, Wesley noted. “He and Hutukara are the spokespersons for the Yanomami, for their demands. I can imagine there are people who have suffered economic losses and are upset over the advances made by the Yanomami,” he added.
“There are threatening signs that put us on the alert,” Góes said. “We are working behind locked doors. Two armed men were already searching for Davi in Boa Vista. They even offered money if someone would identify him. We are getting more and more concerned.”  The director of HAY explained that “our lives are at risk, and our elders advised Davi to take shelter in his community.”  Kopenawa comes from the remote community of Demini, one of the 240 villages in the Yanomami TI. The only way to reach the village is by small plane or a 10-day boat ride upriver.

On Aug. 8, IPS managed to contact the Yanomami leader, just a few minutes before he set out for his community. But he preferred not to provide details about his situation, because of the threats. “At this moment I prefer not to say anything more. I can only say that I am very worried, together with my Yanomami people; the rest I have already said,” he commented.

Five days earlier, Kopenawa had been one of the guests of honour at the 12th International Literature Festival in Paraty in the southern state of Rio de Janeiro, when he presented his book “The Falling Sky: Words of a Yanomami Shaman”.. 
The organization Global Witness reported that nearly half of the murders of environmentalists committed in the world in the last few years were in Brazil. In the 2012-2013 period the total was 908 murders, 443 of which happened in this country. The 2013 report by the Catholic Indigenous Missionary Council (CIMI) on violence against indigenous people in Brazil documented 53 victims of murder, 29 attempted murders, and 10 cases of death threats.  The executive secretary of CIMI, Cleber Buzatto, told IPS that threats against indigenous leaders had increased in the last year.

“Economic interests act together and mount violent attacks on the rights of indigenous people, especially in terms of their rights to their territory,” he added. “It’s a very touchy situation. The threats continue to occur because of the existing impunity and because the authorities have not taken effective action.”  “The landowners and garimpeiros have plenty of money to kill an Indian. The Amazon jungle belongs to us. She protects us from the heat; the rainforest is essential to all of us and for our children to live in peace,” he said.

He had previously denounced that “They want to kill me. I don’t do what white people do – track someone down to kill him. I don’t interfere with their work. But they are interfering in our work and in our struggle. I will continue fighting and working for my people. Because defending the Yanomami people and their land is my work.”

In its communiqué, HAY demanded that the police investigate the threats and provide Kopenawa with official protection. “The suspicion is that the threats are in reprisal for the work carried out by the Yanomami, together with government agencies, to investigate and break up the networks of miners in the Yanomami TI in the last few years,” HAY stated.

Kopenawa and HAY provide the federal police with maps of mining sites, geographic locations, and
information on planes and people circulating in the Yanomami TI. Their reports have made it possible to carry out operations against garimpeiros and encroaching landowners; the last large-scale one was conducted in February.

According to the federal police, in Roraima alone, illegal mining generates profits of 13 million dollars a month, and many of the earnings come from Yanomami territory.  Góes stressed to IPS that mining has more than just an economic impact on indigenous people. “It causes an imbalance in the culture and lives of the Yanomami, and generates dependence on manufactured, artificial objects and food. It changes the entire Yanomami world vision. Mining also generates a lot of pollution in the rivers,” he complained.
“We know that in Brazil we unfortunately have a high rate of violence against indigenous leaders and social movements,” Wesley said. “Impunity reigns. Davi is a fighter, and will surely not be intimidated by these threats. He believes in his struggle, in the defence of his people and of the planet.” In Brazil there is no specific programme to protect indigenous people facing threats.

Representatives of Brazil’s indigenous affairs agency, FUNAI, told IPS that a request from protection was received from Kopanawa and other HAY leaders, and that it was referred to the programme of human rights defenders in the Brazilian presidency’s special secretariat on human rights.  But they said that in order to receive protection, the Yanomami leader had to confirm that he wanted it, and the government is waiting for his response to that end.  In this country of 200 million people, indigenous people number 896,917, according to the 2010 census.

Edited by Estrella Gutiérrez/Translated by Stephanie Wildes
Copyright © 2014 IPS-Inter Press Service. All rights reserved.
Sent by Dorinda Moreno  pueblosenmovimientonorte@gmail.com 

 

       

Machu Picchu

JULY, 2014 -  April Holloway 
New discoveries confirm astronomical knowledge of Incas at Machu Picchu by April Holloway

A Polish-Peruvian archaeological team has confirmed what has been suspected for many centuries – the Incas used the ancient city of Machu Picchu as a mountaintop observatory. Although astronomical observation points at Machu Picchu were recorded in the chronicles of Sarmiento de Gamboa from as early as 1572, science is only just catching up as it is the first time astronomical alignments have been confirmed using high-tech technology, according to a report in Peru This Week.

Located in the Cusco region of Peru at 2,400m above sea level, lie the ruins of Machu Picchu, which were rediscovered in 1911 by the American explorer Hiram Bingham. An old Incan trail leads its way through the mountains of the Andes to the ancient city, which is comprised of more than 200 buildings, temples, houses, pathways, fountains and altars all cut from grey granite from the mountain top.
It has long been known that astronomy played a central role in the culture, religion, and daily lives of the Inca, who used astronomical events to govern ceremonial occasions and for planning agricultural activities. The city of Cuzco, for example, was constructed in such a way that it would replicate the sky and point to specific astronomical bodies. Pleiades was one of the important constellations of the Incas who called it ‘the Seven Kids’, after the seven brightest stars in the cluster, and the rising of the Pleiades star cluster signalled the start of the Incan year. The Incas are known to have built observatories in many different places where they captured the first and last rays of the Sun through a series of specially placed windows. Their chief observatory was called the Coricancha (Qurikancha) or ‘golden enclosure’, and was completely covered in gold (inside and outside), revealing their dedication to the Sun God. - See more at:

http://www.ancient-origins.net/news-history-archaeology/new-discoveries-confirm-astronomical-knowledge
-incas-machu-picchu-001846#sthash.iv9mPKPE.dpuf
 
Sent by John Inclan fromgalveston@yahoo.com 

 

 
Peruvian Children Employed as Domestic Help in Country
Published, October 8, 2014

About 110,000 children and teens are employed in Peru as domestic workers, according to figures from the International Labor Organization released Wednesday by the Dutch foundation Terre des Hommes.  Among Latin American countries, Peru trails only Brazil in the incidence of minors working as domestics.  

The ILO data shows that 79 percent of children working in Peruvian households are female, while 74 percent are between the ages of 12 and 17. Most young domestic workers come from Peru’s Andean highlands and are employed in coastal cities. Youth migration from highlands to the coast is mostly concentrated on Lima, where 40.9 percent of minors working as domestics come from the desperately poor region of Huancavelica.

Hiring minors for domestic work is expanding in Peru amid the growing relative prosperity of middle-class and even working-class families, according to a study carried out by Peru’s Catholic Pontifical University for Terre des Hommes and the ILO. 

On the 25th anniversary of the U.N. Convention on the Rights of the Child, ratified by every Western Hemisphere country except the United States, the
Dutch foundation and the ILO have launched a campaign to make Peruvians aware of the consequences of child labor. The campaign, called “The Broom’s Rebellion,” has enrolled public figures such as volleyball stars Rafaella Camet and Vivian Baella, taekwondo champion Humberto Wong, and actors Pold Gastello, Kukuli Morante and Mayra Couto, among others. 

Sent by Dorinda Moreno 
pueblosenmovimientonorte@gmail.com
 
 

fuenta-magna-lake1.jpg (674×450)
The Fuente Magna Bowl was found near the world-renowned Titicaca Lake in Bolivia. (Shutterstock)

Fuente Magna, the Controversial Rosetta Stone of the Americas
By April Holloway, October 2, 2014

The universe is full of mysteries that challenge our current knowledge. In "Beyond Science" Epoch Times collects stories about these strange phenomena to stimulate the imagination and open up previously undreamed of possibilities. Are they true? You decide.

The Fuenta Magna is a large stone vessel, resembling a libation bowl, that was found in 1958 near Lake Titicaca in Bolivia. It features beautifully engraved anthropomorphic characters, zoological motifs characteristic of the local culture, and, more surprisingly, two types of scripts—a proto-Sumerian ancient alphabet and a local language of the ancient Pukara, forerunner of the Tiahuanaco civilization. Often referred to as “the Rosetta Stone of the Americas,” the stone vessel is one of the most controversial artifacts in South America as it raises questions about whether there may have been a connection between the Sumerians and the ancient inhabitants of the Andes, located thousands of miles away. 
The ancient relic was discovered accidentally by a farmer working on a private estate owned by the Manjon family. The owners subsequently delivered it to the city hall of La Paz in 1960 in return for land near the capital. Around the same time, Bolivian archaeologist Max Portugal Zamora learned of its existence and attempted, unsuccessfully, to decipher the unusual inscriptions, not least because he failed to recognize that the writing upon the bowl was a type of cuneiform text dating back some 5,000 years.

The Fuente Magna bowl remained in storage in the Museo de los Metales Preciosos (“Museum of Precious Metals”) for approximately 40 years, until two Bolivian researchers, Argentine Bernardo Biados and archaeologist Freddy Arce, sought to investigate the origins of the mysterious relic. They were eventually put in contact with Maximiliano, a 92-year-old local who, after seeing a picture of the bowl, claimed it was once in his possession. 


Not realizing its significance, Maximiliano admitted that he had used the bowl to feed his pigs. 

The Fuente Magna Bowl was found to have two types of scripts engraved on the inside. (Courtesy of Bernardo Biados’s research team)

The two researchers took detailed photographs of the bowl and sent them to epigraphist Dr. Clyde Ahmed Winters, in the hope that he may be able to decipher the inscriptions. Dr. Winters, an ancient languages expert, compared the inscriptions to Libyco-Berber writing used in the Sahara approximately 5,000 years ago. The writing was used by the Proto-Dravidians (of the Indus Valley), Proto-Mande , Proto-Elamites, and Proto-Sumerians. Dr. Winters, in his article “Decipherment of the Cuneiform Writing on the Fuente Magna Bowl,” concluded that the writing on the bowl “was probably Proto-Sumerian,” and offered the following translation:

“Approach in the future (one) endowed with great protection the Great Nia. [The Divine One Nia(sh) to] establish purity, establish gladness, establish character. (This favorable oracle of the people to establish purity and to establish character [for all who seek it]). [Use this talisman (the Fuente bowl)] To sprout [oh] diviner the unique advice [at] the temple. The righteous shrine, anoint (this) shrine, anoint (this) shrine; The leader takes an oath [to] establish purity, a favorable oracle (and to) establish character. [Oh leader of the cult,] open up a unique light [for all], [who] wish for a noble life.”

This translations suggests that the Fuente Magna bowl may have been used to make libations to the Goddess Nia to request fertility. The figure on the Fuente Magna, which appears to be in a “Goddess pose,” with open arms and legs spread, is believed to support Dr Winters’ translation. 
A figure on the Fuente Magna bowl. (Courtesy of Bernardo Biados’s research team)
If Dr. Winters’ translation is correct, this has major implications for our understanding of both Sumerian civilization and the ancient culture of Bolivia. Researcher Yuri Leveratto aptly poses the question: “How is it possible that proto-Sumerian inscriptions were found in a bowl that has been found near the Titicaca Lake, 3,800 meters [2.3 miles] above sea level, thousands of kilometers far away from the area where the Sumerian people used to live?”
According to Bernardo Biados, the Fuente Magna was most likely crafted by Sumerian people who settled in Bolivia sometime after 2,500 B.C. According to Biados, the Sumerians were known to sail to the distant Indian subcontinent and some Sumerian ships may have made their way around South Africa and entered one of the currents in the area that lead across the Atlantic from Africa to South America. It is possible that some chose to stay and explore into the Andes, perhaps searching for areas high on the plateau of Bolivia where food was being produced. Yuri Leveratto says, “the Sumerian culture influenced the people of the plateau, not only from a religious point of view, but also in the language. In fact, some linguists have found many similarities between the proto-Sumerian and Aymara languages.”

However, this perspective, and indeed the initial translation work of Dr. Winters has not been without its critics. Jason Colavito, a known skeptic and “debunker,” suggests that there is only a small degree 
of correlation between the script on the bowl and Proto-Sumerian characters. 

Colavito points out that the bowl has a highly problematic provenance, and may simply be a hoax. Biados says this is incorrect, citing the overwhelming support from major portions of the academic community.

It is clear that the Fuente Magna bowl remains a matter of contention between academics. It is hoped that further archaeological and linguistic research may help to unravel the story behind this mysterious artifact, as doing so may help to expand our understanding of the great civilizations of our past and their influence throughout the world. 

April Holloway is an editor and writer with Ancient-Origins. She completed a Bachelor of Science degree and currently works as a researcher.

Sent by John Inclan fromgalveston@yahoo.com 

  CUBA, PUERTO RICO, DOMINICAN REPUBLIC
Antiguo Acueducto del Río Piedras
The Foreign Born from Latin America and the Caribbean: 2010
 

Antiguo Acueducto del Río Piedras

The National Trust recently announced a new National Treasure, our signature program which works to save endangered places across the United States. Completed by 1898, the Antiguo Acueducto del Río Piedras (Acueducto) is a 19th century industrial site which has provided drinking water and publically accessible green space for generations of Sanjuaneros. As the Acueducto is believed to retain the last Spanish-period aqueduct to remain on U.S. soil, the site was listed on the National Register of Historic Places in 2007. 
Located within the University of Puerto Rico Botanical Garden, the Acueducto is surrounded by grassed lawns and mature vegetation. Bound by the last natural meander of the Piedras River, this verdant tract is inseparable from the river. The site comprises a low-water dam and valve house, gravity-operated sedimentation/filtration tanks, and an assemblage of late-19th and early 20th-century maintenance, storage, and administrative buildings.

Beginning in the mid-1980s, The US Army Corps of Engineers determined “channelizing” the Piedras – a
measure which straightens the river’s course and controls flooding by confining the flow to a concrete channel. As the channelization process reaches the Acueducto, the Corps has recommended erecting an enclosed concrete box whose elevated path will require demolition of the site’s historic properties. Consequences of this action will empty the river of its natural flow destroying the surrounding ecosystem. Despite the development of innovative approaches to flood control, the Corps has not revisited the project’s feasibility, cost-benefits, or environmental impact since the project’s authorization in 1986. 
Working collaboratively with Para la Naturaleza, a unit of the Conservation Trust of Puerto Rico, the National Trust hopes to engage the US Army Corps of Engineers in devising new strategies which protect the aqueduct’s fragile resources and integrate innovative non-structural flood control measures.

Learn more about the Acueducto and how you can help this threatened site on www.savingplaces.org in both English and Spanish.

Sent by Tanya Bowers 
TBowers@savingplaces.org
National Trust for Historic Preservation

 

The Foreign Born from Latin America and the Caribbean: 2010
September 2011   Report Number: ACSBR/10-15
Yesenia D. Acosta and G. Patricia de la Cruz 

During the last 50 years, the number of foreign born from Latin America and the Caribbean has increased rapidly, from less than 1 million in 1960 to 21.2 million in 2010. Currently, the foreign born from Latin America represent over half of the total foreign-born population. This brief will discuss the size, place of birth, citizenship status, and geographic distribution of the foreign born from Latin America in the United States. It presents data on the foreign born from Latin America at the national and state levels based on the 2010 American Community Survey (ACS). 

In 2010, 309.3 million people lived in the United States, including 40.0 million foreign born (13 percent of the total population). In 2000, 31.1 million of the 281.4 million U.S. residents were foreign born—11 percent of the total population. Over the decade, the foreign-born population increased by 8.8 million.

Over half (53 percent) of all foreign-born U.S. residents in 2010 were from Latin America. Another 28 percent were from Asia. The next largest world region-of-birth group, the foreign born from Europe, represented 12 percent of all foreign born—less than half the size of the foreign born from Asia. About 4 percent of the foreign born were born in Africa and 3 percent were from other regions, including Oceania and Northern America. The single largest country-of-birth group was from Mexico (29 percent of all foreign born).

