This truth is so obvious it seems a cliche and yet it remains mostly absent from the debate on how to reform U.S. immigration. For all the talk around the country of border enforcement, guest-worker programs, employer sanctions and driver's license restrictions, the sad fact is that none of these "solutions" addresses the root of the problem: a persistent and large income disparity between the United States and Mexico.

Even the most comprehensive and progressive immigration reform proposal in years, introduced this month by Sens. John McCain (R-Ariz.) and Edward Kennedy (D-Mass.), is more concerned with making U.S. immigration policy more humane than dealing with this income disparity. The bill crafts a guest-worker program -- creating new visa categories and quotas and a secure identification system for employers -- but provides only a vague indication that income disparity might be a problem or a responsibility to take on.

Why such reluctance? How can a proposal that purports to reduce the flow of illegal Mexican workers to the United States not take a stab at the root cause? Won't better conditions for immigrant workers here only be an invitation for more illegal migrants from Mexico, as the argument goes, as long as wage disparity remains unaddressed?

To alter income disparity, it is obvious that Mexico must reduce its development gap and raise incomes. What is just as apparent is that Americans do not feel, at least at the moment, that they have a responsibility or even an interest in reducing that gap through investments of money and expertise. They don't feel the same obligation they once felt, say, after World War II for Europe, or that the European Union took on when it bolstered its poorest members. Mexico and the United States may share a 2,000-mile border, but their sense of a shared future runs about two inches deep.

There is a strong sense in this country that Mexico's problems are of its own making, and must be solved by Mexico. That is why former Bush official Richard A. Falkenrath and others say a significant infusion of U.S. aid into Mexico is a "nonstarter." Indeed, Mexico desperately needs to collect more taxes and reform its energy sector and labor laws -- healing itself by removing structural constraints that make it more a Third World nation than the economic powerhouse it could become.

The North American Free Trade Agreement, signed more than 10 years ago by Canada, Mexico and the United States, was supposed to generate more jobs in Mexico, raise salaries and reduce people's incentive to emigrate. That proved to be wishful thinking. In fact, NAFTA has not generated the number of new jobs predicted, nor has it alleviated rural poverty in many areas of Mexico. That would require, according to an upcoming report on NAFTA by the Institute for International Economics, "a sustained period of strong growth and substantial income transfers to poorer states."

There are some in this country, a minority to be sure, who say Washington must get involved more directly. Otherwise, they argue, Mexico won't be able to reduce disparities for at least another hundred years. Among them is Robert Pastor, a former Carter administration official who has tirelessly argued for a North American Investment Fund. Pastor cites a 2000 World Bank estimate that Mexico would need $20 billion per year for a decade in essential infrastructure and educational projects to reduce that 100 years to 10.

Pastor is under no illusions that such a fund will be created any time soon. Certainly the Bush administration is not talking about any such ideas within the recently launched Security and Prosperity Partnership of North America, the latest ambitiously named project that won't even touch on immigration, although immigration is directly connected to security and prosperity.

The administration and Congress are under little pressure to deepen the U.S. commitment to Mexico, not when the public is increasingly fearful of and resentful toward immigrants, particularly Mexicans. But if anything, such sentiments prolong illegal immigration in the sense that they distract citizens and leaders alike into thinking that if you put up enough barriers, Mexicans will go away.  desdewash@washpost.com

Anti-Spanish Legends

Web de Anza http://anza.uoregon.edu/siteindex.html

I had always wanted to read the Diaries of these men who were in charge, being in Spanish of course, I could not read them. One day through my many researches I came a website that was recommended by a Park Ranger. There they were, Diaries written in English which had been Translated by the Oregon University. They have been the most exciting reading material, you just can't put it down. I recommend that all your readers take a look and see for themselves.
 
For me, it helped to comprehend what they went through and how vast it was!  They said if it had not been for the Indians they could not have succeeded. They taught them so much and in reverse the Spanish taught them many things. It is easy reading with footnotes of places and words we are not familiar with. You get to know the whole picture of what happened on the trail to better life for all.
Sent by Eva Booher  EVABOOHER@aol.com
 

Analyzing the sentence, they write that courts of Versailles and Madrid hailed the rebellion of the American colonists as godsend because:

1) they were ancient enemy , connoting a tribal mentality  > as if it had nothing to do with the present conditions,  English pirates were encouraged to raid, loot, and steal from the Spanish merchant ships.  The word privateers was used to describe this criminal activity. Francis Drake was knighted for his success.  Nor does that include the fact that  the colonies which had been established by the Spanish, such as St. Augustine, were under constant threat from the British. 

2) the Spanish were pleased because they could now attack the British  while her arms were tied   
Obviously, this image connotes the very cowardly act of hitting someone helpless, unable to defend themselves.  Spain is pictured as the bully, without a sense of noble fairness, while the British are presented as helpless, quite a twist considering the times.

3) the motivation of trying to hold on to the lands that had been explored and colonized for about 300 years is dismissed as simply get some revenge.

4) the use of emotionally-packed words and images to explain Spain's involvement,  humiliating defeats England had dealt them, in this case, implies in context that the Spanish were not gentlemen. Class was very important at that time, the upper class were considered superior and deserving of their position.  The text implies that the Spanish were lower class and could not take defeat in the noble well-manner way of a gentleman.  Instead, the Spanish were acting like the lower class, seeking  revenge for their humiliation

Within that one sentence, the authors have concluded that Spain (and its people) were vengeful, cowardly, uncultured and inferior, and for those reasons were in support of the American colonists. 

However, the expanded extract is factual, without the subjective intrusion of emotionally-packed words.  Go to Regiment  . .  or   http://members.cox.net/spanishlouisiana/history.htm

First Latino Hero during the American Revolution?

Mimi, 
A flyer from the Smithsonian that I picked up a while ago and which only now I have had a chance to concentrate on, notes that Francisco de Miranda (1756-1816) "is the first Latino hero of the American Revolution." Were you aware of this disclosure and wonder to what extent you agree with that statement.

JV     jvmart@verizon.net
7/28/2005 

Editor: This question was forwarded to Somos Primos readers with a special interest in the American Revolution.  You will enjoy the reasoning and answers, supported by facts, dates, and locations showing Miranda was a very poor choice by the Smithsonian for the First Latino Hero during the American Revolution.   Go to First Latino Hero

BOOK: Tejano Roots

Austin writer-historian, Dan Arellano presents " Tejano Roots" and brings to life how Tejano heroes died for the same reasons as the heroes of the Alamo in a battle many don't know about...The Battle of Medina...

DAVY CROCKETT Dying a warriors' death while swinging "ole Betsy" at the Alamo...wrong
TEXAS INDEPENDENCE Starting at Gonzales in 1835...wrong again
SIX FLAGS OVER TEXAS...still wrong
TEXAS RANGERS Straight-shootin, square dealing lawmen...dead wrong

SURNAME Lozano/Losano

TEXT ACCOMPANYING THE SHIELD:

The Lozano family of Spain and Portugal originated in the mountains of Leon and later branches of the family were established in Aragon Navarra, Asturias, Italy, Extremadura and Andalucia. They were noble descended from don Hugo Jose de Lozano, 1st Archbishop of Seville. The Lozano warriors gained great renown as the primary conquistadores del Reino de Murcia adn don Miguel Salvador de Lozano was recognized as "hijosdalgo" as the Royal Audience of  Zaragoza on 28 May, 1576 A.D. Don Juan Esteban de Lozano was ennobled as the Marquest de Casa Lozano. 

For valor in combat, don Alfonso Manuel de Lozano and don Luis Sebastian de Lozano were created Knights of the most Noble Order of Santiago (founded 1160 A.D. by King Don Fernando II to guard the Holy Sepulchre of the Apostol Santigo in Compostela from the Moors).

Don Carlos Tomas Lozano and don Ramon Ignacio de Lozano were created knights of Calatrava (founded 1158 A.D. by king Don Sancho III and confirmed by Pope Alejandro III in 1164 A.D. to wage Holy War upon the Arabs with fire and sword and, hasta La muerte).

Lozano caballeros were Conquistadores del Nuevo Mundo and descendants reside in the Americas.

Bibliografia: "Enciclopedia Heráldica"; "Nobilario Español"; "Linajes y Blasones de los Caballeros Hijosdalgo de España"

Sus Armas: Azure (blue) an armed arm argent, issuing from the dexter flank, holding a naked sword in the hand; in base three lance heads argent (white or silver), posed in fesse

The Pedro LOZANO married to Mariana de la GARZA in 1669 in Monterrey, Mexico is considered the progenitor of the earliest LOZANOs in Nuevo León. However, Pedro remained a mystery person because at the time of his marriage to Mariana, 2 October 1669, there was no information given as to his place of origin or the names of his parents. To the best of my knowledge , no document has been located in the Archives of Monterrey that has a clue to his predecessors, such as a will, a land record, or a limpiza de sangre.

In 1986, I started doing genealogical research. Using the Monterrey Protocolos edited by Israel Cavazos Garza, I compiled family groups working from the earliest Pedro LOZANO, forward. At the same time I worked with the 1910 U.S. Census records finding my paternal grandparents. I started working backward using the Texas marriage certificates of my parents and grandparents. 

Not being able to find the marriage of Laureano LOZANO and Isabel PENA, I felt triumphant when I finally made the connection for my great grandfather Laureano LOZANO through a baptism to the assumed parents of Laureano, Jose Antonio LOZANO married to Maria del Rosario GONZALEZ, married 19 August 1829. That made the connection back to the progenitor Pedro LOZANO and Mariana de la GARZA.

In their April/May 1994 issue, the Georgia publication, Family Tree surprised me by printing my Lozano lineage article. Another surprise was a letter dated April 18, 1994 from Avis Moore Rupert of Houston Texas which stated:

With both curiosity and doubt, I looked at the pedigree chart of John Robert Mayner III, Avis's son-in-law. There in the 5th generation was our same ancestor, Laureano LOZANO and Ysabel PENA, with a marriage date. I quickly mailed Avis a package of data, and was greatly surprised to receive a worried telephone call. Avis had gotten the marriage date off of an index of marriages in Monterrey and Laureano's parents were not the couple that I had given. She did not read Spanish so had not ordered the actual document. I quickly did and confirmed Avis's data. My lineage was from a Baltazar LOZANO and Maria del Refugio GONZALEZ. I had followed the wrong line. There were two Laureanos of the same approximate time period and, using just baptismal records and a "deductive jump," I had followed the wrong Laureano.

With a planned trip to Houston for the State Hispanic Genealogical Conference, Ophelia Marquez, always one to meet a genealogical challenge, lent her expertise and support to see if we could find the link before the October conference. Unfortunately, we hit a brick wall in the marriage of Baltazar LOZANO's parents, Francisco LOZANO and Gertrudis AYALA.

Francisco LOZANO and Gertrudis AYALA were married in Monterrey on 6 February 1792. Gertrudis' parents were listed, but Francisco's parents were not named. It was not uncommon at that time period for the name of the parents of a widow or widower not to be given, only the name of the deceased spouse. His first wife had been Rosalia TREVINO. No record of the marriage has been located.

However, a book purchased in Houston by Ophelia entitled 'Testamentos Coloniales de Monterrey" by Lilia E. Villanueva de Cavazos provided the answer. Soon after returning home, I got an excited telephone call from Ophelia. She had broken the line for me. In 1783 a Francisco LOZANO, makes his will stating that he is the son of Andres LOZANO and Antonia GONGORA, and that his first wife had been Rita de la GARZA. Among his children from his first marriage was Jose Francisco who was married to Rosalia TREVINO. The father's will provided a positive identification of his son Francisco because he gave the name of the first daughter- in-law.

With that crucial bit of information found by Ophelia, previous Monterrey Protocolos data, Paul Guerra's dispensation book, and Ophelia, we took the line back again to the original Pedro LOZANO and Mariana de la GARZA.

But the support and networking of friends and relatives does not end, nor did the Lozano line.

Jaime Holcombe, doing research in Zacatecas, found a will that enabled the descendants of the LOZANO line in Northeastern Mexico and South Texas to find their way back to Spain. In a letter to Ophelia, Jaime was kind enough to send along the following to me:

"Before becoming immersed (and drowned) in the next record, let me say that in these records, when referring to the provinces of Nueva Galicia, Nueva Vizcayo and Nuevo León, the scribes would frequently omit the "Nueva" or "Nuevo." It is important to say so, because it's for Mimi Lozano Holtzman. A son of the maker of the will was living in  (Nuevo) León. as I see it. If these aren't her LOZANOs, then the Pedro  LOZANO in the entry will have been the root of part of the many LOZANOs there, unless of course, he died without seed".

Ophelia and Raul were both positive that it was my line and proceeded to analyze the will that Jaime sent. I was in state of awe and busy preparing "Somos Primos."

The will was dated in Zacatecas on 9 September 1674 and was written by a Pedro LOZANO. 
The will states:

Jaime Holcombe also states that if the man's son Pedro LOZANO were in Spain, he wouldn't have said that to maintain the inheritance "send letters or go in person". Why should they, if Pedro was to become the next owner of the "mayorazgo"? He'd have said "send Pedro a 'recaudo' (message) so that he can go and claim the land". Also, the probability of returning to Spain versus resettling in Nueva Espana is small.

Below is my direct line pedigree.  You can see I still have a several marriages to find. 
12 generations from my father Catalino Lozano to Pedro Lozano of Spain born circa 1555.

Galvez Patriots

Lorenzo's Revolutionary Quest by Lila and Rick Guzman
One of the book's strengths is its depiction of the cultural diversity (French, Spanish,
 Choctaw, etc.) that was vital to the revolutionary cause . . ."      School Library Journal

Now, in this sequel to Lorenzo's Secret Mission, the intrepid young adventurer is back to fulfill his commitment to the American Revolution.  When General George Washington names Lorenzo a captain in the Continental Army, he is sent on another challenging mission: to purchase 500 head of cattle in Texas from the Spanish.  With Colonel De Galvez's aid, Lorenzo struggles to herd the cattle and his soldiers to the Mississippi River via King's Highway - a rustic dirt road through the provinces of Texas and Louisiana.

Once again, Lorenzo finds himself charged with a life-threatening quest, a quest that will bring him face to face with the  notorious renegade rustlers of the southwest under the command of the menacing Chien d"Or.  And just in the shadows, waits "Saber Scar" - the man that holds Lorenzo responsible for his capture and imprisonment - whose escape from prison is one short breath away.

Published by Piñata Books
Please contact authors for more 
information: lorenzo1776@yahoo.com
                   Office: 512-388-7800

Please click for information on authors.

Mimi,  

A flyer from the Smithsonian that I picked up a while ago and which only now I have had a chance to concentrate on, notes that Francisco de Miranda (1756-1816) "is the first Latino hero of the American Revolution." Were you aware of this disclosure and wonder to what extent you agree with that statement.

JV  jvmart@verizon.net
7/28/2005

I sent out the follow email:   Good morning my dear Revolutionary War experts . . . .

Will you please respond to Dr. Martinez's query. I think your responses will make a good article. Your response need not be long, three or four paragraphs. Be sure and include your credits and justification for speaking on the topic. I think we can have something pretty powerful to share.

JV is Dr. Joe Martinez, Senior Consultant, Department of Energy, D.C. He has been actively involved with SHHAR and Somos Primos for over ten years, and pushing for Hispanic historical recognition in DC for much longer than that.

God bless you all, Mimi

Dear Dr Martinez

My initial reaction was one of surprise, to the fact that the Smithsonian Institution could have committed such an injustice. The contributions of Don Francisco de Miranda to the American Revolution cannot be denied; he fought in the Battle of Pensacola under the command of Spanish General Don Bernardo De Galvez, as the aide-de-camp of Spanish Field Marshall Juan Manuel de Cajigal, and wrote a diary of the campaign. He also he played a distinguished part in the combined Spanish-American attack and capture of the Bahamas. That being said, there are others more meritorious of such an honor as being the "First HISPANIC hero of the American Revolution" The term "Latino" does not apply here at all.

I believe the King Juan Carlos I of Spain settled the matter long before it came to our attention. This was back in 1976, when in June that year, he inaugurated a statue of General Don Bernardo de Galvez not far from the Smithsonian Institution on Virginia Avenue, during the celebration of the Bicentennial of the United States. The monument is on a plaza located beside the U.S State Department and it serves, to this day, as a reminder of the assistance given by Spain and her colonies to the conflict.