Link to the PDF copy of the report: http://census.gov/content/dam/Census/library/
publications/2011/acs/acsbr10-15.pdf
  
Last Revised: December 11, 2013
Sent by Roberto R. Calderón, Ph.D.  beto@unt.edu 
Historia Chicana [Historia]

 

 PHILIPPINES

The Filipinos in San Diego, California --1900 to 1946
     by Eddie AAA Calderón, Ph.D.
Filipino Migrant in San Diego, California 1900-1946
      by Adelaida Castillo
Surrender of the Last Spanish Garrison in Philippines at Baler, District of
       El Principe  27 June 1898 thru 2 Jun 1899 by Olag S. Selaznog  
 

The Filipinos in San Diego, California --1900 to 1946
by Eddie AAA Calderón, Ph.D.
eddieaaa@hotmail.com 

Let me share my critique on this very important article shown below written by Adelaida Castillo, a Filipina, and brought to us by Poppo Olag (Galo Gonzales) to describe the Filipinos when they first established their residence in San Diego, California starting in 1900 after the 1898 Spanish American war. The Philippines was an American colony from 1898 until it became independent in 1946. Let me give a very short introduction of San Diego, California before I go further. I would also like to expand the ideas beyond San Diego.

Juan Rodriguez Cabrillo sailing for the Spanish crown was the first explorer who came to see San Diego Bay on September 28, 1542. It was, however, 227 years later when a settlement was established as Junipero Serra, a Spanish friar founded a mission and built a fort for Spain in 1769. (From page 2 of Tidbits, an Anoka County, Minnesota bi-monthly newspaper published by Falcon Prime Publishing, September, 2014)

Ms. Castillo's article did narrate the story of our people and their racial discrimination experience when they started living in San Diego. Let me say that this experience also happened throughout the state of California and the entire USA. California where the majority of Fiipinos migrated in search for employment and to further their education. The migrant Filipinos were generally speaking single men and many came as young as 16 years of age. 

As large influx of the Filipinos in the USA started coming over --120,000 Filipinos immigrated to the US to work primarily as farm laborers From 1907 through 1925, many f them found later that their presence was not well appreciated by many Americans including politicians even though they helped the American economy by filling out jobs like being farm labourers and other very menial tasks that normal Americans did not want to take. The article mentions ten cents an hour paid to our people in some farms and that they did not voice any concern about this deplorable situation and working condition as there was no adequate group leadership among them to address and rectify the problem. http://globalnation.inquirer.net/108635/the-filipino-exclusion-act-of-1934#ixzz3FURHFZvI  
Even to these days farm labourers are migrants and many have come from Mexico. In the South where sugar cane is the major industry, people from the West Indies take the job as regular Americans would not prefer doing it. 

Because of its proximity with the Philippines as opposed to other states, except the colony of Hawaii, California became the centre of this large migration of Filipinos. As this situation resulted in the harboring of animosity among many Americans, Richard Welch, a San Francisco Congressman, sponsored legislation in the US congress known as the Filipino Exclusion Bill that would limit Filipino immigration into Hawaii and the Continental United States in the 1930's. This became known as the Filipino Repatriation Act of 1934 under the Tydings-McDuffie Act signed into law by President Franklin D Roosevelt which was the prelude of the Philippine independence in July 4, 1946. The Repatriation Act provided for a quota of 50 for Filipinos coming to the US per year. The Repatriation Act of 1934 should be called the Filipino Exclusion Act of 1934 according to the Philippine Newspaper Inquirer. (Ibid.:)

Even though there was already an Asian Exclusion Act incorporated into the Immigration Act of 1924 signed by President Calvin Coolidge on May 26, 1924, Congressman Welch wanted to be more specific to demonstrate his extreme negative attitude toward Filipinos. He was aware of this law but by sponsoring a Filipino exclusion legislation, he wanted to demonstrate publicly his disapproval of the presence of many Filipinos in the USA particularly in California and Hawaii. The Philippines was a colony of the USA and therefore the Filipinos should be able to travel freely and live in the USA. Incidentally the 1924 Asian Exclusion Act law restricted the immigration of non-Caucasian people from other nations to the USA in order “to preserve the ideal of American homogeneity.” 

(For the Asian Exclusion Act see also https://history.state.gov/milestones/1921-1936/immigration-act  ). 
Americans at that time probably would have objected also to the migration of other Pacific Ocean people --Guamanians, Hawaiians, Samoans, etc-- and Virgin Islanders to the USA even though they were and are still colonies of the USA because they were non-Caucasians and did not come from Northwestern Europe. Congressman Welch was very much aware of an anti-miscegenation law enacted in California in the mid 1880's which prohibited the marriage between Caucasians and non-Caucasians.

Let me cite here what Time Magazine says about the Filipinos in California:

Time Magazine as cited in the Philippine Inquirer newspaper featured a report on Filipino repatriation in an article published on October 3, 1938 entitled “Philippine Flop,” which described the success, or lack thereof, of such an effort. 
http://globalnation.inquirer.net/108635/the-filipino-exclusion-act-of-1934#ixzz3FURHFZvI 

“Aboard the S. S. President Coolidge when it cleared the Golden Gate for Manila last 
week were 75 guests of the U. S. Government. They were Filipinos taking their 
next-to-last chance to go home at U. S. expense. Already 1,900 had taken a free 
ride home since the Filipino Repatriation Act was passed in the summer of 1935. 
Just one more Filipino repatriation party is to be given before December 31, when the Act expires. 

“Although $237,000 has been spent to date on Filipino fares, both Immigration officials 
and California Labor regard the repatriation program as a flop. Remaining in the U. S. 
are 120,000 low-paid Filipino farm workers, houseboys, janitors, cooks. Half are in California, 
97 percent are bachelors about 30 years old. 

“The boys, explained Dr. Hilario C. Moncado, president of the Filipino Federation of America, 
do not want to go back without money or assurance they will earn a living.” 

(This news article also state specifically the hatred bestowed by the Americans against 
Filipinos in California and even San Francisco judge made a very stinging negative remarks 
in the 1930's against Filipinos especially when they had White American girlfriends and wives.) 

The history of the US Immigration policy points to the preferential treatment accorded to people of Caucasian and European backgrounds, specifically those from Northwestern Europe. The American government and people did not therefore object to and did welcome the needed immigration of Europeans from inception, and their massive influx to the USA became more prominent at the turn of the 19th century. Of course there was a big change that happened thereafter, and I will discuss this topic later.

Ms. Castillo's article below also described the sufferings of the Filipinos in the hands of the Caucasian residents of California due to the exclusion law. This particular law was not only practiced by the US government and other organizations such as entering specific buildings, the people whose company our people had to avoid, limited job opportunity, of course the impact of the anti-miscegenation law, and including entrance to some churches. The article mentions an elderly Filipino resident who was refused entrance to a catholic church by the priest because the former was not Caucasian. But our country mates, who were males, persevered and they continued to toil hard even though they were not treated well by their employers and not get paid equally as their White American counterparts especially in the farm industries. Some Filipinos were able to marry women from Eastern European parents and even Americans by going out of California to get married as interracial marriage again was prohibited especially in California. 

While I lived in California for two years starting in 1964 as I was studying for the MA degree, I met a lot of Filipinos who came to the USA and California in the 1920's and 1930's. Many again had remained single because of the anti-miscegenation law and furthermore there were again no Filipino women in the USA. Some again did get married to American women as they found their way to get around the anti-miscegenation law. From 1907 through 1925, over 120,000 Filipinos immigrated to the US to work primarily as farm laborers. (Ibid.:)

Our people during those days and before the Second World War were great and determined people; they did not waste their time just working to earn money in the USA but also to realize their ambition of getting higher education for themselves. Many of my professors at the University of the Philippines (UP), my alma mater, came to the USA during their youth to do all sorts of job and then go to the colleges and universities in California and other states for advanced degrees including the Ph.D. Most of my professors did not marry in the USA but later married our women when they came home for good. When I asked one of my professors why he and others did not marry Americans while they were in the USA, he intensely looked at me. He later told me he did not get married until he came home to the Philippines due not only to the anti-miscegenation law but the negative reactions of many Caucasian Californians on mixed marriage. He tried to divert this sensitive topic by telling me (and later to his students in a history class) his memorable experience as a young man swimming on the beach by the Pacific Ocean while attending Oakland High School in Oakland, California and later continuing his education at the University of California at Berkeley and the University of California at Los Angeles (UCLA) where he received his A.B., M.A., and Ph.D. degrees.

In Minnesota, my adapted state of residence since 1966, the effect of the same anti-miscegenation and anti-Filipino/non-Caucasian laws was not as prevalent and pronounced as that of California. I became acquainted with our "Filipino old timers" married to women of Eastern European parents during my students day at the University of Minnesota (U of M). Many of our countrymates in California had moved to Minnesota despite its very severe winter season because life in Minnesota was not as much discriminatory as its counterpart in California. Some also moved to Wisconsin and Iowa and went to different higher institutions of learning to obtain not only the bachelor but the MA and Ph.D. 

A Political Science professor of mine at the UP told me that he received his high school degree at West High School in Minneapolis (now a condominium complex since the 1980's), a B.A. from my alma mater, the U of M, and his M.A. at Iowa State University. He said that he came to California by himself before he was even 18 years of age, then to Minnesota and Iowa. He said that he did all sort of odd jobs like cleaning homes, doing sidewalk work, shoveling snow during winter, and other menial tasks to finance the goal of a very good education. He did not tell me about any racial discrimination he encountered while living in Minnesota and Iowa. There were however, few Filipinos who lived in Minnesota as compared to those in California.

Perhaps one may opine that the Caucasian residents of Minnesota would or might have demonstrated the same adverse reaction against our"old-timers" as their counterparts in California if there were too many Filipinos in Minnesota. On a second thought and after living in Minnesota for many years and meeting our "old-timers" here, it may not be the case. Minnesota has been known in the entire USA as Minnesota Nice and now we have lots of non- Caucasian migrants from other countries. So far I have not seen lately that much intense overt racial discrimination against non-Whites compared to other states. Working for the Minneapolis human and civil rights department for a number of years has helped me understand the situation of my country mates in Minnesota as opposed to their counterparts in California.

My life was not like our "old-timers" when I came to the USA in 1964. I came here with a scholarship grants from two American schools to get my MA and then my Ph.D. degrees. Any sign of overt discrimination was rare during my stay in California except for few occasions. One particular incident happened when I went to stop by at an employment agency office in downtown Los Angeles. The recruiter standing by the entrance door looked at me with an unfriendly welcome gesture even though I had not entered the office and told me right away that only American citizens could apply for employment assistance at the office. His unfriendly gesture indicated that I might not be the only person --a non-Caucasian and a foreign English accent--who he had addressed this issue. I of course knew that one did not have to be an American citizen to obtain employment. 

Things have really changed for the better ever since. The USA, including California, now-a-days is not the same country when our "old-timers" first came here. And of course they were not alone in their undesired predicament, as other Asians and African-Americans suffered their same fate and situation also. A response from a friend after reading my comment on the article below stated that he came to California in 1960 four years before my time and he did not suffer the same racial discrimination treatment as our "old-timers".

With the civil rights law in place in the USA, we will not have the same experience as our country mates encountered many years ago. But of course racial discrimination still occurs and other types of discrimination not only racial happen in other countries even if the people there belong to the same racial groups. Discrimination may appear because of differences in the living experiences including the economic, educational, and aesthetic situations. But in the USA people being discriminated can file a suit or a complaint with government agencies be they federal, state or local if the situation becomes a public matter. We have now lots of government agencies, federal, state and local who have human and civil rights offices where anyone can file complaints of discrimination in other areas besides employment like housing, public accommodation, union, public service, education, etc. on the basess not only of race but by national origin, marital status, gender, sexual preference, religion, receiving public assistance status, etc. And complainants usually win most of their complaints. There were no specific government offices to file complaints before the civil rights laws were enacted in the 60's. 

Speaking of the preferential immigration quota system a metamorphosis has taken place. Changes were instituted so that those with needed professions vital to the continued progress of the USA --nurses, MDs, computer experts, engineers, etc could easily find their way to the USA. For the historical immigrant admission data from the years 1821 to 2006, please refer to http://www.fairus.org/facts/us_law .

And with this welcome policy, I would like to relate this interesting fact. My sister has been telling me that a former Mayor of New Brighton, Minnesota has been traveling yearly to the Philippines to recruit nurses and other vital health professionals for medical organizations in the St Paul and Minneapolis areas of Minnesota. The medical organizations he works for pay for the travel documents needed by the recruits to go and work in the USA, including the airplane fares, and 2 and 3 months free rent when they arrive. They are also allowed to bring their immediate family with them when they go to the USA and the medical organizations will also pay for their taking the medical boards and will immediately get them the necessary residence status from the US immigration office to stay in the USA. Recruits have to pass the medical boards for continued employment and once they passed the board, they have to agree to work for 2 years for the health institutions. After two years they are free to find other employments. I have known many of them who have found higher pay jobs from other health institutions after their initial 2 year employment and have purchased homes in Minneapolis, St. Paul, and the suburbs. It is of interest to know that nurses and other health professions in Minnesota as well as other parts of the USA get very good pay. Because they are much needed, their pay from different agencies is very competitive.

The USA has long changed and now we have our first non-Caucasian president, an African-American, which would have been unbelievable to occur in the past. But here in the USA, the land of plenty, everyone is and has to be accorded equal opportunity under the law and be given a chance to better themselves even if they do not have the economic resources to realise it. If you are poor, the social programs will assist you advance yourself. This is possible because the USA is not only a rich country that can can fully support a good welfare program like those in Scandinavia and Western Europe but its officials now coming from diverse cultures, ethnicities and race do have the dedication to improve the country especially for the people that do not have the economic and social means to achieve progress. And for the immigration policy, the USA is good in accommodating refugees and modern day refugees are mostly non-Caucasians. We have a lot of Somali people for a good example who came to Minnesota as refugees. Minnesota has the most Somali population in the USA. Even our undocumented aliens coming from south of the border are accorded equal protection under the laws of the USA and Minnesota.

 

 

Filipino Migrant in San Diego, California 1900-1946
By Adelaida Castillo

INTRODUCTION
San Diego 1929

I asked the driver if he can take me to a Catholic church. As soon as we got there, I told him to wait for me because I had a funny feeling I might not be welcome to this church. As I entered the door, a priest approached me and told me that the church was only for white people. That moment, I wanted to cry and die! From that day on, I've never entered a church. 

Thus spoke Emeterio Reyes, an elderly Filipino migrant, describing his first experience in San Diego. Emeterio belonged to a very religious family in the Philippines. And, he claimed, his decision to break away from the church was a drastic deviation from family tradition. The experiences of other migrants were as many and varied as their difficulties in adjusting to the new environment. For most of them, white chauvinism constituted an almost insurmountable handicap. The attitudes of the dominant culture affected their lives greatly. Those attitudes determined the sections of the city they did not occupy, buildings they did not enter, the people whose company they avoided, and the types of jobs to which they were limited.

Filipino isolation before the 1940s was best reflected in a San Diego Union news item about "the Filipino colony" in the city. The early migrants did not actually maintain an enclave as such, but for the larger community that neither had an interest nor did understanding of Filipinos, the colony exist as a separate unknown entity. Many people in San Diego would admit not knowing the presence of a Filipino population even to this day. As someone remarked, speaking about the group, "I didn't even know they were here."