"King Juan Carlos' words that day ought to be even more clarifying. That is why I have taken the liberty of including them here.

On unveiling this monument to Bernardo de Galvez, the great Spanish soldier whose contribution was decisive for the triumph of George Washington's armies in their struggle for American independence, I should like to call to mind very briefly the brilliant and courageous campaign he carried out in the lands bordering the Lower Mississippi. Apart from being a masterpiece of military strategy, the conquest of Western Florida was the blow that permitted the final victory of your armies, the end of the war, and the birth of the United States, since it considerably lightened the pressure of the English in the war against the American settlers who were fighting for their independence.

Years later, Bernardo de Galvez was appointed Governor and Captain-General of the lands of West Florida, and married a creole from New Orleans, a city he loved as if it were his own. Galvez always felt himself to be just another American. My ancestor, King Carlos III  who kept up correspondence and exchanged gifts with your first President, gave Galvez the right to use a coat-of-arms bearing the heraldic motto: "I alone."  In this way he wished to honor the heroic conduct of Galvez when he forced his way, with one single vessel, into the Bay of Pensacola and succeeded with his troops, in compelling the English garrison to surrender. "

Like I said before, I think this ought to settle the matter of who should be honored, perhaps not as the first because Galvez was not, but as a matter of fact, neither was Miranda, but as the most important Hispanic hero of the American Revolution.  Aside from the statue in Washington D.C., Galvez has been honored by the U.S. Postal Service which issued a stamp in 1980, commemorating Galvez's triumph in Mobile 200 years before.

I am a history researcher, reenactor of the Spanish forces of the American Revolution for 12 years now, and the originator, investigator, drafter and presenter of Maryland Senate Joint Resolution # 2 on the Hispanic Contributions to the American Revolution, which was adopted on April 8, 1997, by the Maryland Legislature.  I also collaborated with the "Cobblestone" history magazine issue on "Spain and the American Revolution" which was published in November 2000.

Saludos!

Hector Diaz hldiaz60@hotmail.com

FROM: Jack Cowan, President, The Texas Connection to the American Revolution

Miranda was born on March 28, 1750 in Caracas and was educated in Spain. His military career started in Morocco in 1774 and he was not transferred to America until 1780. He was made aide de camp to the governor of Cuba and served under Juan Manuel de Cagigal and served in the battle of the Bahamas. He acted as interpreter between Commodore Alexander Gillon, the captain of the American frigate South Carolina during that "non-battle" at Providence with Britain. He may have been the cause for the dispute that caused Gillon to leave Cagigal (at Providence) there to fend for himself and delayed the return of that Spanish military and navy to Cape Francois. That was the kick-off point for the invasion of Jamaica, the most important objective in the Caribbean. This invasion did not take place and the blame was placed on Cagigal and Miranda and the military career of both was all but over. Miranda wound up in North Carolina in 1783 and toured the United States.

He later traveled to Europe and joined the French Army and soon fell from favor there and was thrown in jail. He then sailed back to the U.S. in search of help to start a revolution in Venezuela (he was able to induce two hundred or so men in New York) and the rest is well known history.

The word Latino comes into question and by broad terms would include Peter Francisco who fought with Washington in 1777 at Brandywine. Francisco was kidnapped at a young age and set ashore in Virginia most probably from the Portuguese-held Azores. He was truly the biggest hero of the American Revolution (even according to General Washington).

But if blood Spanish is what you want, the General himself has to be declared the first Latino hero of the American Revolution. Yes, that's what I said. Genealogy tells us that Washington was a descendent of King Ferdinand III via his daughter Elaine of Castile who married Kind Edward 1st and that makes him blood Spanish and the answer to your query.

I hope you can find an answer in there somewhere..........  Jack Cowan

FROM: Michael Hardwick, President Soldados de Santa Barbara, California

I’m with you Jack.  I have a copy of the book Francisco de Miranda, A Transatlantic Life in the Eye of the Revolution by Karen Racine.  I find little to recommend this man other than he was a gadabout traveler and seemed to hobnob with many important men of the time, including Washington, Hamilton, and others. The book refers to him as an amalgam of George Washington, Casanova, and Baron von Münchhausen.  He was a Spanish military officer for a number of years and simply walked away from it, having served at the battle of Pensacola.  This man appears to be no more than a renowned traveler, and facilitator.  My vote goes to the doer.  That would have been Bernardo de Gálvez who without a doubt made a lasting contribution to the American Revolution.  

Michael Hardwick, President Santa Barbara Soldados
Santa Barbara, California

FROM: Paul Newfield, Historian, Genealogist, Historian

Sorry Folks,  I have to plead basic ignorance on this one. Wikipedia  is my best/quickest source on Francisco de Miranda.  http://en.wikipedia.org/wiki/Francisco_de_Miranda

One other website that I looked at said that Francisco de Miranda was at Pensacola, and led the Spanish troops when Pensacola surrendered. (However, we should not forget that for the victory at Pensacola, the Spanish King tapped Bernardo de Galvez for recognition, granting Bernardo the motto, "Yo Solo"). 

It is, on its very face, rather strange that Francisco de Miranda should be promoted as "the first Latino of the American Revolution" ["Latino" - certainly a very strange word for the late 18th century], when it was Bernardo de Galvez, "Yo Solo", who carried the day in Pensacola. 

Also, If Pensacola is where Francisco de Miranda first earned his spurs, then Pensacola was about 2 years AFTER the Spanish capture of Baton Rouge.

Credit, where credit is due, but I suspect that there is a good reason why Francisco de Miranda star does not shine as brightly in the U.S.A., as it does in, say, Venezuela.

Lastly, one of  the other HUGE differences between Galvez and de Miranda was that Galvez was a "peninsular", and de Miranda was a "creole".

My $0.02  -- Paul Newfield

Addendum: Matias de Galvez - father to Bernardo and brother to Jose - was the man who initially organized the military recruitment of the Canary Islanders for Louisiana in c.1778.  He was eventually replaced by as jefe of the recruitment by Andres Amat de Tortosa who brought the recruitment to a culmination. in about 1778-79, when 700 Canary Islands recruits and their families (more than 2000 people total) left the Canary Islands, bound for Louisiana.  This group is MY personal link to my own Spanish heritage.

Paul Newfield    (New Orleans, La.)


FROM: Granville Hough, Ph.D. Author of the 8 volume, Spain's Patriots of the American Revolution, in its 1779-1783 War with England. 

 I am Professor Granville W. Hough, and I have studied Spanish participation in the Revolutionary War for about ten years.  Of course, I have read the life of Miranda by William Spence Robertson, University of NC Press, 1929, but never would have concluded he was the first Latino hero of the American Revolution.  Few Americans knew the name at that time.

  I would absolutely agree with General George Washington that the first Latino hero of the American Revolution was the representative of the Spanish government in Philadelphia.  When this gentleman died during the war, General Washington made sure he received full military and diplomatic honors as an Ambassador (even though he was not), and he may have sent General Baron von Steuben to assure it was done properly.

This is my initial reaction, and I will have to get into some references to get the gentleman's name and title.  It should be well known to other historians. 
Granville W. Hough.

Addendum: George Washington's choice of the "first Latino hero of the American Revolution" would of course have been Juan de Miralles y Trajan/Troyllón, who died in 1780. He had been a Havana merchant, but became the Spanish observer at Philadelphia from 1778 to 1780. I show that authors Abbey, James, and Cummings each discussed some aspect of his work.

There is another way to think about it, beyond the 1775-1783 period. If you think of the fifty year period from 1775 to 1825 as the Great Revolution of the Americas, when European rule was overthrown, then Francisco de Miranda might rank with Simon Bolivar in the sense of first of the greatest or second of the greatest. If first meant in real

time, relating to American independence, Miranda does not compare with Miralles, Could the Smithsonian writer have gotten the two people confused?  Granville W. Hough.


FROM: Alex Loya, Ph.D. author of book "The Continuos Presence of Italians and Spaniards inTexas as Early as 1520"

Hello,

I believe that to name Miranda as the first Latino of the American Revolution is a tremendous injustice to those whose contributions were much greater. It is to misdirect history now that the history of Spain and her children in American history is being brought to light. That is a tragedy. First, I would have to agree with Mr. Cowen and Mr. Newfield that to designate him as the first "Latino" is not only strange for the 18th century, it is also  a misnomer that will, again, misdirect  history to the wrong population group. 

"Latino" is a term that in today's context erases the the true ethnic and racial identity and heritage of both Peninsulares and Criollos, full Spaniards born in New Spain (as opposed to mestizos, mulattos, pardos, genizaros etc.)who made up the vast majority of the population of Northern New Spain, including Louisiana and Texas.  That term also erases the heritage of many who were hispanicized but who had their origin in other places like Juan Seguin whose heritage is in France, or Jose Cassiano whose heritage was in Italy (I am just using them as an example, they are from a more recent historical period). Bernardo de Galvez was the man who was giving aid to the American Colonies before Spain got involved in the American Revolution.  Bernardo de Galvez built gunboats to patrol the Mississippi River when the British began to fortify themselves along the River. Bernardo de Galvez was the man who mustered the Army that defeated the British all along the Gulf Coast. Bernardo de Galvez was the one who sent emissaries to Domingo Cabello, governor of Texas, to arrange for and to legalize the export of thousands of head of cattle to feed the American Revolution. Bernardo de Galvez is the one who opened up the Mississippi River system as a back door to counter the British blockade of the East Coast.  Bernardo de Galvez defeated the British in Baton Rouge, Manchac, Mobile, Pensacola, St. Joseph, Michigan, St.Louis Missouri,Illinois etc. To credit Miranda is to discredit the contribution of Spain once again because he hardly did anything at all compared to Galvez. To credit Galvez is to credit Spain and her children and to force recognition of the major contribution he led in all these places and not just one battle. Bernardo de Galvez should be recognized by the Smithsonian and the U.S. Congress and all Americans NOT as the "first 'Latino' to contribute to the American Revolution", but as "the Spaniard General, Governor of Louisiana, who led the major contribution of Spain in the American Revolution".  To do otherwise is to discredit Spain's contribution, mislead history and misidentify the majority of the participants in the North American theatre of operations. I am the author of the book "The Continous Presence of Italians and Spaniards in Texas as Early as 1520".  I am a Doctor of Theology, which I pursued for personal enrichment, I hold two Master of Divinity Degrees, one of which is from New Orleans Baptist Theological Seminary where I was invited to the Ph.D. Fellowship. I have been instructor of Systematic Theology and Biblical Studies. I am currently training with the U.S. Army and I am in the process of becoming the Chaplain for the Special Warfare Instruction Center, Special Forces Operations Command, Airborne, Fort Bragg, S.C. I hope the Smithsonian corrects its mistake and gives credit to whom credit is due. One more thing, the King of Spain granted that Bernardo de Galvez, not Miranda, could have the words "Yo Solo" (I Alone) inscribed on his coat of arms specifically because of his contribution to the American Revolution. Alex Loya

I believe the history of Spain and her children as it pertains to the history of the United States should be widely distributed and known, period, giving the proper honor to both Miralles and Galvez and all the others. Galvez and Miralles should not be turned against each other, they contributed together to the American Revolution, and together they should be honored, as well as all the other leaders, and the rank and file whose descendants now live in the bayous of South Louisiana, my home state, and the old colonial towns of Texas, my fathers' land, who by and large are today scattered.   It seems to me that the "who is first" discussion is the proverbial fruit of discord thrown at our table.  I propose that we direct the Smithsonian's attention, and the  Library of Congress and whoever else, to not throw a bone at Spain and her children by noring one man, but that they make public the whole story, honoring all involved.  

If indeed George Washington had some roots in Castile, that should also be published, I am happy the third and final edition of my book is not yet ready for the printers.  Once again, I propose that we pressure the Smithsonian to not honor one man's contribution, but the full contribution of Spain, Louisiana, Texas and the rest of the Southwest, not forgetting those from other places who also helped, being careful to keep it a United States of America history.  What say you? Or, rather, what say ya'll? Pro Deo et Patria (For God and Country), Alex Loya 

FROM: Bruce Buonauro, Performer

Hello Dr Martinez,

My name is Bruce Buonauro. I'm a historian and graduate of History, education and theatre from Cal Poly Pomona. I have a program from the last ten years. I've written and been  portraying  called Bring Early California to life in a dramatic and educational means. I theatrically portray Padre Junipero Serra and Bernardo de Galvez. This program is what I'm now basing my Masters Thesis on.

I'm presently performing and creating a dramatic reading based upon the life of General Governor Bernardo de Galvez   The afore mentioned men is why this country exists in the world today. California alone as we all know (except for the last few years)  is a power among the world, all because these men were such self-sacrificing individuals. I stand with my fellow performers, if we continue to rewrite history, the truth will be lost forever ! There's been enough of that. Good day and thank you for your time.

Sincerely, Bruce Buonauro  
Bring Early California to Life
BABSBOY-1@worldnet.att.net
http://www.history-alive.com



FROM: Lila and Rick Guzman, Co-author of Lorenzo Series (Somos Primos, August 2005)

Lila holds a Ph.D. in Spanish literature (specialty: Modern Peninsular) and was an officer in the Navy.  My assignment at the Defense Language Institute was to teach native speakers how to teach their language to Army/Navy/Air Force/Marine personnel. 

Rick is a criminal defense attorney in private practice.  He was born in Galveston and served in the U.S. Army as an officer, assembling nuclear bombs.  He is a graduate of Rice (BA, History) and the Univ. of Houston (JD).

Dear Dr. Martinez:

It appears that you have a time crunch, so here goes: My initial reaction was to ponder the word "first."  I would put Bernardo de Galvez first.

My area of expertise is Don Bernardo.  In Sept. 1776, he sent a flatboat flotilla from New Orleans to General Washington (via the Mississippi and Ohio).  The supplies on board consisted of 9,000 pounds of gunpowder, along with cloth, muskets, and medicine.

One thousand pounds of Spanish gunpowder went with George Gibson by ship to Philadelphia.

It has always been my impression that Don Bernardo was ahead of the curve. Spain did not declare war on Great Britain until 1779.  But from 1776 on, Don Bernardo was doing covert operations to supply Washington.

In fact, some think that the dollar sign came from the Spanish emblem on Spanish pillar dollars.  (A pillar with a banner around it.)

So, I don't want to belittle anyone involved in the American Revolution, but Bernardo de Galvez forced the British from the Gulf area.  He opened a second front that pulled British troops and supplies from the original thirteen colonies.

Galvez reflects qualities that are quite admirable and should be encouraged with our young people. When he learned that the people of Pensacola--his British enemies--were low on food, he sent them flour. How many people feed the enemy?

When he was in northern Mexico as a young army officer, he captured some Apache youths.  What did he do? Sent them to school in Mexico City. He believed that you should give your heart to God and your hand to man.

Addendum: Hello, everyone. OK, when Rick got home from work, I clued him in on the discussion we've been having. 

Rick just handed me a map that Robert Thonoff sent us.  It shows the future US in 1779-1782.  The following places existed:  San Francisco, San Jose, Monterey, Santa Barbara, Los Angeles, San Diego, Tucson, El Paso, Santa Fe, San Antonio de Bexar, Nacogdoches, Natchitoches, St. Louis, Natchez, Baton Rouge, Mobile, New Orleans, Pensacola, St. Augustine--and a few others. 

I have run into people who have told me that nothing significant to the American Revolution took place outside the original 13 colonies. Besides being myopic, that's just plain silly. 

So I suspect this business about Miranda is because he was in Philadelphia and the 13 colonies.  For that matter, there were 15 British colonies in 1776.  The original 13 plus West Florida and East Florida. We don't hear much about them because they were happy with King George and did not join the war.  The war came to them, thanks to Don Bernardo de Galvez.

Folks, we have got a lot of work to do when Miranda gets "first Latino hero" status. It sounds like someone is relying on Miranda's memoirs and in the writing business, we have a saying:  Every man is the hero of his own journey.

Giving the honor to Miralles gives me no heartburn. But when Miranda is listed somewhere as leading the charge into Pensacola when it was clearly Galvez--that's where I do indeed have heartburn.

I'm the kind of woman who stands by her man.  Galvez arrived in New Orleans in early 1776.  By mid-July he was itching to send supplies to the rebellious colonies.  By Sept. 1776, the supplies were on their way upriver.  He was a steady provider of war supplies.  He and Oliver Pollack helped finance George Rogers Clark's expedition in Indiana & Illinois.

As I said in a previous email, I don't want to diminish the contribution of others.  But I don't want "my" guy overlooked either.  Lila

Addendum:  I was shocked by the initial email to see that the Smithsonian was calling Miranda "the first." When you say something like that, you'd better be able to back it up with fact.
They can't.  Galvez was on the job in 1776.  And if you want to get really technical, he got his supplies from Gardoqui in Bilbao, Spain.  Does that put Gardoqui ahead of Don Bernardo?

The writer of the brochure should have simply said:  Francisco Miranda, Hero of the American Revolution. If people can't figure out that "Francisco" and "Miranda" sound Spanish . . . well . . . In my humble opinion, Lila

Viva Galvez! Lila and Rick Guzman
Lorenzo1776@yahoo.com


FROM:  Joe Martinez

Dear Friends,

Your responses have been most magnanimous and I am deeply appreciative.  Thanks to Mimi Lozano I have had an opportunity to include in my reading a foray into that history that has a bearing on my antecedents to whom I owe so very much.  My professional concentration throughout my career has been dedicated to science and technology and even the history of that subject has been too far removed from my reading.  I can't evaluate to what extent I will be able to fill my void on U.S. Hispanic history; however, the industry and contribution of U.S. Hispanics to the health, welfare and security of our nation has loomed large in my interests and blame my father for the result.  It was communicating his sense of pride to me of being a Mexican that me to avoid falling a victim of internalized oppression.  God love him and may he rest in peace. 

I view our knowing our history as tantamount to the advice source of which has been attributed to the Alice in Wonderland work, viz., "If one doesn't have a roadmap, it doesn't matter where one is going." (sic)  In an more ideal national environment, Hispanics would know where they came from and be better prepared, in my view, as to where they are going.  After all, it is projected they will be near 30% of the U.S. population in 20 years.  Such an outcome could only do well for our country. 

With the above as background, please note that I paid attention to the dual language flyer emanating from the Smithsonian and queried the citation found in that flyer, to wit, "Franciso de Miranda (1756-1816), first Latino hero of the American Revolution."  The undated flyer carries the title, "Our Journeys/Our Stories:  Portraits of Latino Achievement".  It includes what appears to be the name of an author, a name and affiliation that would surprise you; however, you must pardon me for not revealing that information since I feel it should have been the Smithsonian which bears the responsibility for the error.  I hope to prepare a summary of your responses with the appropriate Smithsonian officials. 

As for identifying one as Hispanic the contents of the flyer continues a trend to stretch the limits to attract visibility.  Admittedly, credit is due Spain since without it, Hispanics would not be.  More than one observation has shown non-Hispanics have been claimed as Hispanics as a means to draw attention with a fervor that had led to unjustified errors and it seems likely such actions will continue short of better vigilance.  The tendency to highlight where highlighting is not justified can sadly be attributed to internalized oppression.  There are so many individuals that are deserving of distinction but we apparently fail to know who they are. 

In sum, I hope to summarize your responses and present the summary to the Smithsonian officials to become more aware of a need for quality control.  In the meantime, I offer you my best wishes to continue on your work and extend my most sincere appreciation for your cooperation.  I would like to make the proper citations as to the sources of the information in the summary and am beholden to you to disclose to me your full name and affiliation as you wish I refer.

JV Martinez jvmart@verizon.net

ORANGE COUNTY, CA

September 3rd, VOCES DIFERENTES 

Homeward Bound Eagles by Henry Godines

Print size 23 X 29 inches.  Open edition signed by the artist.
Edition of 150 co-signed by Col. Blakeslee and Col. Pisanos.
Original oils on panel 24 X 36 inches, no longer available.

The Caged Chameleon, 
1505 N. Main Street, Santa Ana, CA  92701
For more information, please call 714-679-1165

September 15  "Latino Blood, American Hearts"  
Eddie Martinez power point presentation chronology of the Hispanic/Latino American's military contribution to the protect and development of the United States.

California State University, Fullerton, 
800 N. State College Blvd. 
Fullerton, 92831
1-2 p.m. Titan Theater, no fee

For more information, please contact:
Tammy Camacho, Coordinator, 
Chicano Resource Center
Cal State Fullerton PLS 170A & 171
714-278-4391
tcamacho@fullerton.edu

 

Weekly help on Friday mornings available for Hispanic Family History Researchers.  
by Viola (Rodriguez) and Charles Sadler, SHHAR Board members 
Anaheim Family History Center, 440 N. Loara St. (rear) 
Please call 714-533-2772 on Fridays, between 9:30 and 12 noon.

Viva Las Americas celebrates Hispanic Heritage Month at PIER 39 on Saturday, September 17, 2005. This festive event will showcase Orquesta La Moderna Tradicion, and dance performances commemorating the artistry of Mexico, Central and South America. Mariachis strumming their guitars serenade visitors as they stroll throughout PIER 39. Fun for children includes traditional Latin American craft-making and face painting. For further information, please phone PIER 39 at 415.705.5500

Please contact me if you have any additional questions. ellen@iarchitects.com  (Ellen Griffith)

CALIFORNIA

Thomas Pico, Dies
Great-grandson 
of last Mexican Governor of California, 
Pio de Jesus Pico

  Pico Hotel, 1869

Portola Expedition, 1769-1770
http://anza.uoregon.edu/costanso.html
Sent by Eva Booher  EVA BOOHER@aol.com

Diary of Miguel Costanso, August, 1769 - January, 1770

Diary of Engineer Miguel Costansó of the exploratory expedition to northern California under the command of Governor Gaspar de Portolá (July 14, 1769 ­ January 24, 1770), from San Diego to the vicinity of Monterey Bay and back. The purpose was to establish a settlement on Monterey Bay and although the Expedition bypassed their goal, they discovered the San Francisco Bay. The purpose of the diary, which Costansó compiled at San Diego from his notes on February 7, 1770, was to make an official report to the Viceroy of New Spain, Carlos Francisco de Croix, and ultimately the King of Spain, Charles III. This edition is based upon Frederick J. Teggart's The Portola Expedition of 1769-1770: Diary of Miguel Costanso, 1911.

7/14/1769 : The Portolá Expedition leaves the newly established Presidio of San Diego in search of
        Monterey Bay. 
9/8/1769: Some Expedition members have a close scrape while bear hunting
10/31/1769: From a high point the Expedition members view the magnificent San Francisco Bay, its
         islands, and its enormous river for the first time
11/11/1769 : Finally convinced they have gone too far north, the Expedition turns back to the south. 
12/5/1769 : Frustrated and running low on provisions they have still not located Monterey.
12/10/1769 : After erecting a cross on the beach and placing a message at its foot the Expedition
          heads back to San Diego.
1/24/1770 : The explorers arrive at San Diego and happily find the infant establishment still intact.

My Mother, Margarita Picon Sanchez

by Carlos Ray Gonzalez

Sara Garcia, seated was a Mexican movie actress for many years, having played with Cantinflas, known as Mexico’s Charlie Chaplin, in "Ahi Esta El Detalle"

Margarita Sanchez, was as an extra for many movie studios, having worked in the movie with Charleston Heston in " The Ten Commandments", very few movie clips show her in some movies she worked in, but in this one she can be seen, as the lady in black, dropping some straw in the mud pit that Heston was in as a slave, played Moses in this great movie.

Legendary silent film director Cecil B. DeMille didn't much alter the way he made movies after sound came in, and this 1956 biblical drama is proof of that. While graced with such 1950s niceties as VistaVision and Technicolor, The Ten Commandments (DeMille had already filmed an earlier version in 1923) has an anachronistic, impassioned style that finds lead actors Charlton Heston and Yul Brynner expressively posing while hundreds of extras writhe either in the presence of God's power or from orgiastic heat. DeMille, as always, plays both sides of the fence as far as sin goes, surrounding Heston's Moses with worshipful music and heavenly special effects while also making the sexy action around the cult of the Golden Calf look like fun. You have to see The Ten Commandments to understand its peculiar resonance as an old-new movie, complete with several still-impressive effects such as the parting of the Red Sea.

After their marriage, Grandma Reyes told Grandpa Jose, I do not want my children born in Mexico, so they came to United States about 1909, left parents and other relations behind and never looked or came back, where they first came too is unknown, some of the lessons we all should learn, get to know who your Ancestors are, before it’s to late, by then you have lost a lot of your family history, that years later maybe very important to you.

Known is that the Sanchez family lived in the state of Kansas, after coming into the United States, working for the Railroad, and traveled, having children in Kansas, Wyoming, Missouri, Colorado and rested in Arizona, where Jose Sanchez became a business man, in the distribution of fuel products, Gasoline and Coal oil, best known as Kerosene, used to light up lanterns to homes without electricity in those days, in Tucson and the near by cities of Tucson, Arizona.

Later by 1936, they came to Calif. having sold his business to the Elias Family, that also owned a Ranch in Arivaca, Az., mention in a story of The Moyza family and Moyza Ranch. In two of Somas Primos of Jan. 2004 and Apr. 2005, and the story on my father "Rafael Mejia Gonzalez" in July 2005. In California, in East Los Angeles on Michigan Aveue, he opened a business making tortillas, tamales, and sold mesa and all it’s products to make tamales.  On Sundays my father prepared and sold Menudo.

A touching story of their daughter Elvira Sanchez born Sep. 7, 1911, in Whitington, Kansas, died Jan. 9, 1922 in Tucson, Az.   David Sanchez born Sep. 8, 1920, in Tucson, Az , died there on Feb. 16, 1922.

The story goes that he died of sadness, before he was born Elvira had asked Grandpa Sanchez for a baby doll, so he said alright I will get you one, not long after that, David was born and Grandpa Sanchez told Elvira, here is your doll, it’s yours to take care of it, so Elvira from that day, took care of David, fed him, bathed him, whatever David needed she was there  

When Elvira died, David became very sad, always looking for Elvira, not understanding why she wasn't there..  A little over a month later, little David died. Grandpa Sanchez came home from work and asked for David.  Grandma Reyes said he’s under the bed.  David used to get his bottle and go  under the bed.  They found David under the bed, but he had died.  No one ever found out what he died of, except the family believes he died from sadness for Elvira who was no longer there to care for him. David died 38 days after Elvira died. He had lived about 1 year and 4 months and 26 days. Elvira came back for her doll.

Jose and Reyes Sanchez had Eleven children, all past on except one aunt and my mother, who now at 91years old is living with five generations.

This was taken at our Family Reunion at the Grant Rea Park, in Montebello, Ca. 1992.

Right to left, one of Christina’s daughters standing next to my mother Margarita Sanchez, her daughter Hortencia "Tencha" my sister holding the baby boy, Hortencia’s daughter Christina, and Christina’s daughter Roxanne mother of the baby boy and two other sons.

Carlos Ray Gonzalez

The Pomona Valley (California) Genealogical Society is celebrating its 50th year! They are one of the oldest in southern California. It serves many communities in the area and supports the fine genealogical collection at the Pomona Public Library. The Society has published numerous booklets of genealogical information gleaned from early California records. Its recent celebration party held at the Pomona Public Library included citations from nearby cities and politicians, guests representing other societies, dignitaries, current members, and two of the society's earliest members. Several display cases in the Library were available for the group's use for several weeks. Attendees were given tours of the library's special collections. It was a nice send-off into the next fifty years!

MOYZA FAMILY
Shared by Carlos Ray Gonzalez

Eufemiano DURAN MOYZA Angelita Miranda Mejia
My Grandmother Desidera Mejia Gonzalez is the sister of Angelita.

Ramon and mother Dolores ROBLES and sister Ramona MOYZA
Home in 1860 census was Los Nietos, Ca.

Children of: Mirjildo ( MOISA ) MOYZA and Maria Ramona DURAN.
Florencio DURAN ( MOISA ) MOYZA  b: abt. 1839 in Ca.
Married Martina BONILLA ( S ) on Oct. 13, 1866, 
Her parents was, Francisco and Leonicia MENDEZ. Natl. del pueblo de Imures, Sonora, Nexico.

Children of: Florencio and Martina BONILLA MOYZA.
Daughter: Placia Eulalia b: Feb. 03, 1872, baptism was at Santa Inez on Mar. 11, 1872,
Padrinos was Justo LOPEZ and Patricia Valenzela

Daughter: Maria Ramona de Los Dolores, b: no age.
Baptism, Apr. 02, 1874 in Mission Santa Inez, Ca.
Padrinos, Jose LEYBA and Isabel LEYBA, by Rev. BASSO 

Son: Jose Maria de Jesus b: Mar. 09, 1876. Baptism, Apr. 01, 1876, 
by Rev. LYNCH, in Mission Santa Inez, Ca.
Padrinos, Reyes Cervantes and Manuela GACOBA de CORRALES. 
Note: Father named as Lorenzo ( MOYSA ) MOYZA and the mother Martina BONILLA. Same as with Maria Ramona de Los Dolores.

Daughter: Maria Esperanza b: Dec. 29, 1877 to Florencio and Martina ( Bonia ) BONILIIA. Baptism, Feb. 14, 1878.
Pardinos, Urbano LOPEZ and Luisa CORRALES, Mission Santa Inez. Son, Rafael  
b: no age given, baptism, June 05 1880, son of Florencio MOYZA and Martina ( BONIA ) BONILLA.
Pardinos, Miguel ACOSTA and Petra MOYZA.

Petra DURAN ( MOISA ) MOYZA b: abt. 1840 in Ca. 
Marriage of Petra DURAN ( MOISA ) MOYZA to Florentino AGUIRRE.
Children of: Petra and Florentino AGUIRRE.
Manuel Maria AGUIRRE b:May 21, 1871 Baptism, Mission San Luis Obispo, Ca. Aug. 04, 1871. Note: names listed as Florentino AGUIRRE and

Petra ( Rita ) MOYZA, parents as Hermanegildo MOYZA and Maria Ramona DURAN
Antonio De Jesus AGUIRRE b: Feb. 10, 1877, baptism Mar. 11, 1877, by Rev. LYNCH, Mission Santa Inez.

Petra, became a widow and married Francisco VELDEZ on Dec. 19, 1878 of Sonora, son of Dolores VALDEZ and Pilar LEON. Witnesses was Jose CORRALES and Luisa CORRALES of Santa INEZ, Ca.  Note: Census shows Petra as born in 1840, marriage to Francisco VELDEZ shows her as age 33, which makes her born in 1845 ??.

Margarita DURAN ( MOISA ) MOYZA b: abt. 1848 in Ca.
Eufemiano DURAN ( MOISA ) MOYZA b: Oct. 31, 1855 in San Luis Obispo, Ca.
d: May 29, 1940 in Arivaca, Az. Pima Co  Home listed as Los Nietos, Ca. in census of 1860.Los Angeles, area.

Marriage 1 of Eufemiano DURAN MOYZA
Dolores BONILLAS ROBLES b: abt. 1860 in Ca.
Childern of: Eufemiano DURAN MOYZA and Dolores BONILLAS ROBLES.

ROSA Ramona ROBLES MOYZA, b: Aug. 08, 1880 in Santa Inez, Ca.
Her baptism by Rev. LYNCH on Nov. 02, 1880, 
Padrinos was Jose Antonio OLIVERA and Maria Mercedes OLIVERA.

Ramon ROBLES MOYZA b: Feb. 23, 1883. Tubac, Santa Cruz Co. Az. 
D: Jan. 26, 1956 (1) M: Epolita Silva Jun. 1909, 
after her death, married (2) m: Hortencia Silva, her younger sister.

Other Related Moyza Families

San Gabriel Marriages book III # 119. Oct. 13,1866 LORENZO MOISES, 24, de Hermenegildo y Maria Ramona Duran; con MARTINA BONILLA, 14, de  Francisco y Leonicia  Mendez, natl. del Pueblo de Imures, Sonora. Domingo Adrad or Arras?? y Paula Cruz, wits. Basso.