The first Filipino immigrants arrived in the early 1900s. Today, nearly three-quarters of a century later, there is no written information on the people prior to the mid-thirties, no trace in the city's history and no earlier census figures. A letter received from the United States Immigration and Naturalization Service explained the unavailability of statistics on Filipino immigrants:

Statistics showing the residences of aliens in the United States between the two World Wars are not available. Some information may be gleaned from statistics showing the number of immigrants admitted during the period in question. Statistics for Asia are broken down into China, Japan, India, Turkey and "Other Asia." The latter category which includes the Philippines showed only 20,000 migrants between 1920 and 1940.

For years, in San Diego, Filipinos have been lumped together with other Orientals in the "and others" category. Only in 1970, upon the request of concerned Filipino citizens, have they been included in the census separate from other Asians. The first individual count for Filipinos was 45,000. Some errors in census taking resulted from the fact that Filipinos mostly had Spanish surnames and were, therefore, designated as "people with Spanish surnames.

In tracing the background of Filipinos in the city, the first problem encountered is the total absence of a compiled study on the people prior to the 1940s. This created a "blurred image" of a people who remained in historical obscurity for many years. As a local journalist wrote, Filipinos are "San Diego's silent minority who are just now beginning to make noise.

HISTORICAL BACKGROUND

To understand the character of the Filipino migrants, it is necessary to know something of Philippine history and the culture of the people. The country is an archipelago consisting of over 7,000 islands and islets. It has a land surface of 114,830 square miles, described by some authors as "equivalent to the State of Arizona or almost twice the size of New England." Much of the country's land is fertile. The Philippines is rich in natural resources (virgin forests, mineral reserves, abundant sea products, and agricultural potentials), largely untapped. For example, two geographers observed:

The Philippines, as a part of the Southeast Asian floral world supports one of the world's richest floral communities.... There are some 8,500 species of flowering plants, 1,000 species of ferns, and 800 species of orchids....

Despite a wealth of natural resources, the Philippines remained poor. Successive exploitation by colonial powers (Spain, Japan, and the United States) have been blamed for the country's economic deficiency. And, like many developing countries, the Philippines never had enough capital for investment in production. The study of Filipino migration to San Diego reveals that one of the chief reasons for leaving the Philippines "was to earn as much money as possible." Many of the migrants experienced the scarcity of job opportunities in their homeland. The move to San Diego presented an alternative lifestyle to the more adventurous "Pinoy" (colloquial for Filipino).

Most Philippine historians believe that the earliest known human types migrated to the country by way of land bridges connecting the Asian mainland. These human types called pygmies (sometimes termed negritoes or aetas), are also known as Filipino aborigines. Today, groups of pygmies are found scattered all over the Philippine archipelago. About 5,000 years ago, after the land bridge was submerged, people from South China, Borneo, Indo-China, and Malaya (now part of Malaysia), trekked to the archipelago by boats. Some of the Malay migrants took with them a system of alphabet or syllabary (see illustration). With the coming of the Spanish colonists, the syllabary became obsolete and was replaced by the Spanish alphabet.

Spain's colonization of the Philippines began in 1521, when the Portuguese navigator, Ferdinand Magellan, sailing under the flag of Spain, landed on a small island of the south. A quick recognition of Spanish sovereignty is evidenced by the success of Magellan's group to convert the island chief and his people (about 800) to Roman Catholicism. Magellan was killed on a nearby island by a chief who refused to accept Spanish sovereignty over the archipelago. However, subsequent explorations in the islands enabled Spain to gain final control of the country by the late 1560s.

Colonial mismanagement and abusive exercise of power by Spanish authorities in the Philippines inevitably led to a Filipino revolution in 1898. Even as early as the first decades of Spanish rule, observations on Philippine conditions were far from favorable:

According to King Phillip II himself, the population of the Philippines, had, by a decade after Legazpi's death, been reduced by more than one-third. In their haste to capitalize on the wealth and resources of the island... they turned a prosperous and happy country into a poorhouse....

Throughout the years of colonial administration, the Spanish authorities were besieged by abortive Filipino revolts. Finally, in 1896, after Dr. Jose Rizal, a well-known and well-educated Filipino reformist, who is honored as a national hero, was executed for insurgency, a strong revolt group developed. The group, named Katipunan (literally, the Union), was led by Emilio Aguinaldo.

In May, 1898, Emilio Aguinaldo's land forces defeated the Spanish militia. At the same time, Commodore George Dewey waged a successful sea battle against the Spanish fleet in Manila Bay. Dewey was under orders from the United States to attack the Spanish fleet as a consequence of the Spanish-American war which began in Cuba.

Aguinaldo was oblivious of the American naval ships' presence in Manila Bay. By June 12, 1898, Aguinaldo established a dictatorial Filipino government. Aguinaldo's government not only remained unrecognized by the American authorities but was replaced by an American military administration in a year. Months after Aguinaldo's establishment of a dictatorial government, American and Spanish representatives began a negotiation to sign a treaty ending the Spanish-American war. The Treaty of Paris which ended the war between Spain and the United States was signed in December, 1898. Part of the Treaty provided for the cession of the Philippines for which Spain would receive $20,000,000.

The Americans took over the Philippines as a legacy of war from Spain, in view of which President McKinley declared:

... there was nothing left [for Americans to do but] to educate the Filipinos and uplift and civilize and Christianize them [for they were people] for whom Christ also died.

The American administration in the Islands undertook several projects and fields of endeavor. In a short time, progress had been attained "in peace and tranquility, general education, health and sanitation... railroads, streets, public utilities... civil service....

English was adopted as a medium of instruction for all the schools. The American influences in education "fostered a creed of equality" among the Filipinos. It also explained "the way Filipinos fought with the United States in World War II, much to the amazement of the Japanese whose slogans of 'Asia for Asians' won little response."12 However, the efforts of American educators in the islands to expose Filipinos to American democratic ideals would later create much disillusionment for many of the Filipinos in the years of migration. Recalling his experience in San Diego, a Filipino migrant remarked:

The unevenness of the distribution of population.
The unemployment in large urban centers, such as Manila and large cities.
Due to lack of opportunities farm laborers can only eke out a hand-to-mouth existence.
The waste of man-power due to forced idleness during off-season.

The small farmers and tenants barely earn enough to support and maintain their families from their share of their products.
The lack of incentives for agricultural workers in the Philippine Islands.
Letters to relatives at home relating the labor conditions in Hawaii such as high wages, good working conditions, abundance of work, and the thousands of pesos in money 
orders exchanged in the post offices of the Ilocos provinces serve as potent promoters of the present exodus.

THE BEGINNING OF FILIPINO MIGRATION TO SAN DIEGO
Students—The Short Term Migrants 

During the 1900s, conditions in the Philippines, according to many San Diego migrants were, "prosperous, peaceful and economically sufficient." However, the opportunity to travel to America enticed many adventurous young Filipino men.

In San Diego, the first recorded groups of Filipino migrants were students enrolled at the State Normal School (now San Diego State University) in 1903. The School Registrar's records show the students were between the ages of 16 and 25, and were teachers in Philippine elementary and secondary schools. Subjects taken by the students included: algebra, drawing, botany, English, and music. Two of the students received grades of "two's" and "three's" which placed them in the average-to-good category. The rest of the group received no grades in their transcripts.

It can be presumed the Filipino students attended the State Normal School as American government scholars. The scholars stayed in school for one year. After 1904, no more names of Filipino students were found in the registry except for two, one in 1923 and another in 1924, but both dropped out of their classes before the year's end.

Other Migrants

Between the late 1900s and 1946, various groups of Filipino immigrants came to San Diego. The young Filipino men, who enlisted in the United States Navy Recruiting Offices in the Islands, have comprised a large bulk of the migrants ever since the 1900s.17 One example of a pioneer Filipino navy veteran was Felix Budhi, who came to San Diego in 1908 when he was only sixteen years old. His first memory of San Diego was:

Downtown, there were buildings like the Spreckels, Pickwick and Grant Hotels. Around Market Street, Fifteenth and Sixteenth, a small Filipino community is found.... A few of the Filipinos owned small restaurants combined with pool and gambling tables. Outside downtown there were only acres and acres of farms....

Budhi felt "very lonely and homesick, just like the other guys." His purpose in joining the United States Navy was to earn as much money as possible and help his family in the Philippines. Others joined the navy for the same purpose, and some enlisted not only to make a living but to enjoy adventurous and exciting travel experiences.

A number of the Filipino navy recruits thought life aboard ship caused much hardship and that the salary was meager—only $17.50 a month. Others believed that the salary was "good enough" with food and lodging free.

There were Filipinos whose migration to the United States was precipitated by American entrepreneurs recruiting for cheap labor:

The influx of cheap Filipino labor to the United States, particularly to the Pacific Coast had increased considerably, in the 1920s. Before 1919, Filipino laborers went to the United States at the rate of 400 a year....

The Filipino laborers were divided into two general groups, the farm workers and the non-farm workers. The non-farm workers found employment in hotels, restaurants, nightclubs, and apartment buildings as busboys, elevator boys, cooks, janitors, gardeners and messengers.
The farm workers suffered the most trying conditions of all the Filipino migrants. A Filipino Navy Veteran commented about the Filipino farm workers:

All you could hear was hardship from those guys. How much do you think they earned? Ten cents an hour in some farms

Many believed the farm workers suffered the worst economic fate among the Filipino migrant community. First of all, their employability was largely dependent on the employer's attitudes, in terms of: should he use Filipino labor in preference to Mexicans or Japanese, for instance? It was also dependent on types of crops or operations needed in the farms. The employment of Filipino labor in the harvest of certain crops (lettuce, carrots, asparagus, onions) or low-branched fruits (pears and grapes), was considered advantageous to the employer:

Their ability to work on wet ground and in wet weather is given as a reason for preferring Filipinos in the Delta Region of the San Joaquin Valley. Being small and agile, they are considered more handy and better able to bear the strain of long continued stoop work than most groups-except other Orientals, and these are not available in sufficient numbers ...

David Guerico was one of the farm workers who experienced the "strain of long continued stoop work" on farms near Escondido. Guerico believed the reason for the Filipino farm workers' mistreatment by farm managers was because, "none of our people had guts to voice out their needs to the Government ... the few leaders chosen were irresponsible.

FILIPINO SOCIAL LIFE IN SAN DIEGO

The most celebrated Filipino festivity in San Diego was Rizal Day, observed in honor of Dr. Jose Rizal, a Philippine national hero. Rizal Day celebration was a yearly occurrence for Filipinos in the city, the earliest on record being held in 1919. Usually, a small news item in the San Diego Union was written on the event:

More than 300 Filipinos, among them doctors, lawyers, musicians, and engineers, with their friends in San Diego, last night at Hotel San Diego honored the memory of Dr. Jose Rizal, national hero of the Commonwealth.

There were other Filipino associations such as the Rizal Day Club, Filipino Athletic Club, and a few short-lived associations in the 1920s. The Filipino Athletic Club was organized and headed by Vicente Elequin. Elequin mentioned that by 1928 the club membership rose to over 100. The members held picnics and basketball games between Air Force and Navy teams every summer. The club also co-sponsored the Rizal Day celebration with the Rizal Day Club and other associations which developed later in the decade.

FILIPINO MIGRANT PROBLEMS IN SAN DIEGO

By the time Filipinos began to trickle into San Diego, California's feeling of hostility against the Chinese and Japanese had already been shown. With Filipino migration, the state's anti-Oriental sentiment seemed to have mounted to a point where, in the 1930s, Filipino exclusion was endorsed by supporters of the exclusion movement. In San Diego, Filipinos experienced several trying incidents which they believed were related to the anti-Philippine attitude. Of all the predicaments they suffered, the early settlers considered one misconception not only insulting but ridiculous. A Filipino officer in the navy talked about it:

I cannot imagine how a rumor like that started or why anyone would believe it. But they [Americans in the service], really thought we had tails.

Stories about Filipinos being part-monkey were substantiated by tales from the older migrants which explained why some of the migrants had been labeled "monkeys" as they walked in the streets of San Diego. The other migrants were very perplexed about the fact that they were referred to as "monkeys." The label became so popular among the servicemen that to this day, Filipinos in the American military jokingly call each other Unggoy (Filipino terminology for monkey).

In 1930, Richard Welch, a San Francisco Congressman, sponsored legislation known as the Filipino Exclusion Bill. The bill sought to limit Filipino immigration into Hawaii and the Continental United States.

Congressman Welch discussed the need for Filipino exclusion:  Practically all of them are males between the ages of 17 and 25. Less than four percent are females. These Filipinos do not come as colonists. They seek transient labor and their wages are far below those on which an American, particularly a white man with a family, can live. At the present, unemployment is a very serious problem on the Pacific Coast as well as in other parts of the country.

Many employers of labor have turned thumbs down on the white applicant who is over 40 years old and, as I have said before, the Filipino immigrant is under 25. His physique is adaptable to light industry, the only occupation which remains for our great surplus of white workingmen who have passed the age of 40.

Camilo Osias, a noted Filipino political leader of the thirties, was present during the Congressional Hearing of the Filipino Exclusion Bill (H.R. 8708). Osias, in response to Welch's allegations, declared that the remedy for the California situation, and the labor problem between the United States and the Philippines did not consist of exclusion. Osias believed:
The remedy lies in immediately granting full and complete independence to the Philippines. [Applause]. This will be the remedy for the social question; it will be the remedy for the racial question; it will be the remedy for our political situation. It will be the remedy for the existing cultural anomaly which, non-eligible to American citizenship and not being free and independent, prevents us from framing a proper educational philosophy that would guide us in our cultural orientation.... If we are treated as a foreign people for purpose of immigration, we must first be given the category of a free and independent nation. [Applause]

Even Richard Welch himself was in favor of independence for the Filipinos. When asked by Morton Hull, a Texas representative, if Welch would agree to independence, Welch answered, that he would "welcome it and vote for it," if necessary.

The exclusion movement was the ultimate expression of the anti-Filipino sentiment that reached its peak in the 1930s. On the national scene, the American Federation of Labor was among the pressure groups in favor of exclusion.

ANTI-MISCEGENATION

Filipinos in California had another problem to face—miscegenation. The problem of miscegenation was traced to the California statutes of the mid-1880s, Section 60 of which provided: "All marriages of white persons with negroes, Mongolians, or mulattoes are illegal and void."30 Classified as Mongolians, Filipinos were governed by the said provision. However, some migrants managed to circumvent the anti-miscegenation laws due to statutory recognition of out-of-state laws.

One of the emigrants in San Diego petitioned for a marriage license in Los Angeles but he was refused. He failed to secure one in San Diego likewise. Finally, he took his bride to Guadalajara for a civil wedding. The man spoke of his wedding:

We were married in Guadalajara, in a civil ceremony. After that, we had a church wedding here in San Diego.

CONCLUSION

As a result of anti-miscegenation laws and the lack of Filipino women, a large majority of the 1920s and 1930s migrants have remained unmarried. A few of the men either left their wives in the Philippines or were married and divorced in this country. As a result, many of the Filipino Senior Citizens' members to date are single. They live in downtown hotels and spend their leisure hours in a Filipino Senior Citizens' recreation building downtown. The building includes a barbershop, a small pool room, and a front office. Within these quarters, the elderly go through the day chatting, playing pool, or getting a haircut. Before the senior citizens' association was formed, it was a common occurrence for an old migrant to be found dead in a hotel room with no relatives to give him a decent burial. In the winter of 1973, a Filipino migrant died leaving $10,000 under his mattress and no written will. Consequently his money was expropriated by the government. With a Senior Citizens' office now in operation, a majority of the elderly migrants are cared for by others in the community. One of them expressed his feeling: "I am no longer afraid to die because I know there are people who care.

The difficulty of adjustment in the new environment can be attributed to the youth of the migrants. Many of them were in their early teens when they joined the navy or became farm workers. Very few had an opportunity to continue their schooling; even fewer were those who graduated from high school or college before 1946.

As a result of the exclusion movement, in 1935 Congress passed an Act providing for repatriation of Filipinos, free of charge. The San Diego Union announced, "Native Filipinos will be sent back to Manila at the expense of the U.S. government."