Santa Ines Baptisms 2015) Mar 11,1872.by Rev. Basso at Los Alamos Rancho. MOYSA, PLACIDA EULALIA, born Feb 3rd, legitimate daughter of Florencio Moysa and Martina Bonilla. Padrinos: Justo Lopez and wife, Patricia Valenzuela.   Mission Santa Ines Baptisms 2066) Apr 2, 1874, by Rev. Basso MOYSA,MARIA RAMONA DE LOS DOLORES, legitimate daughter of Lorenzo Moysa and Martina Bonilla. 
Padrinos:  Jose‚Leyba and Isabel Leyba.  Mission Santa Ines Baptisms 2098) Apr 1, 1876, by Rev. Lynch for Rev. Basso

MOYSA, JOSE MARIA DE JESUS, born Mar 9th, legitimate son of Lorenzo Moysa and Martina Bonilla. Baptized by Rv. Juan Basso. 
Padrinos: Reyes Cervantes and Manuela Gacoba de Corrales.  Mission Santa Ines Baptisms 2132) Feb 14,1878, by Rev. Lynch MOYSA, 

MARIA ESPERANZA, born Dec 29, 1877, legitimate daughter of Florencio Moysa and Martina Bonia (Bonilla). 
Padrinos:  Urbano Lopez and Luisa Corrales. Mission Santa Ines Baptisms 2187) Jun 5, 1880, by Rev. Lynch 

MOYSA, RAFAEL, legitimate son of Florencio Moysa and Martina Bonia (Bonilla). (Birthdate not given) Padrinos: Miguel Acosta and Petra Moysa.  Looks like they moved back and forth, Santa Ines, to San Luis Obispo then back to Santa Ines, Mission San Luis Obispo Baptisms Book III

Aug 4, 1871- MANUEL MARIA AGUIRRE, b. 21s Mayo, h.l. de Florentino y Rita Moyza, Hermanegildo Moyza y Ramona Duran, padrinos   REV: Sastre

AGUIRRE ANTONIO DE JESUS, born Feb 10th, legitimate son of Florentino Agierre (Aguirre) and Petra Moysa. Padrinos: Justo Lopez and Luisa Corrales.  San Luis Obispo Baptisms book III 6097)  

Jun 3 1870 HERMENEGILDO MOISA, b. 10th Mayo, h.l. de Florencio y Martina Bonilla - Basiliano Ribas y Petra Moisa, padrinos. REV: Sastre  Santa Ines Marriages Book I  596)

Dec 19, 1878 VALDEZ-Moyza FRANCISCO VALDEZ, single, aged 43, native of Sonora, resident of Santa Ines, son of Dolores Valdez and Pilar Leon.

With PETRA MOYSA DE AQUIEM, widow of Florentino Aquieme, aged 33, native of Sonora, resident of Santa Ines, daughter of Esmerihildo Moysa and Ramona Duran.
Witnesses: Jose‚Corrales and wife, Luisa, of Santa Ines.

Ramon DURAN MOYZA and 1^st and 2^nd wife.
2^nd wife Hortencia sister of Epolita after she died.

Epolita and Sister Hortencia Silva

Lorenzo MEJIA MOYZA 
b: Feb. 19, 1896 in Pima Co. Az.

Married: Ramon Badilla, by the 1930 Arivaca, Az census they live next to Lorenso Moyza and Eufemiano at the Moyza Ranch

Rafael MEJIA MOYZA 
b: Apr. 17, 1902 in Pima Co. Az. d: Nov. 1976 In Pima Co. Az.

Isidro Alejandro (Alex) Rios Chavoya
The son of Santos Rios and Maria Micaela Policarpia Chavoya
Circa 1898

By: Rosanne Gonzales-Hardy

The Chavoya family is my mother’s paternal line. The name Chavoya has different spelling variations, Chabolla, Chavolla, Chaboya, Chevolla, Chebolla, Chevoya and Cheboya.

Many articles have been written about the Chaboya family of Colonial California. But one of the most famous authors during the time was Mrs. Fremont Older "Cora Miranda Baggerly Older" (1875-1968). In her book "When Santa Clara Was Young" she writes of different events and descriptions regarding the Chaboya’s of San Jose.

Antonio Chaboya owned the Spanish land grant "Yerba Buena" at Evergreen in Santa Clara County, California and joined the neighboring Bernal ranch. Don Pedro Chaboya also had a land grant known as "Rancho de la Posa San Juan Bautista" in which his daughter, Louisa Long owned a portion of the land. This grant was originally owned by Augustin Narvaez an Alcade in the early 1820’s.

The Chaboya’s were known for their extreme in skin coloring. They were either very dark or very fair skinned. The ones that were fair skinned were nearly albinos and as they grew older, instead of their hair turning grey, it became black. (Upon a recent conversation with my cousin from Fresno, she stated this story was true. The older Chaboya women rarely grayed and when they did, they had no more than a handful of gray strands. This also applied to my grandfather Ernest Rios who had hazel eyes and has he grew older he had very little gray hair as well).

In the early 1840’s the ranchers of the area lost many horses due to Indian horse thieves. The Chaboya ranchers included Antonio Chaboya of the San Jose Mission, Cruz Chaboya, and Anastacio Chaboya of the Pala ranch. Don Pedro Chaboya at last led the charge in which he gathered the ranchers of the area to hunt the thieves down through the Tehachapi Pass. It was said that Don Pedro knew how to care for the sick and was familiar with the ways of the Indians as they used poisoned arrows. At one point during the battle against the thieves the interpreter who accompanied Don Pedro and his men was shot with a poisoned arrow. Don Pedro sucked the poison from the wound and saved the man’s life. In the end Don Pedro killed the Indian Chief Juan de Jesus by shooting him through the forehead. He knew it was the only way to be rid of the horse thieves once and for all. During the fight Chaboya carried with him a three foot leather shield to protect himself, he advanced towards the Chief and when he was a few feet away shot Juan de Jesus. Don Pedro and his followers gathered their stolen horses and drove them back to the ranches and missions.

Don Pedro Chaboya was also known as a bear hunter during the 1830’s and 1840’s. As were Don’s Secundino Robles, Antonio Bernal, Juan Pinto, Julio Valencia and Captain Juan Prado Mesa. Often Don Pedro and Don Antonio (who were related through marriage) hunted together and brought several horsemen with them. Both these men used Riata’s of twisted, green rawhide to snare the bears. Sometimes they captured the bears alive and used them in bull fights, which consisted of tying the bear to a bull separated by a few feet and having the two animals fight it out to the end. Eventually the bull would win. But it was Pedro’s brother Jose de la Cruz who was well-known as the "fearless bear fighter". Cruz accomplished this by wearing woolly chaps over his shoulders and scaring the bears out of the woods while the other hunters of the party stood guard and lassoed the bears as they emerged.

Serenades were very common during Colonial California and Mrs. Luisa Chaboya Long was reminded of this when she was serenaded by her friends on her 80^th birthday at her home on the Chaboya ranch near the Oak Hill Cemetery in San Jose. It was also a well known fact that Sixto Chaboya as a young man rode his horse every morning for ten miles to serenade his cousin, who he was madly in love with.

During the 1840’s and 1850’s San Jose had its first horse race track. This was a gift that Don Antonio Sunol, the first postmaster gave to the city of San Jose. It was said that Don Pedro Chaboya raced his famous horse "Buckskin" there.

The Chaboya’s were not immune to the squatters who took over their land. Many of Marcos’ sons were subjected to litigation over the rights of their land grants. There are numerous court documents which I could go over but the results ended the same, the owners were either left with very little or none of the original acreage in which they possessed.

Marcos Chavoya, Spanish soldier on an Anza Expedition, the son of Pasquel de la Cruz Chavoya and Manuela Davila married on 27 February 1786 to Maria Teresa de Jesus Bernal, the daughter of Juan Francisco Bernal and Ana Maria Josepha Soto. According the 1790 census he was from Mexico City. He settled in San Francisco, CA. Later he moved his family to San Jose. In the year of 1796 he was the mayor of San Jose, CA. He died 15 December 1808 at Mission Santa Clara in San Jose, CA.

1) Pedro Regalado: born 21 May 1790, baptized 23 May 1790 at Mission Dolores in San Francisco, CA; he married Getrudis Ortega, the daughter of Ygnacio Maria Ortega and Maria Getrudis Arce on 27 February 1827; he died 3 August 1873 in Santa Clara County, CA. Mayor of San Jose in 1834 and again in 1846. He built his home on Tully Rd, near the Oak Hill Cemetery in San Jose in 1847.

2) Manuel Salvador: baptized 9 December 1791 at Mission Santa Clara in San Jose, CA. Died 22 October 1807.

3) Jose Luis: born 16 August 1793, baptized 26 August 1793 at Mission Dolores, San Francisco, CA; married Guadalupe Romero.

4) Maria Manuela Evarista: born 26 October 1794, baptized 26 October 1794 at Mission Dolores, San Francisco, CA; she married Jose Antonio Higuera, the son of Juan Jose Faustino Higuera and Maria Mariana Josefa Navarro on 26 May 1818 at Mission Santa Clara, San Jose, CA; she died 27 April 1832 and was buried at the Mission in Monterey.

5) Jose de la Cruz: born 25 March 1796, baptized 29 March 1796 at Mission Dolores, San Francisco, CA; he married Maxima Vasquez.

6) Maria de Guadalupe: born 19 February 1798, baptized 21 February 1798 in San Francisco, CA; died 3 October 1881 in San Francisco, CA.

7) Francisca Agustina: baptized 8 October 1799 at Mission Santa Clara in San Jose, CA.

8) Josef Loreto: born 10 December 1800, baptized 13 December 1800 in San Francisco, CA.

9) Manuel Gervasio: born 17 June 1802, baptized 19 June 1802 in San Francisco, CA; he married Michaela Linares, the daughter of Ramon Linares and Antonia Higuera on 11 October 1832 at Mission Santa Clara in San Jose, CA.

10) Francisco Javier Antonio: baptized 9 December 1803 at Santa Clara Mission in San Jose, CA; he married his first wife Maria Juliana Feliciana Rosario Buitron, the daughter of Sebastian Joseph Buitron and Maria Antonia Amesquita on 31 August 1826 at Mission San Juan Bautista. He married his second wife, Maria Ramona Encarnacion Higuera, the daughter of Jose Joaquin Valentin Higuera and Maria Bernarda Soto on 27 April 1846 at Mission Santa Clara in San Jose, CA.

11) Anastasio de Jesus: born 6 August 1805, baptized 19 August 1805 at Mission Santa Clara in San Jose, CA; he married Maria Josefa Higuera, the daughter of Jose Joaquin Valentin Higuera and Maria Bernarda Soto on 18 September 1829 in Mission Santa Clara; died 30 November 1852. His will was written on 25 November 1852 in Santa Barbara. He was a soldier of the San Francisco Company. He was the grantee of "San Juan de los Moquelumnes" in Sacramento County in 1844. His wife and several of his children were listed as appealing the petition to confirm the title of the land grant. The children listed were Angel Maria, Jose Antonio, Jose Fernando, Jose Fecundo, Maria Ygnacia, Maria Juana and Maria Micaela Policarpia. Eventually all the children sold their interests in the grant except for Policarpia. The "San Juan de los Moquelumnes" grant was finally confirmed on 10 May 1865, 23 years later after the first petition. But since the first petition the land had been sold twice by Anastacios’ wife. It was sold be before Anastacio died against his knowledge and once afterwards, then sold a third time. The confusion to the sale of the property created additional years of litigation between the parties who bought the land. In 1974 the city of Galt in Sacramento County named a 52 acre park within the city "The Chabolla Historical Park."

Here is the tale of how Anastasio was involved of the murder of Edward Pyle, the first husband of Mary Graves, one of the Donner Party survivors. The story began with his nephew Antonio Valencia who had been arrested in 1849 and charged with the murder of Edward Pyle who had been missing since 1848. Antonio was taken before Judge Kimball H Dimmick at the Pueblo in San Jose. It was then when 18 year old Antonio Valencia confessed he had lassoed, dragged and cut Edward’s throat. Antonio had been playing with several boys on Anastasio’s ranch. Valencia had a horse race in which Pyle’s horse broke its leg. Some state that Antonio Valencia was taunted by the other boys saying Valencia’s mother would have to pay for the horse. At which Antonio jumped on his horse and rode away. But according to Antonio during his trial, Anastasio was present at the murder and shot the body full of arrows giving the impression that Indians had killed Edward Pyle. Antonio was found guilty and hanged in the Plaza at the Pueblo San Jose. A warrant was issued for Anastasio’s arrest, but he was at the mines at the time. It wasn’t until 1852 when Anastacio was found hanging from a tree. No one ever confessed to the lynching of Chavoya.

11a) Jose Antonio: born about 1830, baptized at Mission Santa Clara, San Jose, CA.

11b) Jose Fernando: baptized in 1832 at Mission Santa Clara, San Jose, CA.

11c) Jose Fecundo Jacobo: baptized 30 November 1834 at Mission Santa Clara, San Jose, CA; he married Ramona Briones 29 December 1853 in San Jose, CA and moved to Los Angeles County, CA.

11d) Pacino: born about 1835.

11e) Jose Jesus: born about 1839.

11f) Maria Maximina Jacinta de la Trinidad: baptized 14 June 1840 at Mission Santa Clara, San Jose, CA.

11g) Maria Juana: baptized 20 March 1841 at Mission Santa Clara, San Jose, CA. 1h) Maria Micaela Policarpia: born 8 May 1844, baptized 9 May 1844 at Mission Santa Clara, San Jose, CA. She lived with her uncle, Pedro Regalado after her father’s death. She later moved to the Los Angeles area near her brother Fecundo. She married her first husband Jose Miguel Ortega on 11 November 1867 in the City of Los Angeles. She then lived with Santos Rios a sheep herder from the San Juan Capistrano Mission. She died 6 August 1926 in Santa Ana, California at the residence of her daughter, Adela Rios Morales. She is buried as Pauline Rios at the cemetery in Santa Ana, CA.

11h1) Jose Marcos Braulio Ortega: born 26 March 1872, baptized 10 May 1872 at the San Juan Capistrano Mission in San Juan Capistrano, CA.

11h2) Leonardo Rios: born about 1775

11h3) Isidoro Alejandro Rios: born 4 April 1877, baptized 17 April 1877 at the San Juan Capistrano Mission in San Juan Capistrano, CA.
11h4) Maria Petra Lambert Rios: born 17 September 1880, baptized 30 October 1880 at the San Juan Capistrano Mission in San Juan Capistrano, CA.
11h5) Maria Guadalupe Adela Rios: born 26 February 1882, baptized 18 March 1882 at the San Juan Capistrano Mission in San Juan Capistrano, CA.
11h6) Maria Isabel Erlinda Rios: born 1 November 1884, baptized 7 May 1884 at the San Juan Capistrano Mission in San Juan Capistrano, CA.
11i) Maria Policarpia: born 6 April 1846, baptized 10 June 1846 at Mission Santa Clara, San Jose, CA.
11j) Maria Dionicia Lorenza: baptized in 1847, Mission Santa Clara, San Jose, CA.
11k) Angel Maria:

Angel Maria Chevoya and Loco Mariana
There were many people who believed in the "Prophetess of the Cantua", the rumored wife of Joaquin Murrieta in the year of 1883. Mariana Andrada preached she was in touch with the spirit of the well-known deceased Padre Mahin. She also predicted the end of the world in which many of her followers came from Fresno, Kings and San Benito Counties in California. They comprised of Mexicans, Frenchmen, Basques and Portuguese. The location she preached at was known as "Joaquin Rocks" or "The Three Rocks" near Arroyo de Cantua on the eastern slope of the coastal mountain range in Fresno County. Tales circulated that she healed the sick and even floated to the ground after jumping off the highest rock down to her congregation. From the years 1883 to 1885 Angel Maria Chevoya and his family remained loyal to Mariana. In fact Angel owned a cattle ranch on White Creek and for 3 months killed beef every day in order to feed the people at "The Three Rocks" and sold nearly the remaining herd to obtain money for Mariana. He went so far as to move his family to be near the Prophetess.

The day arrived when Mariana’s downfall came about at the expense of Angel Maria’s grandchild. It appears that Angel’s youngest daughter Elizabeth married a gentleman Delfino Corona who was not as consumed by Mariana’s preaching’s as the rest of the family he married into. One day he decided that he would take his wife and child away from the Three Rocks encampment. The tale goes on to say that Mariana had made a prediction on 1 July 1885 that one member of the Corona family was about to die. On 5 July 1885 after Delfino made a business trip to Fresno he returned to gather his wife and child to take them home. At that point Mariana reminded him of her prediction and after pressuring with his mother-in-law earlier in the week; Trinidad Juarez was the one who decided her grandchild would be the victim to the prediction.After Mr. Corona gathered up his family they headed out to his home near Salt Creek, but within a half hour they returned to Mariana’s camp as their child had become gravely ill and died. It was then when Delfino Corona, his father-in-law Angel Maria and other members of the community concluded that Mariana had poisoned the child before the Corona family left. Delfino sent a friend to Fresno to report the death to the proper authorities.A warrant was issued for Mariana’s arrest. She was apprehended and taken to the Fresno County jail where she was charged with murder. Wiithin two weeks her case came to trial. Her case was first called on August 4, 1885 and had to be postponed awaiting chemical analysis of the contents of the child’s stomach. The case was called again on August 12, 1885 but dismissed as the prosecution failed to make a case against her at which Mariana was released. Mariana eventually met her death 12 April, 1902 being hit by a train in Hanford, CA.

11l) Salvador:
12) Maria Lugarda: baptized 23 April 1807, Santa Clara Mission, San Jose, CA. Died 2 November 1807.
13) Francisco baptized: 18 October 1808, Santa Clara Mission, San Jose, CA.
14) Mariana: born 8 July 1808, baptized in 10 July 1808, Santa Clara Mission, San Jose, CA. Died 7 January 181

Dear friends and colleagues: Please forgive the impersonal nature of this message: it is designed to get as much information out as rapidly as possible and I hope it is of interest to you.

As you may or may not know, corredor Historico Carem, A.C. is a volunteer, non-profit group that supports projects of historical preservation, principally of mission sites, in Baja California Working with Inah, the Government preservation agency. in addition to special fund-rising events, Carem can now receive Tax-deductible donations through the icf in San Diego. Currently we are particularly interested in rising funds sufficient to allow us to obtain a matching grant from adopte una obra de arte in Mexico for the restoration of the great site at mission San Borja. any help you can give us will be deeply appreciated. please see our website at http://www.active.com/donate/historical
for full details. thank you all very much and a Fuerte Abrazo, Mike Mathes  

NORTHWESTERN UNITED STATES

The Center for Non-Partisan Public Policy Development (CNPPD), Inc. a 501(c) (3) non-profit corporation with The New Coalition for Comprehensive Immigration and Security and Prosperity Reform is announcing a series of eight forums and two summit conferences in key cities and states in the U.S. and Mexico. 

These events will focus on the importance and the initiatives necessary to secure a bilateral immigration agreement between the two countries. 

Due to the terrorist attacks of September 11, the U.S. perspective and policies concerning immigration have changed dramatically in a short period of time due to the priority given to the security of the U.S. and the potential threat any undocumented person presents to the psyche of the American public. While the patterns of movement continue, issues that previously were placed in a different context are now the major concern, which has resulted in more animosity and fear. U.S. industries are continually complaining that their competitive edge is being lost as well as profits due to the growing anti-immigration sentiment and restrictive security policies enacted since 9/11.

This movement to the U.S. has caused major social economic upheaval from Mexico, which will have long-term impact. At the same time, it creates new wastelands in the states and municipalities in Mexico that serve as the points of origin for the major flows of undocumented workers moving to the U.S. In these areas, the productivity of fertile agricultural land is being lost forever, wives, children and elderly reside without a major economic base to sustain the life of these communities, and "remesas" has become the economy of these regions.

Our effort will help to understand the real causes of the immigration phenomena. It will bring this matter to a new level of communication between the main countries responsible of this problem, bringing a definite solution to the lives of citizens in North America and Latin America for generations to come. The answer to this long existing dilemmas cannot be solved by unilateral actions but rather to a well throughout bilateral mechanism which is permanent and flexible between countries that control de "push" and "pull" factors.

Together we will explore the issues that comprise this phenomenal movement of people and analyze its consequences. We will establish a framework for developing solutions to this growing challenge and dilemma that we believe must be based on a bilateral approach and mechanism. 

Our group of participants includes:
- U.S Senior Government Officials.
- Mexican Government Officials.
-Key U.S. Elected Officials.
- Members of the Mexican Congress.
- Multinational Companies Chief Executives from North, Central and South America.
- Representatives and Leaders of Immigrant Communities.

For more information, please contact Executive Producers: 
CarlosOlamendi 949-683-0995
ArnoldoTorres 916-442-2207

SOUTHWESTERN UNITED STATES

Map Showing The Connection From San Antonio To San Diego


1920s Old Spanish Trail

http://www.sanantoniocvb.com/old_spanish_trail.asp
http://www.oldspanishtrailcentennial.com/
Sent by John Inclan  

Old Spanish Trail 100 has been organized to locate, revitalize and preserve the roadway, businesses and historic sites of the original 1920s OLD SPANISH TRAIL auto highway for a decade long Centennial Celebration with a 2029 motorcade grand finale from St. Augustine, Florida to San Diego, California San Antonio was the center of the 1920s OST Association. We in San Antonio and Bexar County, Texas are beginning centennial preparations by working on the original 32-mile "OST Headquarters Section."

This website will soon have areas where the 67 counties across the OST can find ideas for using maps and oral histories to locate the roadbed, public and private funding to revitalize the businesses and sound conservation practices to preserve OST sites.

Success stories from other OST counties also will be posted here as historic, conservation, and development societies and agencies revitalize each section.

We are beginning by posting annual travel logs and newspaper and magazine articles of the founding 1920s OST Association.

The business and political partnerships formed in the early days to build and beautify the OST will again work to revitalize and beautify the scenic original OST roadbed that can become a pleasant alternative to Interstate-10 for travelers interested in recapturing the historic ambiance of the gulf and southern border states.

Saturday, July 15.-In the morning we broke camp at the place mentioned, and arrived at the spot previously reconoitered by the scouts; it was given the name of La Poza de Osuna, and also of San Jacome de la Marca-the former by the soldiers, the latter by the missionary fathers. This place is a very picturesque and attractive canyon. In parts it is probably more than two thousand yards wide; it is entirely covered with pasture, with some groves of trees, and has much water collected in pools. Towards the west, and beside one of these, we pitched our camp at one o'clock in the afternoon. On our way we came upon two Indian villages-one about midway, the other in the very canyon where we encamped. All the country through which we passed was rich in pasture and not at all rough. We headed constantly to the northwest and north-northwest as the lay of the land permitted; [the country] was composed of hills of moderate height sloping into various canyons, all of which ran down to the sea, and the waters found their way into them by various creeks in which a quantity of salt accumulates. 

The Indians of the canyon immediately came to see us; they approached little by little, full of suspicion, and as they were greeted and presented with some strings of glass beads they quieted down and became so familiar with us that they occasioned annoyance. 

The scouts were sent out during the afternoon, and returned on the following morning with news that they had found a watering-place at a suitable distance. To La Poza de Osuna, 4 leagues. Distance from San Diego, 6 leagues. 

Sunday, July 16.-We broke camp in the afternoon, and, directing our course to the north and north-northwest over high, hilly country like that just covered, we went through two very pleasant canyons. In the first we saw an Indian village [and the inhabitants] came out to receive us as we passed. One of these made a speech and welcomed us, to which we replied only with gestures and signs of appreciation, but without stopping. They accompanied us for a long distance and showed us some small watering-places to one side of the road. We halted in the second canyon near a small Indian village, and close by the watering-place selected. This was a spring of good water situated on the eastern side of the canyon, and as it was somewhat scanty it was necessary to dig a pool in front of it to receive its small supply, and to wait until it filled in order to water the animals.  

Monday, July 17.-We pitched our camp upon a slope on the western side of the canyon, and gave the place the name of Santa Sinforosa. From our campone could see, on the top of a low hill, an Indian village. [The inhabitants,] warned of our coming by their neighbors of San Alejo, sent two of their number to beg leave to come and visit us. We gave them to understand by signs that they should defer the visit until the following day; but forthwith they went back to their village, and in a short time all the inhabitants came [to our camp]-there must have been as many as forty men, well-built and good-looking. The leader or chief soon afterwards began his harangue with loud cries and odd grimaces, but, without giving him time to finish, we made presents to him and his people of some glass beads and sent them away. 

Tuesday, July 18.-The watering-place found by the scouts was a little more than two leagues from Santa Sinforosa, a distamce that we covered in the afternoon. The country over which we passed was also hilly. The place where we halted was exceedingly beautiful and pleasant, a valley remarkable for its size, adorned with groves of trees, and covered with the finest pasture. It must have been nearly a league wide, and different canyons opened into it on the north and northeast. The watering-place consisted of a pool or marsh of considerable extent. We camped on a rising ground within the same valley, towards the west. [To the valley] we gave the name of San Juan Capistrano. The Indians in the neighborhood, warned of our coming, came out to meet us, so confident, it seemed, and certain of our friendship that they brought all their women. The captains or caciques made their usual speeches to us.To San Juan Capistrano, 2 leagues. From San Diego, 13 leagues. 

Wednesday, July 19.-We rested at this place, and in the early morning sent out the scouts to reconnoiter the country as far as they could go, but so as to return to camp before nightfall. Seven men with the sergeant of the presidio of the Californias set out for this purpose. The natives came to our quarters very early and in greater number than on the preceding day-there must have been more than two hundred souls of both sexes. They mingled with us with as much familiarity as they could have done with their own countrymen and friends. We greeted them and made them presents, but the novelty made such an impression on them that they did not want to leave us, however much we tried to get rid of them, and they remained until very late watching and observing us.

Thursday, July 20.-We set out very early in the morning, following one of the canyons that terminated on the northern side of the valley of San Juan Capistrano. This canyon afterwards turned to the northeast, and, for this reason, we left it so as not to go out of our course. After passing some hills, we came into another spacious and pleasant canyon adorned with groves of trees and covered with pasture. The day's journey was two leagues. To this place we gave the name of Santa Margarita. The watering-place was ample; the water, fresh and good, stood in several pools; nevertheless within this same canyon there was a large pond of brackish water. The natives of the near-by villages, numbering about seventy persons of both sexes, immediately came to welcome us; we gave the women some glass beads and sent them away. To Santa Margarita, 2 leagues. From San Diego, 15 leagues. 

Saturday, July 22.-We left Los Rosales, and, following the course to the northwest over a road of low hills and gullies, we arrived at the watering- place, distant about three leagues from our starting point. The water was held in a pool of small size but of considerable depth, in a canyon on the eastern side of which we pitched our camp on level ground covered with pasture. Near the camp there was a small Indian village; the people remained with us, very happy and contented, during the greater part of the day. At this place the missionary fathers baptized two children of these natives that were dying, for which reason we gave the place the name of the Cañada del Bautismo.To the Cañada del Bautismo, 3 leagues. 

From San Diego, 20 leagues. Monday, July 24.-We set out, and, taking the course to the north- northwest through another canyon that opens into that of Santa María Magdalena, we turned to the west and reached the top of some low hills. Afterwards, crossing a considerable stretch of level country, we entered another canyon, very picturesque, which ran at the foot of a high range, containing a stream of water and many trees. We pitched our camp to the east on level ground. Immediately, there came to visit us the Indians who inhabited a village within the same canyon. They came unarmed and showed unequalled affability and gentleness. They made us gifts of their humble seeds, and we presented them with ribbons and trifles.To San Franoisoo Solano, 3 leagues. From San Diego, 26 leagues. 

Friday, July 28.-From Santiago we went to another place of which the scouts gave us particulars. It was not far, in truth, as we arrived after an hour's march. It is a beautiful river, and carries great floods in the rainy season, as is apparent from its bed and the sand along its banks. This place has many groves of willows and very good soil, all of which can be irrigated for a great distance. We pitched our camp on the left bank of the river. To the right there is a populous Indian village; the inhabitants received us with great kindness. Fifty-two of them came to our quarters, and their captain or cacique asked us by signs which we understood easily, accompanied by many entreaties, to remain there and live with them. [He said] that they would provide antelopes, hares, or seeds for our subsistence, that the lands which we saw were theirs, and that they would share them with us. At this place we experienced a terrible earthquake, which was repeated four times during the day. The first vibration or shock occurred at one o'clock in the afternoon, and was the most violent; the last took place at about half-past four. One of the natives who, no doubt, held the office of priest among them, was at that time in the camp. Bewildered, no less than we, by the event, he began, with horrible cries and great manifestations of terror, to entreat the heavens, turning in all directions, and acting as though he would exorcise the elements(?). To this place we gave the name of Río de los Temblores.To the Río de los Temblores, 1 league. From San Diego, 33 leagues. 

Saturday, July 29.-At two o'clock in the afternoon, we started from the Río de los Temblores. We travelled for two leagues, leaving the level country and the coast to enter the mountains, as we feared a lack of water in the plain. We found no water for the animals, but there was sufficient for the people in some little springs or small pools in a narrow canyon close to a native village. The Indians of this village were holding a feast and dance, to which they had invited their neighbors of the Río de los Temblores.To Los Ojitos, 2 leagues. From San Diego, 35 leagues.

Saturday, August 5.-The scouts who had set out to examine the coast and the road along the beach returned shortly afterwards with the news of having reached a high, steep cliff, terminating in the sea where the mountains end, absolutely cutting off the passage along the shore. This forced us to seek a way through the mountains, and we found it, although it was rough and difficult. We then set out from the Ojos del Berrendo in the afternoon, and, directing our course to the northwest towards the point where there appeared to be an opening in the range, we entered the mountains through a canyon formed by steep hills on both sides. At the end of the canyon, however, the hills were somewhat more accessible and permitted us to take the slope and, with much labor, to ascend to the summit, whence we discerned a very large and pleasant valley. We descended to it and halted near the watering-place, which consisted of a very large pool. Near this there was a populous Indian village, [and the inhabitants were] very good-natured and peaceful. They offered us their seeds in trays or baskets of rushes, and came to the camp in such numbers that, had they been armed, they might have caused us apprehension, as we counted as many as two hundred and five, including men, women, and children. All of them offered us something to eat, and we, in turn, gave them our glass beads and ribbons. We made three leagues on this day's journey. To the valley we gave the name of Santa Catalina; it is about three leagues in width and more than eight in length, and is entirely surrounded by hills. To the Valle de Santa Catalina, or Valle de los Encinos, 3 leagues. From San Diego, 51 leagues. 

Sunday, August 6.-We rested to-day, and received innumerable visits from natives who came from various parts to see us. They had information of the appearance of the packets on the coast of the Canal de Santa Bárbara. They drew on the ground the outline or map of the channel and its islands, tracing the course of our ships. They also told us that, in former times, there had come to their country bearded people, dressed and armed like ourselves, indicating that they had come from the east. One of the natives related that he had been as far as their lands, and had seen places or towns composed of large houses, and that each family occupied one of its own. He added further, that at the distance of a few days' marches-about seven or eight-to the north we would arrive at a large river which flowed between rugged mountains and could not be forded; and that farther on we would see the ocean which would hinder us from continuing our journey in that direction. However, we left the verification of the information of these geographers to the test of our own eyes. These poor fellows had prepared refreshments for our reception, and, as they saw that it was our intention to move on so as not to interrupt the day's march, they made the most earnest entreaties to induce us to visit their village, which was off the road. We had to comply with their requests so as not to disappoint them. We enjoyed their hospitality and bounty, which consisted of seeds, acorns, and nuts. Furthermore, they furnished us other guides to take us to the watering-place about which they gave us information. We reached it quite late. The day's march was four leagues 

Wednesday, August 9.-A multitude of Indians came to the camp with presents of seeds, acorns, and honeycombs formed on frames of cane. They were a very good-natured and affectionate people. They expressed themselves admirably by signs, and understood all that we said to them in the same manner. Thus they gave us to understand that the road inland was very mountainous and rough, while that along the coast was level and easy of access; that if we went through the interior of the country we would have to pass over five mountain ranges, and as many valleys, and that on descending the last range we would have to cross a full and rapid river that flowed between steep banks. 