According to the interview subjects, "only a few Filipinos in San Diego returned to the Philippines."

This study has excluded the post 1946 migrants. Because of many considerations, they require a whole new scope of research. The post 1946 immigrants arrived after the Philippines gained independence from the United States. Unlike the pro-1946 group, they did not enter the country as "American nationals," but instead were subject to immigration laws that applied to aliens. Also, the post-1946 immigrants were composed of more women than the pre-1946 group. With new legislation in the United States concerning better treatment of minority peoples, the post-1946 migrants began to enjoy a better status than their predecessors.

Source: The Journal of San Diego History
1976, Volume 22
 

Philippine History refresher . . ..

Surrender of the Last Spanish Garrison in Philippines at Baler, District of El Principe  27 June 1898 thru 2 Jun 1899 

By Olag S. Selaznog  
poppoolag@verizon.net  


Tenacious operation or campaign of persuasion is infinitely instilled in every nation’s fighting forces. The blockade and the assaulting of a bastion, or other stronghold, cherish the recount chronicles of any armed conflict. Time after the hostility is settled, the winner and the loser, rekindle its history to resurrect the justifiable cause and the sacrifice of what they did. The assault of the Masada fortress by the Romans illustrated specifically the events of Jewish Zealots revolt against Rome in 70 AD. They held the Romans for three years before choosing mass suicide than surrender. It was accomplished in a legendary dimensions and typified patriotism, heroism, and bravery under difficult situations.

The assault of the Spanish Garrison in Baler was one of those similar episodes, and even though, epical, and heroic like the Masada incident, was rarely taken into account by the Spanish, the Filipinos, or Americans who took part in it. Maybe that remissness was due to the fact that the war took place after the American military took possession of the Philippines from Spain in August 1898. Or perhaps neither the major contenders, Spanish and the Filipinos, would win their armed struggles against the United States. 

No place in the history of the Spanish integrity, honor, and patriotism for a lost cause than distinctly manifested the event that took place in the desolate town of Baler at the eastern Pacific coast of Luzon.

Baler, located in a horseshoe shape valley enclosed by mountain ranges of the Sierra Madre to the west and the harbor less shore of the Pacific Ocean to the east, is a lonely town. Access to this location is extremely difficult by both land and sea, at certain times of the year almost impossible by sea. Impeded by this condition, there occurred an event that indelibly marked the name 'Baler', in the history of the Spanish colonial dominance for it was in Baler church where it all began. It was on this church, where Filipino insurgents from 27 June 1898 to 2 June 1899, besieged the detachment of the Spanish army that lasted for 337 days.
At that time, the church was the most antiquated and valuable structure, and the universal hallmark of Spanish sovereignty in Baler. It was an inelegant coral structure, scrawny and forlorn and overlooked. Nevertheless, this solitary shrine became the sanctuary of the ablest heroic of Spanish authority in the Island of Luzon. It was within the protection of its walls that a detachment of Spanish soldiers took refuge. Although haggard, starving, neglected, but nonetheless undefeated, it was where this army withstood the siege under impossible circumstances for eleven months during the last days of the Spanish and early days of the American takeover in the Philippines.

Following the enactment and passage of the Pact of Biacnabato on 14 December 1897 and prior to leaving as a self-imposed exile in Hong Kong, Aguinaldo issued an order to his scattered scanty forces throughout the Philippines to surrender to the Spanish Sovereignty. In El Principe (Baler), Commandant Teodorico Novicio, after receiving the order from Aguinaldo, surrendered his command to Major Don Juan Genova on 09 February 1898. Unexpectedly, however, peace prevailed only a little more than two months.
Following the surrender of Novicio, the Spanish authorities in Manila determined to withdraw Major Don Juan Genova’s Battalion, and replace Captain Don Jesus Roldan Mazonaida’s company. The replacement force was limited to a detachment of fifty men under the newly appointed Politico-Military Governor; Captain of Infantry, Don Enrique de las Morenas y Fossi. Accompanying him were two of his subordinates; Lieutenant Don Alonso Zayas, a Puerto Rican national serving in the Spanish army, Lieutenant Don Saturnino Martin Cerezo, and a surgeon of the Medical Corps; Doctor Don Rogelio Vigil de Quiñones, who was accompanied by a corporal and an attendant of the Hospital Corps. 

The relief detachment left Manila on February 7 via Laguna to Mauban. They underwent a delay in Mauban while awaiting the arrival of the transport ship Manila. They finally made it to Baler the evening of the 12th of February 1898. Aboard the same ship was Fray Candido Gomez Carreño, once a prisoner during the massacre of Don Mota’s detachment, who was going back to his parish in Baler. After the unloading and discharging all its cargo and passengers, the ship went underway for Manila with Genova’s battalion and Mazonaida’s company onboard.
Church of Baler 1897

The outbreaks of war between the Spanish and the Americans brought about a new situation in the Philippines. On May 16, 1898, Aguinaldo boarded the revenue cutter USS McCulloch at Hong Kong, and landed at Cavite three days later. Motivated by the status quo and his sudden reappearance, heroism among Filipinos flared anew and outlying Spanish army posts throughout the island were under siege by hordes of fanatical Filipinos. Those troops, which could not get away, surrendered with the exception of the Spanish Garrison in Baler. 

Around mid-April, 1898, the situation was rapidly deteriorated. Backstairs rumors were circulated and traveled fast to Baler indicating that the drafting of new men for insurgency was taking place in Caranglan and Pantabangan. Don Cerezo, in secrecy wanted to verify whether the rumors were factual. He succeeded in this endeavor via an informant and recounted his discovery to Captain Las Morenas. Morenas immediately dispatched a letter, to the Commanding Officer of the post in Pantabangan, which warned him about the situation so that proper measures could be taken. 

                      Captain Enrique de las Morenas
As the days dragged along, the conditions changed in an alarming situation and finally the towns aforementioned capitulated and overrun by the insurgents. It became evident that communications between the Spanish detachment in Baler and the rest of Luzon were cut off. 

On the morning of the 28th of June the Spanish authority noticed that the townspeople were disappearing, and at daybreak the following morning, the town was forlorn and totally deserted. The desertion of inhabitants is an indication that a portent of the unforeseen is likely to happen. Immediately, they took to the church for it was built of corals and stone plastered together by lime and honey. Inside, they were able to stock ammunitions and other provisions. In the churchyard, they dug a well that supplied them with water. 
On June 29, Captain Las Morenas sent out a patrol and encountered a strong unit of the Filipino insurgents. The patrol retreated back to the church were the barrage of insurgents gunfire broke the tranquility as small arms bullets and lantacas, locally made cannons, ricocheted against the thick wall of the garrison. 

Early the morning of July 19th, the besiege received a letter signed by Captain Calixto Villacorta, Commanding Officer of the Filipino insurgents, which demanded the surrender of the garrison. He wrote: 

“I have just arrived, with the three columns of my command; and, aware of the useless resistance you are keeping up, I inform you that if you will lay down your arms within twenty-four hours, I shall respect your lives and property, treating you with every consideration. Otherwise, I shall force you to deliver them; I shall have no compassion on no one; and shall hold the officers responsible for every fatality that may occur.  

Given at my headquarters, 19th of July 1898
Calixto Villacorta, Commander”


The next morning the defender answered with the following message:

“At midday today terminates the period fixed in your threat. The officers cannot be held responsible for the fatalities that occur. We are united in the determination to do our duty, and you are to understand that if you get possession of the church, it will be only when there is left in it nothing but dead bodies; death being preferable to dishonor”

Upon the rejection of the demand, the insurgents dug trenches surrounding the church and from there directed a series of fire from all directions at the defenders. It continued from days to weeks and then to months, and with its passing days situations in their sanctuary became unbearable. Extreme exhaustion, the insufficiency and bad condition of their foods, the staunch and ever-present apprehension, the unclean air and the other bad unhealthy conditions to which the Spanish were subjected to, produced the fatal epidemic against them to which they had no defense.

The disease such as beriberi and dysentery overcome them and later took its toll. One of its first fatalities was Fray Candido Gomez Carreño, the parish priest who succumbed to it on 25 September. While lay dying, a truce was arranged. During this time a Baler resident, Pedro P. Aragon, better known in Baler as husband of Zenaida Molina, presented him self and requested time to talk with the priest. “He had explained to Captain Las Morenas that he had been a prisoner in Manila, for his involvement in storming Don Mota’s detachment. He also explicated that he had been set free after the signing of the Pact of Biacnabato, and had been directed to see the priest and convince him that they should surrender.” In response, “Las Morenas declared that Fray Carreño was dying and had no change of conversing with him.” Pedro left despondently. A day later, Captain Las Morenas had fallen gravely ill. His second in command, Lieutenant Juan Alonzo Zayas died of beriberi.

As the attack progress, the Spanish force diminished. During this occurrence, the numbers of Filipinos grew, and more modern cannon had been acquired, which complemented their lantacas that were carved out from palm tree trunks. Favorably for the Spanish, the Filipino artillerymen were untrained most of their shots fired were near misses and with poor quality ammunition. Nonetheless, the horrible sound of an oncoming missile was deafening and nerve-racking.

Filipino casualties were mounted in the rain-filled dugouts. They became easy prey for the Spanish sharpshooter stationed in the church’s Belfry. Much more the Filipino problems were also aggravated by the unyielding and persistent refusal of Captain Las Morenas to negotiate with them. Although on several occasions, he had been informed about the defeat of Spain.

Around October, more men were stricken by beriberi. Captain Las Morenas was one of several who died and following his death Lieutenant Martin Cerezo had taken charge of the command. 

In mid-November, in spite of the earlier lack of persuading the Spaniards to surrender by force, Villacorta once again attempted to convince the remaining force. Holding up a flag of truce, he informed Lieutenant Martin Cerezo that Manila had befallen to the Americans and that the Philippines were no longer the property of Spain. The lieutenant declined to believe. Villacorta then deposited various newspapers from Manila, substantiating the loss of the Philippines to the Americans, at the church entrance. Despite the evidence that had been placed, Cerezo still was not convinced. 

On the night of 14 December, Don Cerezo determined on a courageous plan to replenish their waning food supply. Under barrage of rifle fire, he dispatched Private Jose Chamiso and Jose Alcaida Bayuna to rush out of their sanctuary of safety to nearby empty houses of the inhabitants and set it on fire. The fury of the flames that had spread rapid throughout the town forced the Filipinos to withdraw further from the Spanish garrison. However, they left behind their food supplies. The seized produce were a welcoming sight for the Spanish, it did not only restock their provisions, but also helped in their condition to end the miserable ordeal cause by beriberi.

Unknown to the Spanish cloistered within the church, Spain had already ceded the Philippines to the United States in exchange for $20 million under the terms of the Treaty of Paris. Lieutenant Martin Cerezo and his detachment, derisively, were now defending a territory that rightfully was owned by the United States. 


Spanish Soldiers during the Assault of the Garrison in Baler 

After 184 days, the Spanish detachment suffered 14 deaths; 13 succumbed to disease and one from wounds. An additional five had deserted the garrison. Out the 38 of what were left, 15 were still agonizing from beriberi. In total, there were only 23 able troops left to fight.

On December 29, after a long and difficult journey through the mountains, Captain Miguel Olmedo emissary to General Diego de los Rios, arrived in Baler to repatriate his country’s army. He approached the Filipino insurgent’s commander, with a flag of truce in hand, to explain he was sent from Manila by Spanish high command to deliver the treaty of peace between Spain and the United States to the commander of the Baler garrison. The Filipinos allowed him to pass through their line of defense and escorted him forty paces where he could talk to Lieutenant Martin Cerezo.
Upon introduction Captain Olmedo and after having learned that he was sent from General Rios with an official order, 

Lieutenant Cerezo asked of his men to obtain the letter for him to see. Due to some clerical errors in the written order, Lieutenant Cerezo suspected a ruse and refused to believe Captain Olmedo. After failing to persuade Lieutenant Cerezo of his identity and honesty of the order, Captain Olmedo had no choice but to retrace his unbearable trek back to Manila with his mission unaccomplished. Around the end of February, Lieutenant Cerezo suspected that three of his heroic men, Corporal Vicente Gonzalez Toca, Private Jose Alcaida Bayona, and Antonio Manache Sanchez, were contemplating desertion. Upon an inquiry, they admittedly reveal their plan and were placed under arrest and jailed in an improvise cell.

Barrage of fire continued throughout the month of March. Filipino forces continued unwavering cannonade of the church. The garrison jolted, but in spite of the wreckage, the church stood still. Peeping out through the hole, the deadly Spanish shooters made an easy prey for the Filipino artillerymen to put them out of action.
A puzzling event had occurred to the defenders the afternoon of April 11. The garrison heard a cannon fire from the vicinity of the sea. The restricted view of the ocean from the church steeple revealed no ship. Nevertheless, that evening, a ray of searchlight crisscrossing the sky brought eventful joy to the detachment. Thinking that the war with the United States was over and that the Spanish government had dispatched a ship for them to be rescued, they rejoiced. In actuality, the war had ended eight months before, and the shot they had heard was fired by the USS Yorktown, a Navy gunboat commanded by Commodore Charles Sperry. The ship was dispatched to Baler to learn the
fate of the Spanish detachment.                                                   U.S. S. Yorktown (PG-1)


Survivors of Spanish Detachment in Baler

1 Saturnino Martin Cerezo
2 Gregorio Catalan Valero 
3 Vicente Predrouzo Fernandez
4 Loreto Gallego Garcia 
5 Ramon Buades Tormo
6 Miguel Mendez Exposito 
7 Jose Jimenez Berro
8 Felipe Castillo Castillo 
9 Jose Pineda Tura
10 Jose Martinez Souto 
11 Eufemio Sanchez Martinez
12 Ramon Ripolles Cardona 
13 Manual Menor Ortega
14 Temoteo Lopez Larios 
15 Pedro Planas Basagañas
16 Francisco Real Yuste 
17 Luis Cervantes Dato
18 Juan Chamizo Lucas
19 Marcelo Adrian Obregon 
20 Marcos Mateo Conesa
21 Antonio Bauza Fullana 
22 Jose Hernandez Arocha
23 Eustaquio Gopar Hernandez 
24 Ramon Mir Brils
25 Miguel Perez Leal 
26 Jose Olivares Conejero
27 Emilio Fabregat Fabregat 
28 Jesus Garica Quijano
29 Bernardino Sanchez Cainzos 
30 Domingo Castro Camarena
31 Pedro Vila Gargante
32 Santos Gonzalez Roncal
The commodore summoned Lt. James C. Gillmore and William H. Standley and instructed them to map out where the church was located. At dawn of, 12 April 1899, a whaleboat was lowered from the starboard side of the ship with Lt. Gillmore, officer-in-charge of the operation, and 14 of the ship’s crews. They were to take Ensign Standley and Quartermaster J. Lysaught to the foot of Point Baja (Ermita) and walk their way up the summit to locate the church. After unloading their passengers, Lt. Gillmore for unknown reason pressed on ward up Baler Kinalapan- Pingit River despite a warning from an onlooker. About a kilometer away they were befallen by misfortune. The Filipinos ambushed them. 


Kinalapan-Pingit River

Sketch of the Town of Baler, 1897


Lt. Gillmore and Crew Captured by Captain Novicio

Gillmore with his crews were captured. They were held prisoners for eight months until miraculously turned lose in the middle of jungle by their captors, and subsequently rescued by the American forces under Lieutenant Colonel Luther R. Hare.

During the month of May several more determined attempt to force the garrison to surrender failed. During one such attempt, a shell landed inside the church and wrecked the jail holding the three would-be deserters. They were injured and tended medically. During breakfast, Private Alcaide Bayuna got away from his jailer and hastily run out in a hail of gun fire but made it to the enemy line. Being a trained artilleryman, the dispirited Bayuna was given the opportunity to man the cannon, by the Filipinos and shelled the Spanish garrison. It had caused considerable damage. To the Spaniards, Bayuna was a personified Judas.

On May 28, General Rios dispatched another of his officers, Lieutenant Colonel Cristobal Aguilar y Castañeda to Baler. Under the flag of truce he had no difficulty in crossing the Filipino line of defense. From the church, Lieutenant Cerezo cried out to them that he would not accept a conference so long as only one man went forward with a flag. Castañeda, dressed in a Lieutenant Colonel of the General Staff, approached Lieutenant Cerezo as agreed. Due to the many tricks he thought to have been attempted against him, Lieutenant Cerezo believed Lieutenant Colonel Castañeda’s story would also be another hoax. Despite Castañeda’s endeavor to convince him of the legitimacy of his mission, which lasted for two days, he was forced to give up and return to Manila. During his departure, he tossed several bundles of Spanish newspapers; among them was the El Imparcial from Madrid. 

At dawn of June 1, it was decided, by the fearless commander, that the detachment of Baler could hold no longer. He planned to cut his way through the enemy lines, to try and reach the nearest army post, unaware that not a single Spanish garrison existed in the island. Before leaving, he had realized the problem about the three deserters was to be resolved. He pondered for while and then finally came upon the conclusion to execute them according to the Spanish Code of Military Justice. Their bodies were buried in the churchyard.

As he waited for an opportune time to escape, he decided looking at the bundle of newspapers hurled by Castañeda to the church entrance. Upon reading, he learned from the columns of El Imparcial, Cuba, the Philippines, Puerto Rico, and Guam had been liberated from Spain, and the flag waving on the church steeple of Baler, was the only flag flying throughout the island of Luzon. 
After having realized that Spain was no longer a belligerent nation, he promptly ended the deadlock and began negotiating with the Filipino commander. In his exchange for surrender, Lieutenant Cerezo drew up and requested the following agreement, which was received without changes or delineation:

First. From this date hostilities on both sides are terminated.

Second. The besieged lay down their arms, delivering them to the commander of the besieging force, together with the military equipments and other effects belonging to the Spanish Government.

Third. The besieged forces do not become prisoners of war, but shall be escorted by the Republican troops to a point where Spanish troops may be found, or to a place from which they may safely join the latter.

Fourth. Private property is to be respected, and no harm to be done to individuals.

“And, for the purpose of carrying it into effect, this agreement is executed in duplicate, being signed by the following gentlemen: Lieutenant Colonel Simon Tecson, commanding the besieging force; Major Nemesio Bartolome; Captain Franciso T. Ponce, Second Lieutenant, commanding the besieged force, Saturnino Martin; Doctor Rogelio Vigil”

And finally, they surrendered. The Siege of Baler, which lasted 337 days, finally ended the Iberian sovereignty over the Philippines after more than 300 years; was frayed, tattered, torn, and deteriorated. However, what was left of the remaining 33 Spanish survivors was a nation they still honored and loved, “España!”

On July 20, they were repatriated to Spain, reaching Barcelona on September 1, 1899. There, they received their due honors with the exception Lieutenant Don Alonso Zayas, a Puerto Rican national. Captain Enrique de las Morenas y Fossi was posthumously promoted to major and awarded Spain highest military medal, the Laureate Cross of San Fernando.

Lieutenant Don Saturnino Martin Cerezo continued his service with the Spanish Army and became a general. He died in 1948. 



SPAIN

Cotton, hot sun, and gitanos, in Southern Spain 
      Eve A. Ma (Dr. L. Eve Armentrout Ma, Esq.)
La costa de Huelva en la época del Descubrimiento 
      por Angel Custodio Rebollo
Scholars Finally Able to Pinpoint Where Columbus Departed from Spain
Diferente significado, por Angel Custodio Rebollo
Spain and the Scottish Referendum on Independence in 2014  
     by   Eddie AAA Calderón, Ph.D.

Spain's wealthy Catalonia region called off an independence vote 
Silver Tiara Among Treasures Discovered in Bronze Age Tomb
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The Royal Palace of La Granja de San Ildefonso
 

Cotton, hot sun, and gitanos, in southern Spain 
by Eve A. Ma (Dr. L. Eve Armentrout Ma, Esq.)

The mid-afternoon sun was high in the sky, and she guessed that the temperature was well above 45° (our 100°).  Her straw hat at least protected her face, but she longed to lie in the shade next to a cool stream.

She could hear her oldest brother in the row next to hers, as he sang.  He was a lot farther up his row.  He worked fast.

She wore work gloves because otherwise, the cotton bowls scratched her hands, but the gloves made her pick the cotton more slowly and made her hands sweat.  Her parents, in the two rows on the other side, and the other adults didn't use gloves because they needed to get the harvest in.  If they didn´t, they'd lose their job.

Half the field away, there was another group of 12 working on their rows.  With the two groups working from sun up to sun down, the cotton should all be harvested in 3-4 days.  If nothing went wrong.

Last year, she's put her hands in a bees´ nest and even though she ran fast, she got a lot of stings.  That really slowed things down.  She had to stop work for the next few days and her mother took off the first afternoon, to tend to her.

She didn't understand why no one in the other group ever sang.  In her group, all of them family, there was always someone singing...singing to help pass the time and forget about the aching backs and sore hands while they worked;  the young men from the men's and boy's cortijo (sleeping shed) singing at night to their girlfriends in her cortijo;  the old women and men getting together outside after work, singing the old songs just for the sheer pleasure of listening them.

When she asked her mom why no one in the other group sang, all her mother would say is that "We are gitanos (Spanish Gypsies).  They are not."  

I wished the field were smaller, but she knew that when they finished with this cotton, the neighboring estate owner would want them to work there.  And after all the cotton was gone, it would be nearly time for the olives.  Then the grapes.  The adults started in mid-spring, pruning the grapes.

Grape Vinyards

 

The fava beans came next, and everyone worked on those.   Then, the garbanzos, cotton, olives, and the grape harvest.    The grape harvest was the big one, the really important one.  Without the grapes, they might not have enough to make it through the year.  

Fava Bean Field

 

She knew that because her mom and dad told her when she complained about how hard it was to spend months and months harvesting crops.  They told her she needed to get used to it, because when she was 14 or 15, if she wasn't already married and probably even if she was, she would have to work harder, like the other adults.

In the winter, when there was no work in the fields, they lived in town.  Her dad told her the town was called Jerez de la Frontera, and that it was part of a big country called Spain.  He told her that there were other countries in the world, but they didn't matter because they were far away.

Her two oldest uncles didn't live in town, though.  They lived in little shacks made of tin out by the river.  She liked to go visit them sometimes but was glad she didn't live in a shack.  In her family's room, when it rained, the water didn't leak in and in the winter, the cold air didn't come in around the cracks.

Even though in her family's room, they had to bring water up from the well in the courtyard to have something to drink and for her mom to wash up.  In the summer, one corner of the courtyard smelled really bad because that was where the outhouse was.  She didn't much like going to the outhouse in the summer, it was so stinky, but you had to get used to it. 
   

HISTORICAL NOTES:

For centuries, gitanos have been on the margins of Spanish society and economy.  But when they began to work in large numbers as farm laborers in southern Spain, all of a sudden they became desirable contributors, at least as far as the señoritos and their families, the large land owners, were concerned.  These large land-holding families helped protect the gitanos.

This happened mostly in Andalucía, a large region in the far south of Spain which includes eight provinces.  Because of its mild to hot climate and large farming estates,  it´s also home to large numbers of gitanos. The large farm holdings, a reminder of the Roman estates and the later Moorish period, have grown crops such as grapes and olives for many centuries.  The grapes are best in the lower land, and are used to produce some very fine wines.  The olives are more common on the hillsides and going up into the mountains.

Cotton, and beans such as favas and garbanzos, were also planted extensively in the 20th century although they were not as important as the grapes and olives.

In the late 20th century, mechanization eliminated many of the farm working jobs.  By that time, the democratic government which succeeded Franco had set up a social safety net, so gitanos and other poor or marginalized people could live on their social security benefits when they didn´t have a job.

The singing that our little heroine was listening to, by the way, is what is called flamenco.  Had you already guessed?
______________________

The author, Eve A. Ma, is working on a documentary about flamenco and its connection to the gitano community with famous flamenco singer Antonio de la Malena.  Go HERE to see the web site and a trailer, and HERE to sign up for our newsletter so you can keep up with the progress on our work.

Eve A. Ma (Dr. L. Eve Armentrout Ma, Esq.)
Producer-Director
PALOMINO Productions
P.O. Box 8565, Berkeley, CA., 94707, USA
www.PalominoPro.com
 

 

 

La costa de Huelva en la época del Descubrimiento

Cuando se descubrió América, las naves que iban para allá y las que regresaban convirtieron la costa de Huelva en una zona excesivamente transitada, aunque hubo una variación obligados por las circunstancias. Al principio, los barcos iban y venían en solitario, pero empezaron a aparecer piratas y corsarios en todo el litoral, que esperaban a las naves cargadas para hacerse con el preciado botín. Surgió el tráfico bajo protección, pero seguían asaltándolos, ya que los medios de protección con los que se contaba entonces, no eran muy eficaces, pues a veces los vientos o los golpes de mar, separaban a los barcos protector y protegido, y los hacían vulnerables.


De nuevo varió el sistema de protección y navegaban en convoy y escoltados por la llamada Armada de la Mar Océana, que los acompañaba hasta que salía de la zona peligrosa o hasta final del viaje.

Fruto de la afluencia de Corsarios y Piratas, es la amplia relación de barcos que están hundidos frente a nuestra costa, aun muchos sin recuperar

Los barcos de regreso del continente americano enfilaban el Cabo San Vicente, y costeaban lo que hoy es El Algarve portugués y el litoral onubense, pero encontraban una zona peligrosa cuando los barcos pasaban por Arenas Gordas, hoy Mazagón, ya que eran frecuentes los que embarrancaban y quedaban destrozados. El pasar cerca de tierra, para refugiarse en caso de ataque, sería el origen de que muchos embarrancaran y se hundieran.

Como habían llegado al sur, muchos barcos vascos, con objeto de colaborar con la Corona para combatir a la invasión musulmana, que en realidad eran mercenarios que quedaban protegidos por la colaboración prestada. Hubo de todo y había unos que vinieron dispuestos a luchar abiertamente por quien les pagaba y otros que se quedaron por la zona y se dedicaron al fructífero pillaje.

Los barcos que marchaban desde Gibraleón, Lepe Palos, Huelva, San Miguel del Arca del Buey o Ayamonte con destino a Inglaterra, Francia y Flandes,, llevando vinos, higos y diversa mercancía, también necesitaban protección, porque la zona estaba infectada de corsarios y piratas, a veces procedentes de los que habían llegado para el desempeño de un trabajo legal y se convertían en fuera de la ley.

Era tal la imposibilidad de proteger a algunas naves, que hemos leído casos que se adentraban los piratas en el mismo puerto de Huelva y se llevaban el barco y la mercancía.

Nuestro litoral era considerado en aquellos tiempos, como una zona muy peligrosa y la Corona decidió que con la colaboración de la nobleza que veía beneficiados sus feudos por la protección de los ataques por mar, que se construyeran desde la frontera con Portual hasta la zona de Tarifa,, una torres de vigilancia, desde donde se realizaran avisos para alertar a la población de los ataques.

Muchas de estas torres han desaparecido, otras se conservan en muy beun estado y de algunas quedan unos ligeros vestigios..

Ángel Custodio Rebollo Barroso   
acustodiorebollo@gmail.com
 

 
Scholars Finally Able to Pinpoint Where Columbus Departed from Spain to New World
Published: Latino Daily News, October 6, 2014
Hispanically Speaking News 
The discovery of tell-tale objects during excavations at Palos de la Frontera in southwestern Spain has allowed scholars to determine the exact location from which Christopher Columbus’s three ships set off to discover the New World in 1492. 

The discovery is of international importance, as it sheds light on one of the most important chapters of history. For years it had been suspected that the remains of the port’s long-vanished infrastructure was located in the area known as “the trough,” but until Monday, there was no evidence to confirm it, said Professor Juan Manuel Campos, who led the team that made the discovery.
Historical sources say the port comprised a shipyard, a fresh water fountain called La Fontanilla, a pottery works and a reef, Campos told a press conference. Traces of the pottery and the reef were discovered in the most recent excavation, confirming Palos as Columbus’ point of departure.

Enrique Martinez Ituno, the Argentine consul to Spain from the early 20th-century, chose Palos de la Fontanilla as his residence, even though he developed his professional career in Malaga. He was passionate about the town and was already advocating the search for and restoration of the historic port in 1908.

In 1992 researchers already deduced, through indirect data, that the port was located somewhere in the area known as the “vaguada,” or trough. But it hasn’t been until now, 24 years later, that archeological excavations led by Campos, professor at the University of Huelva, confirmed the hunch.

The discovery of the pottery has been crucial, since seven ovens have been found that make it a “unique example of this type of building in 15th-century Spain, in which ceramics, bricks, tiles, baked goods and lime were produced.

But the discovery of the reef is of even greater importance, allowing the experts to determine the exact location of the port.  Palos was an “international and prosperous” port from the second half of the 15th-century to the early 16th-century, as these findings attest.

“The reef was the port’s customs area, and it was the place where Columbus negotiated and made the arrangements necessary for the success of his historic voyage,” Campos said, adding that “this is the most satisfying discovery we’ve made.” A month of excavations still lies ahead, after which awaits a long period of lab work examining the “thousands and thousands of articles” found.

Palos de la Frontera is a “central point” in Columbine research, which, even without the archaeological remains, should be considered “a historic site” in which one of the most important events in world history, Columbus’ discovery of America, started out.
The Palos city council is already planning on a revival of these landmarks, starting with a virtual re-creation that the research team is already working on.

Sent by Dorinda Moreno  pueblosenmovimientonorte@gmail.com 
http://www.hispanicallyspeakingnews.com/latino-daily-news/details/scholars-finally-able-to-pinpoint-where-
columbus-departed-from-spain-to-new/31289   


 
Diferente significado
Puente internacional del Guadiana.
Por Angel  Custodio Rebollo  acustodiorebollo@gmail.com 

Como los onubenses nos desplazamos con frecuencia a Portugal, en este artículo damos a conocer algunas palabras cuyo significado es diferente en español y portugués.
Es normal y dada la cercanía con nuestra provincia, que los onubenses nos desplacemos con frecuencia a Portugal, unas veces de vacaciones, otras de compras y otras a dar buena cuenta de la cocina portuguesa, que cuando se conoce, se adapta muchos a nuestras preferencias y gustos

Por ese motivo, creo que será bueno conocer algunas palabras que no significan lo mismo en los idiomas de ambos países.

Por ejemplo; el desayuno en el idioma luso se dice “pequeno-almoço” (pequeño almuerzo) y si te ha gustado, por favor no digas “exquisito” porque “esquisito” en portugués, quiere decir una cosa vulgar, sin importancia.

Si para desayunar quieres unos “churros”, aunque es difícil encontrarlos como no sea en ferias y festejos, deberás pedir “fartura”

Ya cuando vayas a comer a mediodía, si quieres un poco de lechuga, llámala “alface”, porque de lo contrario, salvo que sea en zona fronteriza, pueden no entenderte.

Una palabra que tiene un significado totalmente distinto en los dos idiomas es“espanto” que por aquí quiere decir que es un horror y en la lengua del vecino país quiere decir que es algo digno de admirarse, que es bonito, que es elegante

Otra palabra totalmente distinta es como se dice “cenar” refiriéndose a la última comida del día, que por cierto en Portugal se hace mas temprano que en España, a cenar lo denominan “jantar”.

Y si dices “propina”, pensaran que quieres pagar la tasa para estudiar en las universidades portuguesas, porque a la propina se le llama allí “gorjeta”.