BLACK

Every week I'd look for the latest issue of Los Agachados or Duda. Agachados was a satirical comic book written and illustrated by Eduardo Del Rio Garcia, who published under the pen name Riuz. He was admired because he tackled the controversial issues of the day.

Mostly though, Agachados, meaning the crouched ones, was popular because it unmasked Mexico's political class pretensions. Most of what I read in Agachados was beyond my understanding, but I read it as a challenge and out of a pesky curiosity to find out what I didn't know.

The other revista I looked for was Duda, which literally means doubt Dudawas about all things supernatural, and I loved it. It dealt with UFOs and unexplainable phenomena, psychics and oddities such as the Abominable Snowman. I read it because of the way it draped mystery with a veil of pseudo-science and intense drama.

The third publication I read was a comic book about a mischievous little boy who managed to get himself into hilarious predicaments but always found a good-natured way to solve his problems. It was called Memin Pinguin, now considered a classic of the Mexican comic book tradition.

There were others, of course. I remember Kaliman, a turban-wearing superhero dressed in white who wore a cape and fought evil with a combination of physical strength, mental prowess and strict moral values. I also remember Hermelinda Linda, a hideous and raunchy character who conjured potions and managed to turn every situation on its head.

My favorite, though, was Memin Pinguin. My friends and I would smuggle the comics into our classroom and pass them around when the teacher wasn't looking. We'd trade issues with each other and talk about Memin's latest troubles and schemes.

It never occurred to me that the character may have been racist. That's what leaders of the African American community in this country are saying now. Mexico has issued a commemorative postage stamp honoring one of its most beloved comic book characters, and the African American community finds it offensive. I clearly see why.

Memin is a caricature of a black child. He is drawn in a style that mirrors the stigmatized Sambo of America's ugliest and most blatant racist history. In the context of America's past, Memin is clearly offensive. But Memin is not American; he is Mexican, and in the context of Mexico's past he is a classic.

It's clearly a difficult situation, and it reveals interesting questions. There are those in Mexico who see the issue as another instance of Americans imposing their own values on the rest of the world. And there are others who understand the cross-cultural significance of images and the feelings they conjure.

In the Mexican context, popular publications are ingrained in the social fabric. Mexico's humor, laden with satire, social criticism, self-deprecation and double-entendres, has always found an outlet in its comic characters. Within that context, Memin Pinguin is an iconic figure. And as such it was honored.

I used to read Memin more than three decades ago, and the world is a very different place now. The line that separates the United States and Mexico was once a friendly border; it's now a line of contention. I've always maintained that borders are meant to be boundaries, but they are porous just the same. Commerce and contraband cross the border, as do culture and misunderstandings. Thirty years ago no one in this country would have noticed the little boy in the Mexican comic book. But 30 years ago he wouldn't have been on a postage stamp. Now he is, and some people find him offensive.

As a gesture of cross border good will and acting as a good neighbor, Mexico should discontinue the stamp, but not because it is racist. Rather, the stamp should be discontinued as an acknowledgement that the ties that bind our nations are strong, and the offense taken by African Americans should be respected.

Contact Victor Landa at: vlanda@sbcglobal.net 

HispanicVista Editor’s note The postage stamps were a one time issue of 750,000. 
They have been minted, sold and minting discontinued.)

Four thousand African Americans in slavery took their freedom in the course of the War of 1812, half a century before American Emancipation. Several hundred of them chose to fight with the British against their ex-masters, as members of a new Corps of Colonial Marines, in return for settlement in Trinidad with their families after the war. There they founded in 1816 a community that maintains its identity today as the 'Merikens', near Princes Town in the south of Trinidad. A book is in preparation by John Weiss who also conducts research and document searches in UK archives and libraries for historians and others world-wide projects.

THE MOST comprehensive exhibition yet of a Lakota Indian art form is on view in an on-line-only show of nearly a thousand images dating to the 1700s. The exhibition offers one of the most detailed glimpses ever of two centuries of tribal history.

The Web site, produced by the Smithsonian's National Anthropological Archives, focuses on "winter counts" kept by the Lakota of the northern plains. A winter count is a large piece of hide, cloth or paper covered in discrete drawings, each one representing an annual memorable event. Ex-tended families had their own winter count keepers, who consulted with tribal elders to select the symbol and add it to the series, typically in winter. The art-works sometimes covered a century/ These are how people remembered their past," says Russell Thornton, a UCLA anthropologist who proposed the project.  The Smithsonian's on-line exhibition just won a Webby award, the Oscars of the Internet. 

The site features ten winter counts spanning the 8th and 9th centuries. The earliest single image refers to 1701 (left) and depicts a buffalo carcass beside a man with a blood-red arrow in his side
and the number "2" above his head; the picture has been interpreted to mean the year that two
hunters were killed. Winter counts usually recorded quirky weather, intertribal incidents and notable deaths, rather than the sweeping events that make it into textbooks. But some events had broad recognition. All the Smithsonian's winter counts represented the same event for the year 1833: shooting stars, evoking the fall night when people across North America witnessed
thousands of meteors blazing through the pre-dawn sky-the Leonids storm, most visible roughly every 33 years.

Several years ago, while studying one of the artworks-until now, available mainly only to researchers-it occurred to Thornton that Lakota today might want to learn more about the art form, which keepers stopped producing during the early zoth century So along with Candace Greene, a Smithsonian ethnologist and curator, Thornton visited five Lakota reservations and asked how best to make the winter counts material available to Native audiences. "I thought they'd say 'Put it in a box and ship it right back,'" says Greene. Instead, they argued for making it available to all, saying, "Put it on the Web." -ANNE BROACHE

Smithsonian August 2005, Pg. 39

SEPHARDIC

http://www.travel-watch.com/Basque.htm
harvey.frommer@Dartmouth.EDU  
Sent by Johanna De Soto

Since it opened in the fall of 1997, the Guggenheim Museum of Bilbao, a gleaming curvilinear ship of titanium, limestone and glass, has drawn a steady flow of tourists to this Basque seaport on the northern coast of Spain.

But among the throngs of visitors we encountered was an American whose journey had nothing to do with Frank Gehry’s futuristic design that thrusts into the Nervion River. Joaquin Carlos Caraguegguie had simply returned to his boyhood home to arrange the details of his late father’s estate.

We met Caraguegguie by chance in a hotel coffee shop. A portly securities attorney in his mid-fifties, he was the last of his family to be born in the Basque. Official records stored in the archives of Madrid document their presence in that region of Spain as far back as 1564, he told us. Unofficial records stored in the oral traditions of his family transmit something else: they are Jews. "Through the centuries, we’ve worked as sheep herders, steel workers, and pawn brokers." 

According to Caraguegguie, there have been Jews in the Basque all along. They never achieved the prominence Jews enjoyed in other parts of medieval Spain, he contends, but they also suffered little direct anti-Semitism. The region was more of a refuge, a place the Inquisition never reached. "At one time, I would say there were 60,000 Jews in the Basque," he says. "Right now, there are about 10,000. They might not publicize the fact, but they know who they are. Plain door synagogues have always been around, but you have to know where they are. No one is going to tell you.

"The story of the Jews of the Basque adds yet another layer of mystery to this starkly beautiful and also prosperous mountainous region where high-tech and automotive industries, agriculture and scenic splendors amicably co-exist. "Everything about the Basque is different," Caraguegguie maintains. "We don’t know where we came from. Our language, which is one of the oldest in the world, is different from any other language. We don’t look like other Spaniards. 

Caraguegguie recalls a post-war childhood where his main memory of being Jewish was that it was something to be hidden. Still, he says, everyone knew. "We went to the public schools which were taught by the Jesuits. In order to register, you needed a certificate of baptism, and of course we didn’t have one. That was the tip-off that we were Jewish. But here in the Basque, they did nothing about it. The attitude was ‘OK, move on.’  

We were raised to know  . .  " the Old Testament was our Bible, and every so often had a traveling rabbi come around to instruct us in Jewish laws and get a free meal."  

Still their connection to a Jewish life was limited. "We’d do the seders. If someone died, burial was immediate and we covered the mirrors. I remember my grandfather was buried in his tallit, an object we knew was sacred. But that was it. I didn’t know kosher food existed until I hit New York."

From downtown Bilbao, one can see sheep grazing on the hills beyond the city. Caraguegguie’s family took their sheep-herding skills with them when they emigrated to the United States in the 1950’s. They settled in Nevada and brought fellow countrymen over to run with the herds they acquired across the great distances of the far west. Today Caraguegguie lives in Reno with his American-born wife who is of Spanish ancestry. "She is Catholic, but we married in a civil ceremony," he told us. "My two boys are Jewish. We had an arrangement: ‘The boys will be Jewish,’ I said to her, ‘the girls you can do what you want with.’"

When Caraguegguie’s aunt who remained in Bilbao after the family emigrated died several years ago, a Basque lineage that lasted nearly 500 years came to an end. There is no Jewish cemetery in Bilbao, but Caraguegguie attests to Jewish tombstones in the Catholic cemetery near the airport. "I saw them when I was a kid," he says, "and to the best of my knowledge, they have never been defiled."

When they left in 1492, the Jews extracted a promise from city leaders that their sacred burial ground would not be violated. This was a promise that was kept. Although tombstones deteriorated and disappeared over the years, the land was kept intact. All proposals for construction on the site -- from houses to markets to stables to parking lots -- were met with the same response: it is forbidden. Four hundred and fifty years later, a delegation of descendants of the Vitoria-Gasteiz exiles came to the city from Bayonne, France and presented officials with a formal release from the centuries’ old vow. But their offer was declined. Instead city officials elected to commemorate the place in perpetuity by erecting the tall, narrow monument inscribed with a Star of David that stands in the park’s center and informs passerbys of the special nature of the place. This was 1952, sixteen years before the Edict of Expulsion was finally revoked, twenty six years before freedom of religion was finally guaranteed to all Spaniards, forty years before the 500th anniversary of the Expulsion was remembered with attendant publicity showered on Jewish landmarks throughout Spain.

The story of the burial ground in Vitoria-Gasteiz is little-known outside of the city. The story of a post-exile Jewish population in the Basque is nearly a secret. Perhaps now that the new Guggenheim has made not only Bilbao but all the Basque an international "hot spot," this modest but more humane chapter of the Spanish-Jewish connection will at last emerge for all the world to see.

Photos by Harvey Frommer
Myrna Katz Frommer and Harvey Frommer

About the Authors 
Myrna Katz Frommer and Harvey Frommer are a wife and husband team who successfully bridge the worlds of popular culture and traditional scholarship. Co-authors of the critically acclaimed interactive oral histories It Happened in the Catskills, It Happened in Brooklyn, Growing Up Jewish in America, It Happened on Broadway, and It Happened in Manhattan, they teach what they practice as professors at Dartmouth College.

They are also travel writers who specialize in luxury properties and fine dining as well as cultural history and Jewish history and heritage in the United States, Europe, and the Caribbean. http://www.travelwatch.com/bios.htm#Frommer 
More about these authors, contact emails:
myrna.frommer@Dartmouth.EDU harvey.frommer@darthmouth.edu
http://www.dartmouth.edu/~frommer/travel.htm">http://www.dartmouth.edu/~frommer/travel.htm

 
Rodolfo Proenza

(c) 2005

Remmants of Crypto-Jews Among 
Hispanic Americans 
by Gloria Golden  

As far as my connection to Judaism, I feel that I lost thirty-three years of my life by not knowing of my heritage. When I go to temple services, I love the prayers, reading of Torah, and wearing a kippah. I desire to embrace more of Judaism as I become aware of it. I want to be part of the Jewish community. I want the blessings of the God of Israel! The Proenza family migrated from Portugal to the Azore islands.   It is possible that they went to North Africa before settling in the Caribbean (Cuba).  The family surnames that might have Jewish ties are Proenza (Proencas in Portuguese), Portelles, Rodriguez, Vega, and Hernandez.

TEXAS 

Drawing by famed Texas historian and artist, Jack Jackson

VAQUEROS
The First Cowboys
Texas Parks and Wildlife
http://www.tpwd.state.tx.us/park/jose/vaquero.htm
Sent by Johanna De Soto 

Texas is famous for its cattle ranches, such as the King Ranch, the XIT, the 6666. and many others. The main characters associated with the ranch -- ranchers, cowboys, Indians, rustlers and outlaws -- are familiar and deeply seated icons who are ingrained into our history and heritage by thousands of books, movies, television programs, and by the direct experience of people who live in and have visited the southwestern United States.

But despite all appearances, the ranch is not an invention of the United States; it is essentially Mexican in origin. The animals and equipment for ranching came from Spain: horses, cows, branding irons, riding equipment. But Spain did not develop a ranching tradition as we know it, although many landowners were devoted to the raising of fighting bulls for the ring. In general, Spanish vaqueros tended small herds of cattle in a manner similar to shepherds and goatherds.

The first cowboys developed their skills in the haciendas of colonial Mexico. They were the charros, or vaqueros. This was a new breed of worker who was very different from the vaqueros of old Spain, who generally herded docile cows on foot. However poor and humble the lives of these new vaqueros may have been, they were horsemen! In the deserts of northern Mexico a man on foot was of little value. The vaqueros may have been poor and of low social status, but the fact of being horsemen gave them a sense of pride and power that no poor people had known before. They were skilled riders who worked with wild and dangerous animals and who regularly faced the many dangers of the frontier. Living on the frontier created both a culture and a and mythology. The basic attitudes of the charro, or vaquero hero, were founded on social or economic necessities, which became a genuine folk-culture. They valued bravery and disregard of personal danger; comradeship with peers; and loyalty to the hacienda and its brand; the determination to ride any horse that lived; skill with the rope; and a disdain for work that could not done in the saddle.   

For more on the subject:   http://www.tpwd.state.tx.us/park/jose/vaquero.htm

In the 2000 census, the Latino population of Texas increased to 6,669,666 individuals, representing 32% of the total state population. This dramatic increase in population played a significant role in bringing about increased Tejano representation in the Texas State Legislature. Although Latino representation in Texas had been increasing steadily for half a century, the more recent increases impressed political analysts and demographers alike.

To illustrate the extent of this representation, I have produced two charts giving the following information about the Latinos who presently serve in the Texas Legislature (House of Representatives and Senate):

1. Name of the Representative or Senator
2. District – The Number of the Voting District
3. The city that the District is in
4. The Percentage of Latinos in that city (2000 census data)
5. The county that the District is in
6. The Percentage of Latinos in that county (2000 census data)

Although the actual percentages of the district populations are not given here, it is hoped that the reader will have an interesting demographic perspective of Tejano representation in Texas since the November 2004 election

The House of Representatives:

To read about the century-long struggle to achieve Tejano representation in Texas, please go to the following link http://www.houstonculture.org/hispanic/tejanorepprint.html

EAST OF THE MISSISSIPPI

Three Flags Over St. Louis

The occasion marking the transfer of Upper Louisiana from Spanish authority to French to the United States has been known as "Three Flags Day". Actually this took place during a two day period, March 9th and 10th 1804. Since St. Louis' population at that time was primarily French extraction, the French flag, was allowed to fly for one day prior to the transfer to the United States. Originally the area was first owned by France, then came under Spanish rule prior to 1770, when the Spanish Lt. Governor, Pedro Piernas first arrived.  
  The ceremony on March 9, 1804 began when Maj. Amos Stoddard (appointed U.S. military governor) with Capt. Meriwether Lewis arrived at the St. Louis landing by boat. The Spanish garrison, all decked in uniform accompanied by the music of a fife and drum corp welcomed the new administration. After receiving the keys of the city from the Spanish Lt. Governor (Don Carlos De Hault De Lassus), a cannonade began, followed by the following address by Governor De Lassus: 

  "People of Upper Louisiana, by order of the king I am now about to surrender this post and its dependencies.  The flag which has protected you during nearly 36 years will no longer be seen.  The oath you took now ceases to bind.  Your faithfulness and courage in upholding it will be remembered forever.  From the bottom of my heart I wish you all prosperity." 

  Gov. De Lassus wept as the flag of Spain was lowered then lowered. Next the flag of France was raised up amid cheers bursting  from the townspeople. At sunset Gov. Stoddard  intended to bring down the french flag but on second thoughts, felt it more prudent to keep flying a full twenty four hours. A volunteer guard of honor  was assigned to flag duty throughout the night. Reportably the town burst into festivities  to such an extent that not a frenchman slept that night. (Diorama above by National Park Service, on display at Old Courthouse, St. Louis, Mo.) 

  Author, Gregory Franzwa, in his book, "The Old Cathedral", describes the ceremony the next day. "Early on the morning of March 10, 1804, the French ensign was lowered to the accompaniment of a funeral roll. Then the Stars and Stripes burst in the breeze, the fife and drum struck into lively music. Charles Gratiot, a Swiss, reportedly cried, "Three cheers for the American flag!". His exhortation fell on deaf ears. There were no cheers." The townspeople " were yearning for a France of Louis XIV, a France that was no more." 

The Colonial Heritage of St. Louis, Missouri, Formerly, St. Louis des Illinois (of Upper Louisiana)
http://www.usgennet.org/usa/mo/county/stlouis/colonial.htm#St.%20Louis'%20
Revolutionary%20War%20Battle
Sent by Bill Carmena  JCarm1724@aol.com

EAST COAST

My dear Hattie:
     Your letter has remained unanswered for quite a while, but you will forgive the delay as you know how hard I have been working recently. I've had a couple of days rest from the extra but hope to get at it again on Monday. I amused myself yesterday by sitting in the sun down at Castle Garden, a place corresponding to the Battery in Charleston, only not near so neat or pretty. There is no sign of bud or bloom on the trees & shrubs yet, save a few forlorn buds on a pirus Japonica that looks quite lonely & foolish in that big open place. The grass is green however, & the English sparrows congregate there in thousands. They are a very pretty & lively bird resembling a bullfinch, more than our house sparrow & are very combative, allowing you almost to step on them when engaged in bruising [torn] little heads. They Bay loo[ks] very pretty from the "Garden," all the incoming & out going vessels passing quite near, & as I have no horses to criticise, now tis a great pleasure to watch & take in the points good & bad of these Ocean flyers. There are dozens of lines, each with different rigs & flags. The New Steamers of the Inman, & Guion lines are the largest & best appointed the "Arizona" being a four master with engines of 10000 horse power. She is as long as from the shanty to the echo Oak almost being over two hundred yards long. This craft made the trip to Liverpool within seven days making the average of nearly 20 miles an hour for the whole voyage. The owners claim that she is the fastest ship afloat, but the Captain of the German Steamer "Elbe" a two master of half the usual size claims the same for his ship & I suppose it will never be settled. I wish Bory could see the swarms of Emigrants at Castle Garden, at times a thousand will come in on one or two vessels in a morning of half a dozen nationalities, Russian Jews with fur Caps and noses that would make Sydney Legare's look infinitesimal in comparison, & Germans with rosy cheeks & waists about the size of a walnut tree. The roughest looking set are the Italians these fellows are as dark as old Boatswain almost & a very hard looking set. You would be surprised to see what quantities of things they bring over with them. Bags of field & garden seeds, queer earthenware cooking utensils, old saws & hatchets, tin pans & children & so many odds & ends that seeing a cart load of them & their belongings one might take it for a "nigger mare." Speaking of niggers I have no doubt they enquire about me & when I'll return. The Captain may tell them that when I've learned to [torn] I see with my own eyes, [torn] say "No" -- why then I'll run the risk of being victimized again, but that is probably a long time off. I have not forgotten Stephens Coat, but as I did not owe him anything I was in no hurry, but some time soon when I've paid one more debt. I'll go forth upon the "Bowery way"  some Saturday night, when the path is resplendid with electric light, & there will I look about me with much circumspection, and will finally purchase from the persuasive hebrew, a garment those like has not been seen in the land of the pines, and the cost thereof will be a few shekels, and much pleasure will it give the wearer thereof & much envy will he be the subject of when he walketh upon the highway or appeareth clad therein, in the Councils of the church of his race. I suppose that Old Boatswain is devoted to Milly is he not? How are the cows? Has the grass spru[torn] well yet? I'm glad that [torn] but, sorry that he should bite the Captain. No one at "home" seems to care to tell me anything about the planting or farm details so I hope you will make an effort to enlighten me, will you not? What fields are the Captain planting & in what? & has he much trouble with getting labor? Tell him he ought to plant as much rice as possible in that quicksand section of the orchard below the pear trees, 'tis too swampy for corn tho' doubtless the crows & coons will denounce me for the suggestion. I saw a few crows flying over the park the other day & they looked like old friends & had the same sly way of peeping down sideways, as your friends of the orchard have. I'm very glad that Jimmie King has had a little [torn] & am rejoi[torn] can take my place so nicely in the family ear, but I know the Owls along the Broad road will miss me if the ladies dont. Tell Aunt E that I've received her letter & am delighted that the matrimonial bat has become so opportunely entangled in the mosquito net of Mrs Legare's daughters hopes. They are good girls & I'm very glad. As this is the season for fish& freckles down South, It has occurred to me to mail you three little outfits which I flatter myself will just suit the mouths of the Cypress fish. Aunt Emmie says you are studying a little better nowadays. Thats very pleasant news & I hope you'll keep it up. T'would never do to let Muggs beat you, & he is fast getting ahead of me in writing, & the knave says he can beat me running. I don't know what this generation is coming to-- The snow is coming down like a blanket & as soon as I'm off duty I'll run home, get a ho[torn] into bed & try to sleep off this [torn] dear. Much love to you [torn] fond old
            Bro'
 

MEXICO

My Trip To Mexico With My Father, 
Ernesto Nava Villa, 
Son of Pancho Villa

By Raul Nava Villa
Shared by Lupe Dorinda Moreno 
dorindamoreno@comcast.net

My father, Ernesto Nava Villa, is the son of Pancho Villa, and this is my story of our trip together to Mexico, where he had not gone back for 70 years. We flew to Durango and drove to Gomez Palacio, Durango, and Torreon, Coahula. We spent the night in Torreon. The next day we went to Gomez Palacio and saw the statue of Pancho Villa on his famous horse.

Pancho Villa

Later, we met with the towns people of Gomez Placio, who recounted stories of the revolution. The people were very hospitable and asked us to stay, but we had to leave for Chihuahua. On the way we were pulled over by the police, who told us to open the trunk. We had collected some adobes (bricks) as mementos from the home in Gomez Palacio, on top of the mountain where the statue of Pancho Villa on his horse stands. "What's This?" they asked, again, we explained, "adobes", a keepsake made from Dad's land of his birth. They called yet more police and repeated what we had and what we were doing. When they realized they were in the presence of the son of Pancho Villa, they joyously shook our hands and said we were fine to go. This welcome defined our journey to my father's Terra Natal.

We then drove to Parral, Chihuahua, and checked in at a hotel for the night. In the morning, we visited the "Francisco Villa" museum, the location at which Pancho Villa and Colonel Trillo and men were gunned down while driving in a 1919 Dodge the museum staff had lots of information and dad felt at home in Parral, we arrived at the 'LA Turista Hotel', and asked dad if I could tell the janitor that he was the son of Pancho Villa? As far as I am concerned, with my father's affirmation of this question, our mission has just begun. At learning of this, the janitor was speechless and became the first person in Mexico to know that Ernesto Nava was the son of Pancho Villa. This opened the question which became the backdrop in the eyes of those meeting us, "How could Ernesto Nava Villa keep his identity private for so many years?"

The janitor, Christovo, called Jose Socorro Salcido Gomez, the owner of the hotel, who coincidentally had written a book on Pacho Villa Titled, "Luzy Sombras En La Muerte Del General Francisco Villa." Don Jose told us that they present yearly festivities in July and Invited us to bring our family.

We continued our journey to Canutillo, Coahuila where Villa and his men set up, 'Hacienda De Canutillo,' which is now a museum. We met with the care taker and had a long conversation about the history of Mexico. There, people commented on how much dad looked like Pancho Villa.

Dad Told how he left Mexico and his two uncles, at 14 years of age on his own, just to be where his father once was: to feel the wind and the sand of the mountains and rancho's that whistled stories that were lost in his past. His mother, Macidonia Ramirex Nava, Took her baby at 2 years old out of Mexico because after the Revolution, she feared the government might kill her child.

My Grandmother told her son never to tell anyone in Mexico or in the U.S. about his father. Well as the story goes, together we returned to his birthplace, Nazas, Durango, which he had not seen in 70 years. Many memories flashed before his eyes, for instance, the church was still exactly here he said it would be. This was a dream come true.

We left across the mountains before dark, to the city of Durango, to rest at the hotel, and catch out flight back home, Leaving beloved Mexico which is our never forgotten past and proud it is very much part of our present. That’s my story, and my father's journey home.

Raul Nava Villa

 Los Archivos de Coahuila
Photos and information, Viola Rodriguez Sadler

Carlos Manuel Valdés

El debate sobre los archivos

Carlos Manuel Valdés

Friday, June 17, 2005  From:  mimilozano@aol.com   To: sdbarrios@msn.com
Hi David:
John Schmal email is:   JohnnyPJ@aol.com
Sorry, not on my own computer right now, but John can help you with contacting ms. Morales
Good luck, Mimi

Tuesday, 7/26/2005  From: sdbarrios@msn.com To: mimilozano@aol.com 
Mimi-Thank you for the email address for Schmal and Morales ,however,they never wrote back.    David Barrios de los Rios

Tueday, 26 Jul 2005  From: mimilozano@aol.com  To: sdbarrios@msn.com
Hi . . .John is really quite busy trying to finish up a bunch of different writing assignments.  I suggest that you write him again, and be very specific about why you are contacting him.
Mimi

Tuesday, July 26, 2005   
From: johnnypj@aol.com  To: mimilozano@aol.com; sdbarrios@msn.com
Hi David:
I remember receiving a message, and thought I replied to it, but maybe not. I get tons of mail. Please let me know what you are looking for and I'll see if I can help you.
Thanks.  John Schmal

Tuesday, July 26, 2005   From: sdbarrios@msn.com To: johnnypj@aol.com 
Thank you for your willingness to help. Our family is from Las Canoas, a rancheria outside, up in the hills of Rincon de Tamayo, which is outside of Celaya ,Gto. I have heard we are Guamare, as well as Guachichil and perhaps, Otomi. My father always considered us Chichimeca. I always remembered the village as very remote, without utilities and significant formal architecture. Houses were made of rock and/or adobe, and the village is very old. Small chapel, no priest. Lots of aztequismos in our daily language. Any information would be of help. My family connections had been severed by my elders infighting , making it hard to get more particulars. Thank you for any assistance. David Barrios de los Rios

Tuesday, 7/26/2005  From: JohnnyPJ   To: sdbarrios@msn.com 

Hi David:
I have done a lot of Guanajuato research, especially around Valle de Santiago, Guarapo, Penjamo and Dolores Hidalgo, so I am well acquainted with the state's records, and I can do research for people if they want to hire me.

According to Peter Gerhard's "A Guide to the Historical Geography of New Spain," Celaya was for a long time "a frontier where colonies of Tarascan farmers intruded into the hostile domain of the less civilized Chichimecas." He also states that "at Spanish contact" it was "inhabited by Chichimecs with Tarascan rulers at Acámbaro and Yurirapúndaro."  So it appears that both Chichimecs and Tarascans (Purépechas) lived in the region.

At the following website, you can see stories I wrote about the Mexican Indians, including Guanajuato and Michoacán:  http://www.houstonculture.org/mexico/states.html

It is important to remember that with the migration of Indians into Guanajuato from the south, it is highly likely that a person may, in fact, be descended from several kinds of Indians: Otomies, Guamares, Guachichiles, perhaps Mexica and Tlaxcalans, and, of course, Tarascans and Spaniards.  Most of the Chichimeca languages did not survive into the present-day  (except Chichimeca-Jonaz), so Indian languages that were spoken may have been Náhuatl during the colonial period, as most of the Chichimeca tongues disappeared in the early 1600s.

I've done quite a bit of Guanajuato research for a lot of people but I have to give you a little advanced warning about something.  Ethnic identity (that is designations of Indian, metizo, mulato) were not recorded in Mexican church records after 1822, so it's possible that even if your ancestors were very indigenous, they may be in the church records as regular Mexican people; it may not call them Indians.  In some areas, the designation of indígena is given, but rarely.

The reason I tell you this is because about a year ago a gentleman wrote to me, very excited about proving his relationship to the Otomí tribe in Guanajuato.  As it turns out, I traced his ancestry back several generations in Guanajuato to around 1830, but I wasn't finding Indians, and he lost his patience, because he wanted immediate results.  

He apparently did not care that I was finding the records of his own flesh blood ancestors because he merely wanted to make that indigenous connection, and it's possible that I could have done so, but he lost interest. In other words, he was more concerned about cultural identity than he was about actually finding out the names of his ancestors and who they were as individuals.
I have to let you know that sometimes people start researching their families with preconceived notions of what they want to find, and that the results that come up may not be what they want.  It is certain that if you go back far enough into the 1700s you have all sorts of indigenous designations, but for your ancestors living between 1822 to 1920, I may only be able to come up with baptisms and marriages of regular people (they may have looked like Indians, they may have spoken an Indian language, and they may have practiced Indian customs, but the church records won't call them Indians, so you won't know one way or the other.)  Before 1822, they will be called Indians or mestizos.

Having said this, if you want to tell me everything you know about your ancestors:  Names of ancestors, where they were born, when they were born and anything that you can come up with, I will be happy to give you an estimate of what it may involve to find out more information.
So, David, if you'd like to let me know what you have, I'll be happy to check out the availability of records and tell you what can be done to locate your ancestors.  
Take care,    John Schmal

Maria Luisa Caica marilucaica@hotmail.com  escribió:

Estimado Victor, 

Muchas gracias por aceptarme en vuestro grupo, requiero de su ayuda, como generalmente leo todos los correos,he visto que se puede ver los autos de los Testamentos,pus bien, yo requiero el siguiente favor, del Archivo General de la Nación de México:
 
INFORMACION TRANSCRITA DEL AUTO DEL TESTAMENTO DE DIEGO FERNANDEZ DE LA HIGUERA :
REGISTRO: 24955
N DE GRUPO : 14, BIENES NACIONALES
VOLUMEN: 206  EXP.: 15.
 
Yo investigo el origen del apellido "Caica" y en transcurso de mi investigación encontré antecedentes  de un matrimonio que se realizó en el año 1656 en la Iglesia de la Asunción. Cuahtemoc. Distrito Federal.Los contrayentes eran doña Josepha de Aia Caica castilla y don Diego Fernándes (Fernández) de la Higuera y Cuniga (Zuñiga), los puse en parentesis dado que así aparecen en los registros de la Iglesia de los Mormones,lamentablemente no existe mas información, he consultado en su país al Arzobispado de México y me han contestado que estos antecedentes podría conseguirlos en el Sagrario Metropolitano. 

Se imagina usted, que es difícil, hacerlo desde tan lejos y el sagrario no posee email.
Ahora, por otro colistero me he informado que existen personas con mi apellido,pero no aparecen en la guía de teléfonos . 

Por lo anteriormente expuesto, pienso,que tal vez en el Testamento de este señor,pueda encontrar alguna pista.  Esperando no haber sido muy extensa en mi consulta, se despide de usted,
Atentamente,
 
María Luisa Caica Cordero.
Chile.

CARIBBEAN/CUBA

Por Sonia Migdalia Rosa
Sonia M. Rosa, smros1@yahoo.com

La literatura taína

Bien dijo Mario Vargas Llosa, que "una cultura no es un campo de concentración". Esta es una premisa universal de respeto a la identidad cultural en todo el planeta. Queremos aplicar esta premisa al estudio de la literatura de la diáspora taína caribeña. Queremos contemplar este híbrido cultural, pero no criticarlo o atacarlo con cinismo cuando nos detengamos en este ensayo a analizar uno de sus productos primarios, la literatura. Literatura que, como mucha otra excelente literatura producida fuera de las fronteras isleñas del Caribe, ha permanecido en una especie de limbo, donde se negocia el aquí y el allá, como parte de una identidad dual.