Para el postre también hay reservada una palabra distinta, porque en la lengua de Camoens al postre, se le llama “sobremesa”.

Si tiene que guardar cola por algún motivo, le dirán que se sitúe en la “bicha”, porque con el nombre popular de la culebra se denomina a la fila que la forma.

Creo que con esto, cuando de vacaciones o para ver un partido de fútbol, crucemos la frontera, entenderemos mejor algunas de las cosas que nos digan y veamos.

Me han comentado que hace años y promocionado por el turismo portugués en colaboración con la Embajada de España, se editó un folleto para repartir de forma gratuita y que recogía las palabras con diferentes significados entre los dos idiomas. He intentado localizar ese folleto, incluso en librerías de viejo portuguesas, hasta ahora con resultado negativo.
Compártelo:

 
Catalan supporter near the parliament buildings in Edinburgh

Spain and the Scottish Referendum 
on Independence 
in 2014
  by  
Eddie AAA Calderón, Ph.D.

Spain had watched carefully the movement of the Scottish people towards independence dreading the thought that it would encourage greater renewed efforts of many Katalunyans to secede from Spain. Katalunya, as it is spelled in the Catalonian language, is a region in northeastern Spain with its own language different from the language of Don Miguel de Cervantes even though they both belong to the Romance language family which also includes Portuguese, French, Italian, Romansk (one of the 4 Swiss official languages), and Rumanian. This sentiment for independence is also shared by many from the Basque region in Northern Spain. 

On the 18th of September, 2014, Scotland held a national referendum seeking for an independent country from the United Kingdom (UK). The majority of the voters, however, spurned independence --55/3% votes against and 44.7% for-- and saved a union called the UK dating back for 300 years. 
Its defeated leader of the Scottish National Party, Alex Salmond. however, said it would hold London to
last minute offers of more power that could radically reshape the UK. But Mr. Salmond later decided to resign as the leader of the party that he had led for two decades when the independence referendum suffered a defeat. http://rt.com/op-edge/189720-scotland-uk-
conflict-referendum-independence
/

Spain had watched carefully the movement of the Scottish people towards independence dreading the thought that it would encourage greater renewed efforts of many Katalunyans to secede from Spain. Katalunya, as it is spelled in the Catalonian language, is a region in northeastern Spain with its own language different from the language of Don Miguel de Cervantes even though they both belong to the Romance language family which also includes Portuguese, French, Italian, Romansk (one of the 4 Swiss official languages), and Rumanian. This sentiment for independence is also shared by many from the Basque region in Northern Spain. 
On the 18th of September, 2014, Scotland held a national referendum seeking for an independent country from the United Kingdom (UK). The majority of the voters, however, spurned independence --55/3% votes against and 44.7% for-- and saved a union called the UK dating back for 300 years. Its defeated leader of the Scottish National Party, Alex Salmond. however, said it would hold London to last minute offers of more power that could radically reshape the UK. But Mr. Salmond later decided to resign as the leader of the party that he had led for two decades when the independence referendum suffered a defeat. http://rt.com/op-edge/189720-scotland-uk-conflict-referendum-independence /
One amazing observation about this event is that the movement to secede and be an independent country in a Western setting was done without the threat of war or force, etc. It was held in a very civil and peaceful manner which is not evident in the case of the Ukrainian-Russian conflict and the current problem in the Middle East. In the past when a Western region wanted to secede from the country, force was usually employed to suppress it or the region wishing to become independent would have to resort to an armed conflict to accomplish it. 

One thing that has caught the writer's attention was the empowerment of 16 and 17 year old Scottish citizens
the right to cast ballots from this important event. One would like to know if this enabling legislation was to provide the pro-independence Scottish government officials from the UK with these positive assurance and guarantee, thinking that the young voters might help gather the needed votes for independence. But it may appear that such participation of the young people below 18 years old did not provide and has not provided that needed impact given the absence of current figures to indicate their marked and much sought influence. The no votes for secession ultimately succeeded. The rate of voters' participation was very high --84.5%-- which showed how interested were the Scottish people in the future destiny of their country. 
A vote for the union is a relief for millions of the British people including Prime Minister David Cameron who had fervently implored the Scottish people and their country to remain an integral part of the UK. If Scotland decided to become independent through the referendum, many thinkers have opined that PM Cameron's job was on the line, as well as allies across the world who were alarmed at the prospect of the United Kingdom breaking up. If people think that the Scottish independence day movement is gone for good, one has to think seriously of this matter for there are many Scotts who want to bring this issue again in the future.
http://uk.reuters.com/article/2014/09/19/uk-scotland-independence-idUKKBN0HB2PE20140919 
The result of this election was received with extreme enthusiasm by the Spanish government. One article before the election had this title:  Why the Spanish Are So Angry About Scottish Independence?
http://finance.yahoo.com/newshy-spanish-angry-scottish-independence-122548963.html 
Spanish Prime Minister Mariano Rajoy according to the Spanish newspaper El Mundo had issued a very vicious attack on Scottish independence from a foreign national leader before the actual referendum, calling the independence movement “a torpedo to the waterline of the European Union” http://www.elmundo.es/espana/2014/09/17/5419360e22601d41218b456c.html 
He was joined by the Spanish minister for European affairs, Inigo Mendez de Vigo, and made further comment rejecting the idea that Scotland could rejoin the European union quickly if it became independent. De Vigo said on the BBC’s Newsnight show that a unanimous agreement for Scotland to rejoin the Union from all European countries would be required, and this would take around five years to happen. He further said: “I don’t see in the future, for any member state to be granted that possibility." http://finance.yahoo.com/news/why-spanish-angry-scottish-independence-122548963.html 
But why such a big concern from Spanish politicians? It is because there are independence movements in Spain headed by Katalunya (Catalonia) and the Basque region which I already noted above that may negatively reshape the geography of Spain. But a picture below states that the Spanish government won't allow the movement for independence from the Katalunyans and most probably the Basque people. 

A Catalan supporter near the parliament buildings in Edinburgh. The map shows greater Katalunya including other Catalan-speaking areas. 
http://www.theguardian.com/world/2014/sep/19/catalan-pro-independence-campaigners-persevere-referendum-law
The independence movements have become popular over the years. If they became successful, they would certainly shrink Spain in size. The anti-independence movement in Spain had their many ardent advocates in Spanish politics. Socialists Workers’ Party Miguel Angel Moratinos, past foreign minister under the Socialist Workers Party, even refused to acknowledge the independence of Kosovo from Serbia to show his contempt of the Spanish independence movement. The Serbian government was so grateful of Foreign Minister Moratinos' public staunch that he was made an honorary citizen last year of Belgrade, the capital of Serbia. http://www.b92.net/eng/news/politics.php?yyyy=2009&mm=12&dd=13&nav_id=63721  
and http://www.wsws.org/en/articles/2008/02/koso-f27.html  
When all is said and done, the Scottish movement for independence again did not succeed. Whether this would have an adverse effect on the Spanish independence movements which the Spanish government has dreaded the most or if the Spanish movements are more determined to carry out their mission of independence is something that we have to see. If the Scottish independence succeeded In that referendum, it might tempt a Portuguese speaking region in Spain which is Galicia of seceding from Spain to be independent or to join and ask Portugal to add it as its province. Galicia borders Portugal on the northwest. Lastly, the month of November, is the birth month of my sister, Zita A Calderón M.D. on the 5th day. And Christmas comes next month. And to a person like the writer in his autumn of life, he asks this important question. Where have all the days, months, and years gone by? Long time passing?  When he was in his childhood years, he could not wait for the week-ends as they were all play and fun days. Mondays through Fridays to him were the opposite as he had to be in school.
 

Spain's wealthy Catalonia region called off an independence vote 

BARCELONA, Spain (AP) - The leader of Spain's wealthy Catalonia region on Tuesday (October 14) called off an independence vote but said an unofficial poll will take place next month to gauge secessionist sentiment.  Artur Mas was forced to cancel the Nov. 9 referendum and replace it with a symbolic one on the same day after Spain's government challenged the referendum in the country's Constitutional Court, which suspended the vote while it deliberates. Separatists in northeastern Catalonia, which has 7.5 million people, have been trying for several years to hold a breakaway vote from Spain to carve out a new Mediterranean nation.
Secessionist sentiment surged during Spain's economic stagnation and amid discontent at Spain's refusal to give the region more autonomy and fiscal powers.  Polls show most Catalans support holding an independence referendum and around half favor ending centuries-old ties with Spain.  Mas insisted his regional government is not backtracking and still plans an official vote later, saying the symbolic vote will serve as a "preliminary" ballot.  "It means there will be polling stations open, with ballot boxes and ballots," Mas said. "It will depend on the people for a strong enough participation to show that people here want to vote."  The vote questions will be the same, asking residents if they think Catalonia should be a state, and, if so, whether it should be independent.

 

Silver Tiara Among Treasures Discovered 
in Bronze Age Tomb

A Bronze Age woman buried in Spain wore a symbol of her wealth and power on her head: an elegant silver crown. The silver circlet was one of several dozen precious items found in the woman's tomb, which she shared with a male adult. 

The tomb sits in the La Almoloya plateau, located in southeastern Spain. Between about 2200 B.C. and 1550 B.C., this site was a bustling political center, with multiple residential complexes and tombs.

La Almoloya was first discovered in 1944, and seems to have been the seat of the Bronze Age El Argar civilization, which is known for its sophisticated bronze and ceramic artifacts. Now, researchers from the Universitat Autònoma de Barcelona have excavated dozens of new buildings and 50 new tombs at the site, including the joint tomb holding the silver circlet. [See Photos of the Bronze Age Tomb and Treasures]

That tomb stands out because the man and woman inside are curled into flexed positions and surrounded by precious and semi-precious objects, the 
archaeologists said. Other than the woman's tiara, the tomb contained silver rings, earrings and bracelets, as well as a bronze dagger nailed to its handle with silver fastenings. A delicate ceramic cup was gilded with silver on the rim and exterior, representing some of the earliest silverwork seen on such a vessel, the researchers reported.

Some of the tomb treasures were rare, indeed. The researchers uncovered a metal punch, a tool used to create holes; it has a silver handle and bronze tip and is unlike any other item from the region and era that archaeologists have ever discovered. The tomb also contained four ear dilators, which would have been used to stretch the earlobes after piercing, like modern ear gauges. Two of the dilators were silver, and two were gold.
A Bronze Age tomb of a wealthy, powerful couple, discovered in La Almoloya in southeastern Spain.
The silver circlet itself is an unusual find. Only four other diadems from the El Algar civilization have ever been discovered, the researchers said. None of those diadems remain in collections in Spain. 

The buildings found in La Almoloya are stone and mortar, with some stucco decorations. The site not only reveals Bronze Age construction techniques, but also hints at the political structure of the era, the researchers noted.  

The treasure-filled tomb sits right next to another newly discovered structure, a high-ceiling hall about 

750 square feet (70 square meters) in area. The hall is part of a palatial complex, which includes several other rooms.

Benches line the walls of the hall, offering seating for 64 people around a ceremonial fireplace and podium. The archaeology team suspects this hall was the Bronze Age version of a courtroom or conference room, used for hearings and government meetings. If so, it is the first Bronze Age government building ever discovered in Western Europe, the archaeologists reported.

Sent by John Inclan  fromgalveston@yahoo.com

http://www.livescience.com/48217-silver-tiara-found
-in-bronze-age-tomb.html
 

 

Building Structure Found in Spain Dated Back to Bronze Age
Published  October 8, 2014

Archaeologists from the University of Barcelona have discovered in the southeastern Spanish region of Murcia the remains of a building believed to be the first example of a Bronze Age political headquarters in Western Europe.
The excavations began in August, led by a team from the Department of Prehistory. Their findings suggest that the Almoloya area, a territory inhabited for more than six centuries between 2200 and 1550 B.C., was a center where political leaders would gather and parley. 

The site includes several buildings, as well as dozens of tombs containing a number of oblations and gifts. 
Around 50 tombs were opened in the basement of the buildings, including one holding the remains of a man and a woman beside 30 artifacts, including some made of precious metals and semi-precious stones.

Among the most important pieces is a silver crown that once decorated the woman’s head. For archaeologists that signifies a discovery of great scientific value, as only four similar crowns were retrieved from a single site in Almeria more than 130 years ago, and none of them have remained in Spain.

Archaeologists have concluded that the structure, as well as the expertise involved in its construction, are unique outliers in our current knowledge of the prehistoric period in Western Europe.

Among the notable discoveries is also a spacious high-ceilinged hall with a raised platform and walls lined with seats for 64 people. Researchers believe the hall was a venue for government meetings. Archaeologists say that it is the earliest example discovered to date of a specialized governmental complex in Western Europe. Inside the hall, numerous metal, stone, bone and ceramic objects have also been found in an exceptionally good state of preservation. 

Sent by Dorinda Moreno  pueblosenmovimientonorte@gmail.com 

 

http://www.hispanicallyspeakingnews.com/latino-daily-news/details/building-structure-found-in-spain-dated-
back-to-bronze-age/31294/
 
 
World's earliest known images of Jesus

Archaeologists in Spain say they have found one of the world's earliest known images of Jesus. It is engraved on a glass plate dating back to the 4th Century AD, reports from Spain say.

The plate is believed to have been used to hold Eucharistic bread as it was consecrated in early Christian rituals. It measures 22cm in diameter and fragments of it were unearthed outside the southern Spanish city of Linares, ABC newspaper reports.

Scientists working for the FORVM MMX project found it inside a building used for religious worship in what remains of the ancient town of Castulo. The find made scientists "review the chronology of early Christianity in Spain", FORVM MMX project director Marcelo Castro told El Mundo newspaper. The pieces were in an excellent state of preservation - 81% of its original area has now been pieced together by scientists.  

In the image, Jesus Christ is flanked by two apostles, believed to be Peter and Paul. "The scene takes place in the celestial orb, framed between two palm trees, which in Christian iconography represent immortality, the afterlife and heaven, among other things," ABC writes.

El Mundo notes that Christ looks very different from later depictions: he has no beard, his hair is not too long and he is wearing a philosopher's toga.   

Source: Beardless Jesus' found in Spain News from Elsewhere... ..media reports from around the world, found by BBC Monitoring Archaeologists in Spain say they have found one of the world's earliest known images of Jesus. It is engraved on a glass plate dating back to the 4th Century AD, reports from Spain. 

http://www.bbc.com/news/blogs-news-from-elsewhere-29480874      Sent by John Inclan fromgalveston@yahoo.com 
 
The Royal Palace of La Granja de San Ildefonso (Spanish: Palacio Real de La Granja de San Ildefonso) is an 18th-century palace in the small town of San Ildefonso in the hills near Segovia, 80 km north of Madrid, central Spain, formerly the summer residence of the Kings of Spain since the reign of Philip V. 

The palace is in a restrained baroque style surrounded by extensive gardens in the French manner and sculptural fountains. It is now open to the public as a museum.

Juvarra's central section of the garden facade: the main garden axis seen from the top of the cascade.

  http://en.wikipedia.org/wiki/Royal_Palace_of_La_Granja_de_San_Ildefonso 
A google search on Royal Palace of La Granja de San Ildefonso is worth the effort.

Heads up from Ernesto Uribe 
Euribe000@aol.com

 


INTERNATIONAL

Public Dance Segments All Over the World  to the Song, Trip the Light
“Españoles olvidados en Tahití: Domingo de Boenechea”
     by José Antonio Crespo-Francés
The Tragedy of Florence, Bill Stephany, my Virgil today 
Values: With God's help we can learn to love our enemies
      by the Rev. Philip Devaul,
“Pepin’s Donation.” to the Pope
 
 Public Dance Segments All Over the World  to the Song, Trip the Light

https://www.youtube.com/embed/Pwe-pA6TaZk?rel=0 
Delightful video of the public dancing in choreographed sequences.  Glimpses  from all over the world edited together to the song of Trip the Light. Produced under the direction of  Matt Harding and Melissa Nixon.

Sent by Yomar Villarreal Cleary 

 
“Españoles olvidados en Tahití: Domingo de Boenechea”
by José Antonio Crespo-Francés
rio_grande@telefonica.net 

Editor Mimi: Extensive history of the little known early presence of the Spanish in Polynesia. Readers will find José Antonio Crespo-Francés essay quite enlightening.

I have a book entitled: Quest and Occupation of Tahiti, Vol 3, covering the years 1772-1776.  The history of Tahiti is told in despatches, and documents, from the diary of Maximo Rodriguez.  It was such a surprise to know of Spain's outreach, literally all over the world. 

En la sección Informes del diario digital www.elespiadigital.com publica el artículo “Españoles olvidados en Tahití: Domingo de Boenechea” el domingo 24 de agosto de 2014.

Lo que hoy se conoce como Polinesia Francesa es un conjunto de 35 islas y 83 atolones de cinco distintos archipiélagos y dispersos sobre una impresionante superficie oceánica de cuatro millones de kilómetros cuadrados en el Pacífico Sur, y precisamente en Tahití y sus Islas hubo una presencia española importante, ignorada como siempre por muchos españoles y sobre todo por los responsables del cuidado, defensa, conservación y difusión de nuestra auténtica memoria.

http://www.elespiadigital.com/index.php/informes/6618-espanoles-olvidados-en-tahiti-domingo-de-boenechea
José Antonio Crespo-Francés <rio_grande@telefonica.net

Sent by Juan Marinez 
marinezj@msu.edu

 

Ponte Vecchio, Florence (Matthias Liebing/Flickr

The Tragedy of Florence
Bill Stephany, my Virgil today 
By Rod Dreher, October 2, 2014 

I’m pleased to report that I finally found a power adapter that works with my laptop cord, so I’m back online. I’ve been anxious to write about what I saw and heard today.

My pal Casella and I walked to the Baptistery (where Dante and all the greats of medieval and Renaissance Florence were baptized) to meet Bill Stephany, a retired US professor and Dantist, in the Tuscan capital for the time being with his wife. Bill was kind enough to offer to give us a tour of the Dante sights in the city. Bill has been coming here for ages, usually with students, so he definitely knows his way around. Medieval Florence was one of the biggest cities in Europe, but it’s heart is small by modern standards; you can easily see the key Dante sites in a single morning. And we did (except for Santa Croce, to which we will go later)
One of the first places we stopped by was a building that was a medieval guild hall. Bill pointed out that for the Florentines of that era, a man who practiced his craft became a co-creator with God. Bill showed up reliefs on the building’s façade, each one celebrating a different craftsman. I better understood, then, why Dante was so harsh on usurers for being “violent against nature;” in this way of seeing things, the moneylender’s trade is unnatural.

We walked on and soon came to the house of the Guelph Cavalcante, whom you’ll remember sharing a tomb in Hell with his Ghibelline enemy Farinata degli Uberti (see our discussion of Inferno 10). “If this is where Cavalcante lived, I wonder where Farinata’s place was,” I said. Bill pointed just ahead, and led the way.
It was just up the street and around the corner — or would have been, if it were still there. After the Guelphs came back to power, they had the body of Farinata (who, recall, led the Ghibelline army in the Battle of Monteperti, in which they slaughtered 10,000 Florentine Guelphs and seized control of the city) exhumed, burned, and his ashes thrown in the Arno. Bill said they dismantled the Uberti family’s house and used the bricks to help build a city wall. And the city fathers passed a law forbidding anyone from building anything on that land, in perpetuity.

That property is still vacant, all these centuries later. It is now part of the Piazza della Signoria, next to which you’ll fine the Uffizi museum. “Think about it,” said Bill. “These men were literally neighbors in life, but even though they live in the same tomb, they won’t even recognize each other in death.”
On we walked toward the Ponte Vecchio, the old bridge, at the foot of which there occurred an infamous murder. It was Easter Sunday in the year 1215. Earlier, Buondelmonte, an arrogant young Ghibelline, had injured someone from the Amidei family, a powerful Ghibelline clan. It was decided that Buondelmonte could make reparation for his deed of dishonor if he married a young woman from the Amidei. On the day he was to ask for her hand in marriage, all gathered on the piazza for the event, but Buondelmonte passed by her, and instead asked for the hand of a Guelph girl. The Amidei swore revenge.

On Easter Sunday of that year, Buondelmonte crossed the Ponte Vecchio on horseback, coming into the city to be married later that day. Assassins from the Amidei and an allied family, the Lamberti, leaped out and murdered him in cold blood, almost at the doorstep of the Amidei family home. 
Do I even need to tell you that Buondelmonte’s family home was just around the corner from the Amidei? That murder set off the bloody Guelph-Ghibelline wars in Florence, which lasted for generations, and tore the city apart. Dante’s exile came almost 100 years later, as a result of the factional conflict. In the Commedia, Dante writes at length about how the fratricidal and communal hatred within families, between neighbors, and between political factions, destroyed so many lives and so much of the greatness of Florence. In Inferno 10, Dante makes the point that these men, Farinata and Cavalcante, who had been neighbors were so lost in their own worlds on earth that they couldn’t see anything they had in common. Both men were Epicureans, men who philosophically denied the afterlife, and who were therefore committed to believing that this world is all that exists. Consequently, they loved the things of this world unnaturally, to the point of destroying the peace of the city over their own passions.
The point Dante makes throughout the Commedia is that the Florentines had become so caught up in pursuing their individual, familiar, or partisan goods that they ceased to see the humanity of their fellow Florentines. Thus when one faction would fall from power, the rivals taking power would sometimes destroy the houses of the losers. It wasn’t enough for the Black Guelphs to take power in Dante’s Florence; they had to send White Guelphs like Dante into exile and seize their goods.
I knew this before I came to Florence, of course, but I don’t know that anything would have prepared me to understand the magnitude of Florence’s tragedy like coming here and seeing how intimate these associations were, and how physically close these families lived to each other. How could you do these things to someone you knew so well? They did. All of them did.

No one knows for sure where the Alighieri family home was (it’s almost certainly not the so-called Casa di Dante), but Bill says there’s a plausible theory that puts it behind the Donati family tower (Via Corso 31-33), backing up to a small courtyard called today the Piazza Donati. If this is true, then it means that as a boy, Dante Alighieri would have seen Corso, Forese, and Piccardà Donati, all of whom figure prominently in the Commedia, when they came out to play in what was their common backyard. The Portinari family’s tower was in the same street. Dante and Beatrice grew up around the corner from each other.
It’s that kind of place.
I am still a little shaken up by the intensity of all this. No wonder the later Dante, the exile who wrote the Commedia, was so prophetically harsh on factionalism within Florence, Tuscany, and all of Italy. He had seen what loving power, glory, wealth, and clan had done to people who were neighbors. To be here in Florence and to stand outside these places is to feel the pathos of the Commedia‘s moral message to a degree I hadn’t thought possible.

Love — love of God, and more importantly, love in and through God — is the only thing that could have held this place together, and restored lasting peace and unity. But they loved other goods more than the Good, and from those sins flowed an endless river of blood.

Casella and I are so grateful to Bill Stephany for his generosity this morning. His passion for Dante, and for Florence, were such a gift to us. I said to him, “Bill, my wife asked me the other day at what point one becomes saturated with Dante, and can’t take any more. What do you think?”
http://www.theamericanconservative.com/wp-content/uploads/2014/10/get-attachment-8.jpg “I don’t know,” he said. “I’ve never known it to happen to anyone.”

Bill Stephany, my Virgil today

Sent by Odell Harwell  odell.harwell74@att.net 
 

Values: With God's help we can learn to love our enemies
by the Rev. Philip Devaul, contributing columnist
Published: Sept. 12, 2014  The Orange County Register, Santa Ana, Calif.

I received this cartoon by Sergio Hernandez, in September, but I was hesitant to include it in Somos Primos.  Primarily because, I  didn't understand my own feelings on how to deal with the beheadings.   However, Rev Devaul essay gave me a perspective, a plan of action.  

I realized that terrorists want us to live in terror.  This is what they want us to feel . . . dread, anguish, helpless and fearful. But as Christians we are asked to follow the directive of Jesus Christ, to love one another, and to walk in His peace.  The question was how to follow the  commandment of  Christ in my heart and behavior, me individually, with the Islamic exclusion of all who do not bow down to Allah.  Perfect love casts out fear. 

What state a mind would accomplish the goal of peace in my heart, and combat the hatred directed at Israel and Christians by the Islamic goal of world domination?  


The Rev. Philip DeVaul 
is rector of St. John the Divine Episcopal Church in Costa Mesa, CA.

So, the Islamic State in Iraq and Syria is evil. It seems like everyone is on the same page about that. Rarely in our world do so many disparate parties, groups, countries and people agree on something as readily as we all do with regard to the jihadist organization. It has perpetrated public beheadings, mass murders and genocide, and it has done it all in the name of God.

There’s not a lot of room for nuance and shades of gray here – we are witnessing evil, and thankfully we still have the eyes to see it as such. Likewise, one does not have to look too far to find Jesus’ response to this kind of evil. Jesus, along with all the great Jewish prophets, reserves his deepest ire for those who would injure, persecute and oppress others in the name of God. He calls them whitewashed tombs, remarking that, regardless of however pure or good or right they try to posture themselves, they are filled with emptiness and death. There can be no question that the one who cries, “Blessed are the peacemakers!” has no place in his heart for such violent evil.

In the face of this evil, our government is preparing to act. And of course, ours is not a Christian government – we do not live in a Christian country. Nevertheless, those of us who are Christians naturally wonder what a Christian response to the Islamic State would be.

As a priest in the church and a frequent contributor to the Register, I often feel the need to articulate clear answers to difficult spiritual questions, but I am not capable of offering a definitive answer here – at least not one that would ever be implemented politically.

As I write this, I am overwhelmed and consumed by Jesus’ most difficult of words: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.” (Matthew 5:43-45)

The problem with being a Christian is that we cannot take Jesus’ words here as suggestions or lofty goals: We are compelled to see this not as one man’s opinion, but as the truth of how we are meant to live.

So our God tells us to love the people of the Islamic State. And I don’t know how to do that, and I’m not sure I want to know how to do that, and I have no idea how to tell you to do that. There is no love in my heart for these people.   Yet, Jesus’ words remain: Love your enemies.
While I am not sure how that is possible, I would like to posit that Jesus gives us a clue of how to begin to want to love our enemies in his next words: Pray for those who persecute you.

I don’t know how to love the people of the Islamic State, but maybe I can pray for them. Maybe you can, too.

When we pray for the people of the Islamic State, one of the things we may begin to remember is that they are, in fact, people. They are not demons or monsters, even though their actions are monstrous and demonic. They are people. They once were babies who clung to their mothers and fathers; before they were twisted and fed lies and violence, they were held and loved with tenderness. We can pray that there is some of that love left in them.

When we pray for our enemies, we begin to acknowledge their humanity, and this makes it

When we pray for our enemies, we begin to acknowledge their humanity, and this makes it possible for us to think about what loving them might look like without denying the evil of their affiliations and actions. Jesus often healed people possessed by hateful demons. He saw the possessed as victims, though in their possession they perpetrated hateful acts. Can we pray that these men be separated from the evil that possesses them?
Of course, when we pray for our enemies, we are acknowledging in a very honest way that we don’t exactly know what to do in this situation. The men of the Islamic State purport to do God’s will with perfect confidence. To pray for them is to say the opposite – it is to lay down the terrible burden of pretending to know what God wants.

To pray for them is to put our fear and anger and hatred of them before our higher power; to say to God, “I don’t know what to do here. Guide me. Help me. I need to know what love looks like.”

Editor Mimi:  Friends, our Heavenly Father is not helpless. There is a spiritual battle raging and a global war..  However, all over the world, the Holy Spirit is moving.  There are increasing reports of  and countless testimonies of Muslims who have experienced divine intercession into their lives and dreams, directing them to follow Jesus Christ as the true Messiah. 

Given the Islamic position of ultimate death to unbelievers, it is amazing that any Muslims would convert to follow Jesus, and yet it is happening.   The Holy Spirit is interceding on behalf of the soul of that individual Muslim, saving them, bringing them salvation, joy and peace.  It is happening.  

I pondered Rev. Devaul essay, and came to a conclusion of what love looks like.  . . seeing, with your heart,  the individual, as Christ sees them,  their "worth" as a soul, for whom Christ died to save. Their philosophy and religious beliefs changed, they will not be the individual they were before being touched by the Holy Spirit. I will then see them as Christ sees them.   

Thus, my marching orders, I will pray that the Holy Spirit will increase His outreach, His power to continue to bring Muslims to Christ, and also ask that He bless the new Christians, that they be strengthen and comforted for the challenges and hardships that coming to Christ will bring into their lives.  

I will continue to pray that Israel be blessed, with the confidence . . that 
Genesis
12:3 I will bless those who bless you, 
And I will curse him who curses you; And in you all the families of the earth shall be 
blessed.”

 

 

“Pepin’s Donation.” to the Pope
the history of 
Charles Martel, 714-741 A.D. and Pepin, 741-768 A.D.

I
After the death of Mohammed the Saracens, as Mohammedans are also called, became great warriors. They conquered many countries and established the Mohammedan religion in them. In 711 the Saracens invaded and conquered a great part of Spain and founded a powerful kingdom there, which lasted about seven hundred years.
They intended to conquer the land of the Franks next, and then all Europe.

They thought it would be easy to conquer the Franks, because the Frankish king at that time was a very weak man. He was one of a number of kings who were called the “Do-nothings.” They reigned from about 638 to 751. They spent all their time in amusements and pleasures, leaving the affairs of the government to be managed by persons called MAYORS OF THE PALACE.

The mayors of the palace were officers who at first managed the king’s household. Afterwards they were made guardians of kings who came to the throne when very young. So long as the king was under age the mayor of the palace acted as chief officer of the government in his name. And as several of the young kings, even when they were old enough to rule, gave less attention to business than to pleasure, the mayors continued to do all the business, until at last they did everything that the king ought to have done. They made war, led armies in battle, raised money and spent it, and carried on the government as they pleased, without consulting the king.

The “Do-nothings” had the title of king, but nothing more. In fact, they did not desire to have any business to do. The things they cared for were dogs, horses and sport.

One of the most famous of the mayors was a man named Pepin (Pep’-in). Once a year, it is said, Pepin had the king dressed in his finest clothes and paraded through the city of Paris, where the court was held. A splendid throng of nobles and courtiers accompanied the king, and did him honor as he went along the streets in a gilded chariot drawn by a long line of beautiful horses. The king was cheered by the people, and he acknowledged their greetings most graciously.

After the parade the king was escorted to the great hall of the palace, which was filled with nobles. Seated on a magnificent throne, he saluted the assemblage and made a short speech. The speech was prepared beforehand by Pepin, and committed to memory by the king. At the close of the ceremony the royal “nobody” retired to his country house and was not heard of again for a year.

II
Pepin died in 714 A.D., and his son Charles, who was twenty-five years old at that time, succeeded him as mayor of the palace. This Charles is known in history as Charles Martel. He was a brave young man. He had fought in many of his father’s battles and so had become a skilled soldier. His men were devoted to him.

While he was mayor of the palace he led armies in several wars against the enemies of the Franks. The most important of his wars was one with the Saracens, who came across the Pyrenees from Spain and invaded the land of the Franks, intending to establish Mohammedanism there. Their army was led by Abd-er-Rahman (Abd-er-Rah’-man), the Saracen governor of Spain.

On his march through the southern districts of the land of the Franks Abd-er-Rahman destroyed many towns and villages, killed a number of the people, and seized all the property he could carry off. He plundered the city of Bordeaux (bor-do’), and, it is said, obtained so many valuable things that every soldier “was loaded with golden vases and cups and emeralds and other precious stones.”

But meanwhile Charles Martel was not idle. As quickly as he could he got together a great army of Franks and Germans and marched against the Saracens. The two armies met between the cities of Tours and Poitiers (pwaw-te-ay) in October, 732. For six days there was nothing but an occasional skirmish between small parties from both sides; but on the seventh day a great battle took place.

Both Christians and Mohammedans fought with terrible earnestness. The fight went on all day, and the field was covered with the bodies of the slain. But towards evening, during a resolute charge made by the Franks, Abd-er-Rahman was killed. Then the Saracens gradually retired to their camp.

It was not yet known, however, which side had won; and the Franks expected that the fight would be renewed in the morning.

But when Charles Martel, with his Christian warriors, appeared on the field at sunrise there was no enemy to fight. The Mohammedans had fled in the silence and darkness of the night and had left behind them all their valuable spoils. There was now no doubt which side had won.

The battle of Tours, or Poitiers, as it should be called, is regarded as one of the decisive battles of the world. It decided that Christians, and not Moslems, should be the ruling power in Europe.

Charles Martel is especially celebrated as the hero of this battle. It is said that the name MARTEL was given to him because of his bravery during the fight. Marteau (mar-to’) is the French word for hammer, and one of the old French historians says that as a hammer breaks and crushes iron and steel, so Charles broke and crushed the power of his enemies in the battle of Tours.

But though the Saracens fled from the battlefield of Tours, they did not leave the land of the Franks; and Charles had to fight other battles with them, before they were finally defeated. At last, however, he drove them across the Pyrenees, and they never again attempted to invade Frankland.

After his defeat of the Saracens Charles Martel was looked upon as the great champion of Christianity; and to the day of his death, in 741, he was in reality, though not in name, the king of the Franks.

III
Charles Martel had two sons, Pepin and Carloman. For a time they ruled together, but Carloman wished to lead a religious life, so he went to a monastery and became a monk. Then Pepin was sole ruler.
Pepin was quite low in stature, and therefore was called Pepin the Short. But he had great strength and courage. A story is told of him, which shows how fearless he was.

One day he went with a few of his nobles to a circus to see a fight between a lion and a bull. Soon after the fight began, it looked as though the bull was getting the worst of it. Pepin cried out to his companions:
“Will one of you separate the beasts?”

But there was no answer. None of them had the courage to make the attempt. Then Pepin jumped from his seat, rushed into the arena, and with a thrust of his sword killed the lion.In the early years of Pepin’s rule as mayor of the palace the throne was occupied by a king named Childeric (Chil’-der-ic) 

Like his father and the other “do-nothing” kings, Childeric cared more for pleasures and amusements than for affairs of government. Pepin was the real ruler, and after a while he began to think that he ought to have the title of king, as he had all the power and did all the work of governing and defending the kingdom.

So he sent some friends to Rome to consult the Pope. They said to His Holiness:
“Holy father, who ought to be the king of France—the man who has the title, or the man who has the power and does all the duties of king?”

“Certainly,” replied the Pope, “the man who has the power and does the duties.”
“Then, surely,” said they, “Pepin ought to be the king of the Franks; for he has all the power.”
The Pope gave his consent, and Pepin was crowned king of the Franks; and thus the reign of Childeric ended and that of Pepin began.

During nearly his whole reign Pepin was engaged in war. Several times he went to Italy to defend the Pope against the Lombards. These people occupied certain parts of Italy, including the province still called Lombardy.  Pepin conquered them and gave as a present to the Pope that part of their possessions which extended for some distance around Rome. This was called “Pepin’s Donation.” It was the beginning of what is known as the “temporal power” of the Popes, that is, their power as rulers of part of Italy. Pepin died in 768.


Sent by Odell Harwell 
odell.harwell74@att.net
 

 

TABLE OF CONTENTS

UNITED STATES
John F. Kennedy recognized the Spanish influence, a tremendous story
Remembering Our Hispanic Heroes by Daisy Wanda Garcia 
New York City Council Urges Congress to Pass American Latino Museum Act
Hispanic Heritage: How Did We End Up In These 4 Places? by Arturo Conde 
Hispanic Heritage Month Honors Bi-lingual Texas by José Antonio López
Hispanics' 'third-generation U-turn' Immigrants rise by Álvaro Ortiz
Something to Think About Before You Make Contributions
Autobiography of Benjamin Franklin, American Values Laid 

HERITAGE PROJECTS
Eddie Martinez latest project: Cuauhtemoc, the Last Warrior King 
Song inspires writer to search for nameless victims in ‘Deportees’ plane crash
NACCS Tejas Foco Committee on Pre-K-12
Court Commemorates 1946 'Mendez V. Westminster' Trial
The Boulder County Latino History Project

Dorinda Moreno/SALT60th: Sharing works in progress
Vibrant San Diego: Alliance of California for Traditional Arts' Roundtable Series

HISTORY  TIDBITS
The History of the Star Spangled Banner 
How the State of Texas Suffers from Historical Amnesia
Day by Day: On this Date in Texas History 
      October 2nd, 1835: Texas Revolution begins at Gonzales
      October 13, 1845: Republic of Texas accepts annexation
The Real Story About What Ended the Great Depression 

HISPANIC LEADERS
Bert William Colima, Sports:  Sept 9, 1931- Aug 20, 2014
Elizabeth Pena, Hollywood:   1959 - Oct 14, 2014
Porfirio Gus Cadenas, Educator: Aug 21,1932 -July 2014 2014

LATINO PATRIOTS
Photo: 2004, Five Medal of Honor Recipients
Play: Roll Call by Alfred Lugo
YouTube:
WWII - Amazing B-17 & P-51 pilots meet.
Heroes Not Forgotten website, requests stories
Video: Ninth WWI Dawn Patrol Rendezvous
Medal of Honor Displayed at Defense Intelligence 
       Agency Headquarters
Book: American by Choice by
Captain Alfredo Fuentes 
B-17 Aircraft story


EARLY LATINO PATRIOTS
Novedades sobre el cuadro de Bernardo de Galvez
The Donativo Transcription Project - NSDAR  

SURNAMES
The Ancestors of John D. Inclan
The Spencer Family of England

DNA
23andMe lands $1.4 million grant from NIH to detect genetic roots for disease
Ancient Humans Bred with Completely Unknown Species by April Holloway
Mothers outnumbered fathers throughout much of human history Laura Geggel
The Faces of Ancient Hominids Brought to Life in Remarkable Detail by April Holloway

FAMILY HISTORY
Genealogy by Barry Newsletter, 4,500 resources

EDUCATION

Two DREAMer students recognized by Mexico’s Pres Enrique Peña Nieto
Importance of Historically Black Colleges and Universities in Producing 
       Black Doctorates in STEM Fields
Two historically (1881 and 1900) black Austin institutions of higher education merged in 1952
Alma Ocampo-Nuñez, Bilingual Lead Teacher in Chicago, IL
Amadis Velez, Hispanic Heritage Teacher Profile
Alex Caputo-Pearl: Top Teacher by John Rogers
U.S. high school dropout rate reaches record low, driven by improvements
       among Hispanics, blacks
Documenting and Preserving the Post-WWII  Mexican Americans in LA
Peace Corps assignment can build to master's at CSUB  
Diplomas Recognize Bilingual Fluency
Ethnic Studies Enhances World Outlook & Education by Jimmy Franco Sr.
Repeat performance: NJ school blocking faith-based club Bob Kellogg

CULTURE
In Memoriam: Lázaro Cárdenas altar
Latino Virtual Museum Día de los Muertos interactive iBook!
1994, Day of the Dead Calaveras Poetry Contest by Mimi Lozano
Book of the Undead, New Mexico Goblin and Ghost Folklore  
        by Ray John De Aragon
Our America: the Latino Presence in American Art
Celebrating a Partnership of Two West Coasts by Jake Cigainero
2014 Fall Tour: Jose-Luis Orozco Bilingual Educator, Children's Author 
What Happens when piece of street art cleverly interacts with nature. . .
Hispanic Weavings: October 16- January 1, 2015
"El Boxeo" Charity Screening

BOOKS AND PRINT MEDIA
Somos Primos, published 1990-1999 available on DVD
NAHP's José Martí Awards are a Reflection of the Strength pf Hispanic Print by Kirk Whisler
An Immigrant’s Journey in Search of The American Dream,  by Mateo Camarillo
How the Garcia Girls Lost Their Accent by Julia Alvarez
A Spanish Hapsburg Trilogy by Linda Carlino
La Belle Créole: The Cuban Countess Who Captivated Havana, Madrid and Paris by  Alina García Lapuerta
Our Sacred Maíz is our Mother: Indigeneity and belonging in the Americas by Roberto Dr. Cintli Rodriguez
Diccionario, Clave Del Inglés by Carlos B. Vega, Ph.D.

ORANGE COUNTY, CA
Saturday, Nov 8, 2014:  Discovering Sephardic-Jewish Ancestry
        John Inclan and Mimi Lozano 
Nov 1 and 15: Journey Stories, Heritage Museum of Orange County 
Oil Wells of Huntington Beach, 1926 
Nov 6: Dia de Los Muertos de Barranda, OC Hispanic Bar Association
Leatherby Libraries at Chapman University in Orange

LOS ANGELES COUNTY
November 1, 2014 Latino Book and Family
Latino heart of LA
By Aitana Vargas
Stationed in Los Angeles by Hugh Hart
“Programmatic buildings” – structures that look like objects
A place of Latino pride and heritage by Helene Lesel, 
Casa Vega: A Successful L.A. Mexican Restaurant's 
             Glamorous Hollywood History by Jessica Montoya Coggins 

CALIFORNIA
Federal Grant Received to Support the Preserve Latino History Initiative!
How Vaqueros Saved the Big Island of Hawaii by Galal Kernahan
History of Neighborhood House in Logan Heights: WW II Times
NHBWA News Brief
While I lived in California . . . . by  Eddie Calderon, Ph.D.

NORTHWESTERN, US
Welcome to Idaho

SOUTHWESTERN, US
Special Collections Librarian, Joe Moreno to be honored
October 18, 1915  Follower of Mexican anarchist causes train crash 
List of the 14 soldiers who accompanied Antonio Espejo in 1583
Arizona Humanities to offer two new FREE programs for veterans!  Lecture on the Salinas Pueblos Jumanos
Re-evaluation of Archival Evidence Relating to the Salinas Pueblo Jumanos by Deni J. Seymour


TEXAS

Texas Tejanos - A Revolution Remembered - 1835-1836
Texas State Hispanic Genealogy/History Conf., McAllen, TX
Saturday November 15th: Annual Battle of Medina Reenactment
On This Day . . . 
October 8th, 1926, the Witte Memorial Museum opened in San Antonio
August 28th, 1767, Hugo Oconór becomes ad interim governor of Texas
Jo Emma's Guerra family tree by Gilberto Quezada
"El Tartamudo" by Henry A. Garcia, Jr.
The Tejano Origins of Pan de Campo, Casa Navarro
The first census of Texas, 1829-1836, to which are added 
      citizenship lists, 1821-1845

MIDDLE AMERICA
The Religious Celebration of Señor de Los Milagros by Eddie AAA Calderón, Ph.D.
Wade Falcon posting information on Canary Islanders of Louisiana

EAST COAST
November 15 Harvest-time in colonial Florida
Hispanic American Youth Group of Deltona (HAYGD) with the Borinqueneers  
"Out of many, One" 6-acre sand/dirt portrait

AFRICAN-AMERICAN
Rural Heritage Museum opens Rosenwald Schools Exhibit 
North Carolina Confederate pomp amid burial of slave's daughter
African-Born Population in U.S. Roughly Doubled Every Decade Since 1970

INDIGENOUS
Palo Alto College Native American/Hispanic Heritage
    Month Celebration 2014
Day by Day, Texas State Historical Association 
    Oct 7th, 1759 Indians defeat Spanish force on Red River 
    Oct 11th, 1878 Kiowa chief commits suicide
Book Review: An Indigenous Peoples’ History of the
     United States by Roxanne-Dunbar Ortiz

SEPHARDIC
Film: Day of Wrath, full movie on the Spanish Inquisition 
Brief Jewish History Timeline
Remnants of Crypto-Jews Among Hispanic Americans by Gloria Golden
500 Years After the Spanish And Portuguese Inquisitions 
     What Remnants of Judaism Remain? by Gloria Golden

Sephardic Resources compiled by John Inclan, 
     proof and support to his lineages connections to Sephardic roots
Call for Papers, 25th Annual Conference, Society for Crypto-Judaic Studies

ARCHAEOLOGY
Asian cave painting rewrite the history of art by Tom Whipple
Ancient Indonesian Cave Paintings Force Rethink of Art’s Origin by  Kate Wong
Oregon caves may upend understanding of humans in Americas
The Hobbit turns 10: a Find that rewrote human history by Pallab Ghosh

MEXICO
Video Mexican engineer  El Homenaje a Don Luis Herrera Gonzalez.  
Celebran Natalicio de Jose Bernardo Gutierrez de Lara
La Apertura del Sendero Histórico de la Batalla de la Angostura
Registro eclesiástico de la defunción del Norteamericano Santiago L. Sheperd
Registro eclesiástico de la defunción del Señor don José Díaz
Registro eclesiástico de la defunción de Doña Petrona Mori
Libro de Butismos de la Iglesia del Señor San José de la CD de Mexico de los
       personajes extranjeros radicado
Registro eclesiástico de la defunción del General de División Francisco Murguía
        López de Lara
General Francisco Murguía. Tepehuanes

CUBA, PUERTO RICO, DOMINICAN REPUBLIC 
Antiguo Acueducto del Río Piedras
The Foreign Born from Latin America and the Caribbean: 2010

CENTRAL & SOUTH AMERICA
Landfill Harmonic Orchestra, Cateura, Paraguay
Guatemalan entrepreneurs make urban living a community project by
       Anna-Claire Bevan  (Latina Lista)
Buenos Aires (AP)  Argentina launches its first home-built satellite 
Brazil’s “Dalai Lama of the Rainforest” Faces Death Threats
New discoveries confirm astronomical knowledge of Incas at Machu Picchu
       by April Holloway
Peruvian Children Employed as Domestic Help in Country
Fuente Magna, the Controversial Rosetta Stone of the Americas
      by April Holloway, October 2, 2014

PHILIPPINES
The Filipinos in San Diego, California --1900 to 1946
     by Eddie AAA Calderón, Ph.D.
Filipino Migrant in San Diego, California 1900-1946
      by Adelaida Castillo
Surrender of the Last Spanish Garrison in Philippines at Baler, District of
       El Principe  27 June 1898 thru 2 Jun 1899 by Olag S. Selaznog  

SPAIN
Cotton, hot sun, and gitanos, in southern Spain 
      Eve A. Ma (Dr. L. Eve Armentrout Ma, Esq.)
La costa de Huelva en la época del Descubrimiento 
      por Angel Custodio Rebollo
Scholars Finally Able to Pinpoint Where Columbus Departed from Spain
Diferente significado, por Angel Custodio Rebollo
Spain and the Scottish Referendum on Independence in 2014  
     by   Eddie AAA Calderón, Ph.D.

Spain's wealthy Catalonia region called off an independence vote 
Silver Tiara Among Treasures Discovered in Bronze Age Tomb
Building Structure Found in Spain Dated Back to Bronze Age
Beardless Jesus' found in Spain
The Royal Palace of La Granja de San Ildefonso

INTERNATIONAL
Public Dance Segments All Over the World  to the Song, Trip the Light
“Españoles olvidados en Tahití: Domingo de Boenechea”
     by José Antonio Crespo-Francés
The Tragedy of Florence, Bill Stephany, my Virgil today 
Values: With God's help we can learn to love our enemies
      by the Rev. Philip Devaul,
“Pepin’s Donation.” to the Pope

 

                            10/31/2014 10:53 AM