La literatura taína de la diáspora boricua en un proceso innovador de uso y acceso a la tecnología, la Internet, ha creado oportunidades y una presencia y visibilidad real. Muchas de las llamadas "naciones taínas" promueven sus agendas y actividades en la Internet. Sus escritos son principalmente en inglés coloquial y culto. Sin embargo, cuando hacen esfuerzos de presentar versiones en español de sus páginas de Internet, estas versiones traducidas al español se manifiestan en muchas ocasiones plagadas de errores gramaticales y de conjugación verbal, típicas de un hablante del español como segundo idioma.

Estas páginas representan lo que se ha denominado en inglés como "the great American divide". Este gran divisor americano es la tecnología y el acceso a la misma. Todo aquel que tiene el poder adquisitivo para poseer la nueva tecnología (computadoras, rastreadores, platos de satélite, etc.) se encuentre en una ventaja ya que esta tecnología provee acceso casi instantáneo al canjeo más valioso del siglo XXI que es la información. Esto ha divido a la nación americana en dos grupos, los que tienen y los que no tienen acceso a la tecnología y a la información. El Dr. Maximiliam Forte¹clasifica todo este proceso de propagación en la Internet como propenso a un imperialismo virtual. Los grupos en particular de "nuevos taínos" a los que nos referimos, pertenecen a ese primer grupo privilegiado. En su mayoría, se mueven en este círculo de información y muchos de ellos se dedican a promover el acceso rápido y relativamente gratuito a ésta. Poseen el conocimiento tecnológico y el acceso a este nuevo medio de comunicación. Estos no son los pobres emigrantes de la primera oleada de la diáspora; los nuevos taínos tienen visibilidad, están afiliados y son reconocidos por los grupos nativos de EE UU y Suramérica, las Naciones Unidas y hasta el Congreso de Estados Unidos. Podemos pues, inferir que ellos son parte de la fuga de cerebros y ya no son los emigrantes agrícolas de comienzos del siglo XX.

1 El Dr. Maximilian Forte es antropólogo especializado en el área caribeña de las Antillas Menores con especial interés en la etnia caribe y el resurgimiento de movimientos neo-indigenistas en estas islas. A tono con sus intereses científicos y antropológicos creo el portal de Internet conocido como Caribbean Amerindian Centrelink, http://www.centrelink.org/Review.html>, que básicamente es una muy completa base de datos y artículos sobre el tema indígena taino y caribe.

Pudimos ver las páginas de grupos que buscan revivir una espiritualidad taína, la cultura y el arte. Están en primera plana los controversiales y resonados grupos políticos taínos. La gama es tan amplia que podemos ver desde la página del artesano que hace reproducciones de cemíes hasta las páginas de artistas que han sido exhibidos en el museos Nativo americanos del este de Estados Unidos. Están las páginas literarias, entre las cuales se encuentran las que se pueden calificar como tesoros educativos junto a las. páginas (demasiadas) que eluden a todo intento clasificatorio. Entre las páginas de Internet de corte literario pudimos descubrir una variedad de poemas escritos en su mayoría en inglés, por autores de diversas partes de dentro y de fuera del entorno antillano. En esta amplia periferia escritores conocidos y desconocidos elevan sus voces en un grito desgarrado de reclamo de identidad. Ya no es el verso indigenista idealizado que tanto gustó en el siglo pasado es un verso personal y lleno de historia.

Entre las múltiples páginas de tema taíno se encuentra la página de Biarakú.com², creada y mantenida por Gina Rosario. Criada en las duras calles de Nueva York, Virginia "Gina" Rosario es un dínamo de energía y creatividad. Es petitte, de larga cabellera oscura, mirada intensa y ojos negros penetrantes que como ojos de buena artista parece que urgan lo profundo de tú alma. Si, Gina se gana la vida como artista gráfico, pero su casa es un museo de sus obras de arte mayormente de tema taíno. Sus obras han visitado famosos museos de universidades y museos corporativos. Vestida totalmente de negro, mientras se mueve rápida a su computadora, nos cuenta de las diversas etapas de su vida. El pequeño Diego, su hermoso nieto, nos dedicó su mejor sonrisa mientras Gina se movía entre sus pinturas y nos hablabla de todas sus pasiones.

La vida en Nueva York no fue fácil… La vida en Virginia tampoco lo es pero está sazonada del amor de sus hijas, la pasión por sus nietos y por mucho trabajo y mucho activismo. ¿Cómo ella encuentra el tiempo para tantas actividades? Le planteo mi pregunta y ella simplemente comenta sobre lo poco que duerme. Luego de sentarme a hablar con ella supe que esta mujer era una de esas criaturas dotadas con todos los talentos. Sus obras están llenas de colorido y originalidad, su pasado lleno de historias de amor y desamor y su presente saturado de arte y poesía. Es una mujer involucrada y activa porque mantiene viva su conciencia social, en grupos como el de Rescate de Vieques. Sueña poder algún día visitar y enseñar arte en un seminario de verano a los niños de contaminada isla municipio.

2 Biarakú es probablemente una de las mejores páginas de tema taíno que existe en la Internet. La página es actualizada con frecuencia y mantiene una variedad de temas originales para el lector. En la página se puede leer lo mismo de la historia de los taínos como del arte que producen artesanos contemporáneos y poesía de diversos autores.

Gina Rosario escribe una nueva poesía de tema taíno. Es una poesía históricamente correcta, que reclama que se re-escriban las verdades de los conquistadores y que se escuche la voz de los taínos, la primera etnia del encuentro fatal. Gina está activa en los círculos neo-taínos y también en los grupos de nativo americanos del este de Estados Unidos. Su propósito es hermanar a grupos que ya estaban emparentados, estudiar e integrar los aspectos en común de estas etnias a su obra literaria y gráfica. Es en los versos de esta artista donde se reclama que la lengua taína no está muerta. Este poema en sus últimos versos hace alusión a los dioses y héroes de la mitología taína. Invocando la presencia del tan temido Huracán, la autora evoca el recuerdo de las vidas heróicas de Agueybaná, Hatuey, Guarionex y Anacaona. entre otros.

My language is not dead

By Virginia Robles-Rosario

It lives in the rustling leaves of the ausubo, the tabonuco, the caoba and the sacred ceiba tree whose deep roots reach into the caves of my heart.

The yuca, maiz and batata still grow in the conucos where we once buried unmarked cemis to inspire the land to be even more fertile. The sweetness of the guayaba fills me with memories of the joyous freedom and abandon of the time before the others arrived. The colibrís, bijiritas and guatibirís flit about the emerald green manigual while guaraguaos soar above in the resplendant blue sky searching for the truth.

Huracanes with their swirling winds cleanse the land of contamination. The yagrumos and palms bend and sway to the will of the torrent.

My people are the Boricua, people of the high lord, the Quisqueya, from the land of high mountains, the Ciboney from Cubanacan, the sacred light around the center, and the strong Caribs. The Jibaros and Guajiros sing and drum to the stars of night sky in their mountain retreats.

In my bohio of brick and steel, hamacas lull me to sleep while the sounds of the coquis fill the tropical night air.

The caciques lead the people to the batey and danced at the areito singing the praises of Yucahú, the sacred, holy spirit of the land, whose breath brought us to life. We remember our great ones in song and dance: Agueybaná, Anacaona, Caguax, Orocobix, Guarionex, Hatuey and Uroyoán.

As I visit the ancient bateyes now covered by the cement of the Spanish plazas, I remember that my language is not dead.

Estos son temas nuevos explorados por los poetas neo-taínos. Es cierto que en ellos existe un grado de idealización del taíno, pero se le trata con el respeto con que se trata a un ancestro venerado. Es la reaparición del taíno visto con otra óptica, trayendo a las arcas de la literatura un particular enojo por las injusticias del pasado: una voz apasionada por las consecuencias de esas injusticias. Mientras leíamos esta poesía no pudimos evitar el sentir el temblor de la emoción de quinientos años de opresión. Es una nueva voz que no se había escuchado la voz de una sobreviviente del holocausto taíno. Más que la historia de un pueblo parece ser la voz del más añejado inconsciente colectivo hablándole a hombre del siglo XXI.

It lives in the rustling leaves of the ausubo, the tabonuco, the caoba and the sacred ceiba tree whose deep roots reach into the caves of my heart.[…] In my bohio of brick and steel, hamacas lull me to sleep while the sounds of the coquis fill the tropical night air.

(Rosario)

El poema tiene la resonancia de un rezo, porque Rosario continúa enumerando los lugares, vocablos, momentos que evocan todo aquello que sigue viviendo en nosotros que es y siempre será taíno.

Otro de su poemas titulado Bilingual Lengua toca el tema de la identidad dual. La autora menciona el sincretismo necesario para sobrevivir con dos identidades en un proceso constante de fusión.

Lengua, tongue of my birth, my soul

Undulating rhythms of the sounds that brought me forth.

Swaying and singing words– racial memories of mystical rain forests and moonless nights.

Mami, Papi, sounds of home and a fierce love.

Nena, nene, m'hija, m'hijo -- affection with a tinge of sadness for a destiny that is unknown.

Swaggering macho orgullo that proclaimed a difference -- a special tongue known only to a few.

But my other tongue is of the streets -- the bread and butter of my days.

Crisp meanings accentuate the material pride of accomplishment.

At first, this foreign tongue was harsh and confusing.

It left my mind a blank -- which was which, why, porque, ¿yo no sé?

A profound silence overtook me until I could compartmentalize their two meanings.

My two souls -- one forever yearning a never lived existence. The other one facing an unclear future.

Slowly, lentamente, a fusion of sorts.

At times one tongue gets sacrificed for the other, neither being entirely forgotten just put on hold for a little while.

Sometimes my mind searches for the right word, but finds it only in the other lengua.

A mezcla in my mind, my bilingual lengua seeks a unity that is nowhere to be found.

Perhaps it is time for a new lengua.

Esta vez el bilinguismo es el choque entre el español versus el inglés. Es ese constante cambio de códigos (code switching) a nivel cerebral, las neuronas en fusión y fisión necesaria para comunicarse en una existencia donde ambos idiomas son importantes. Una es la lengua de la supervivencia y la otra la lengua del alma. Rosario se pregunta si ya es hora de crear una nueva lengua. Nos preguntamos como ella: ¿será el spanglish la lengua del próximo siglo o el próximo milenio?

Gina Rosario no solo escribe de su indianidad, herencia e identidad taína sino que también toca los temas profundos y dolorosos del amor y el desamor.

My fantasy is that you love me

Willing to give me the stars and the moon.

You are my dream come true

My fantasy is that you don’t care for her.

She means nothing to you.

My reality is that she exists and I mean nothing to you.

Otherwise, you would treat me more kindly,

My reality is that I seek what is not mine to take or receive.

My reality is ugly truth compare to the crystalline fragile fantasy. The muck of everydayness intrudes upon the unreal in my mind.

Would that my fantasy becomes my reality – but that is why it is a fantasy.

Amores prohibidos, identidades en conflicto, la resurección de todo lo taíno, un arte colorido, brillante y sincrético donde un cuadro de una Virgen del Cobre descansa al lado de un misterioso Deminán Caracaracol, héroe de la mitología taína, habitan el mundo lleno de palabras y constante creación de Virginia "Gina" Rosario³. Nunca olvidaré sus palabras que suenan a ecos de grito de guerra: -"No creo que los españoles nos conquistaron y españolizaron creo que los taínos taínizamos inmediatamente a los españoles y ellos tuvieron que adaptarse a nuestro estilo de vida"

"Tainizada", nunca había escuchado la palabra pero le cae a la artista a la medida. Gina Rosario es una mujer tainizada, una mujer obsesionada con un renacer de todo lo taíno, una mujer que revive a diario su pasado taíno.

3 Pueden ver algunas de las obras de Gina Rosario reseñadas en la página Soy única, Soy Latina ubicada en: http://www.soyunica.gov/guests/grosario.aspx o visitar su catálogo de obras en línea en:
http://www.absolutearts.com/portfolios/r/rixturey/additional-artwork/

SPAIN

Archivo de Fotografia Historica de la FEDAC

este es el link: http://www.fotosantiguascanarias.org/index.cfm

Hola a todos los colisteros Encontre esta pagina de internet que tiene muchas fotos antiguas de algunos lugares de islas canarias y de algunos personajes y familias (algunos identificados y otros sin identificar) y pense que podria ser de interes para algunos.

saludos, Maria
chemist895@yahoo.com
genealogiacanaria@yahoogroups.com

Sent by Bill Carmena who writes:
"Thought this might be of interest.  Old photos from the Canaries.  Need to explore the site to find them, but definitely worth while."

  http://www.mgar.net/magallae.htm

La expedición duró tres años, dieron la vuelta al mundo y el 8 de septiembre de 1522 llegó al puerto de Sevilla la nao "Victoria" y solo con 17 hombres. En el trayecto hubo de todo, unos murieron a manos de los nativos, entre ellos Fernando de Magallanes, otros desertaron en diferentes puertos, otros murieron de las mas diversas enfermedades, aunque muchas de las muertes la produjo el escorbuto y hubo motines, ahorcamientos para ejemplarizar al resto de  la tripulación, y todo lo que se puede producir en una singladura de tres años de duración.

Esta expedición tuvo mucha importancia en la actual provincia de Huelva, porque Magallanes escogió para captar tripulantes a un portugués residente en Ayamonte y a vecinos de Palos y Huelva y por lo tanto fueron muchos los naturales de esta provincia que formaron parte de la expedición.

En una de las listas de tripulantes que ha llegado a mi poder encuentro 2 de Ayamonte, 1 de Bollullos, 2 de Aroche, 9 de Palos de la Frontera, 1 de Trigueros, 14 de Huelva, 3 de Moguer, 1 de Lepe, 1 de Aracena y 1 de Almonaster, Pero en esta lista faltan muchos por dos razones. La primera que muchos de los tripulantes alegaban que eran de Sevilla para encontrar facilidades para poder embarcar, ya que era allí donde se hacían lo que podríamos llamar la inscripción y la otra es que, muchos de los pueblos que actualmente pertenecen a la provincia de Huelva, pertenecían entonces a Sevilla y por lo tanto se incluían en su zona.

Poseo tres listas y no coinciden ninguna, e incluso los nombres a veces difieren y es que en aquella época había tan pocos que sabían leer y escribir, que los documentos pocas veces estaban completos.

                                              Angel Custodio Rebollo Barroso

Por ejemplo, el Emperador Carlos I de España y V de Alemania, le conocemos dos hijos naturales; Juan de Austria, que nació en Ratisbona en 1548 y Margarita de Parma que vino al mundo el 18 de enero de 1522 en Oudenarde. Ambos fruto de los amores con Janine Van der Gheenst.

Felipe II nombró a esta dama flamenca, gobernadora general de los Países Bajos y ella intentó una política de concordia entre el rey y aquel territorio, pero aunque era una persona muy prudente, de gran talento y muy trabajadora, fracaso totalmente. Cuando envió el rey, al Duque de Alba con amplios poderes para restablecer allí la unidad religiosa. Margarita consideró que había sido sustituida y dimitió, retirándose a Italia, donde murió en 1586.

Otro rey que también tuvo hijos naturales reconocidos fue Fernando El Católico, que fruto de sus amores con Aldonza Iborra, de una ilustre y noble familia catalana, nació Alonso de Aragón en 1470. Pero sobre este personaje hay mucho que contar, porque cuando solo tenía siete años de edad, fue nombrado arzobispo y perpetuo administrador de Zaragoza y su diócesis, con el premio de las rentas del Maestrazgo de Alcántara, la Camarería del Pilar de Zaragoza, las abadías de San Victoriano, San Cucufate y de Monte Aragón, el priorato de Santa Ana en Barcelona y muchas prebendas mas.

Alonso de Aragón tuvo dos hijos, Juan y Fernando que le sucedieron unos tras otro en su dignidad.

Alonso de Aragón, se ordenó sacerdote en 1501, y se cuenta que solo dijo la primera misa, por considerarse indigno de este ministerio. Fue también arzobispo de Valencia.

Era hombre culturalmente muy formado y escribió algunas obras, entre ellas; "Cartas Latinas" y "Epístola sobre el Cardenal Ximenez de Cisneros".

Durante seis años fue diputado y a la muerte de su padre se hizo cargo de la regencia de Aragón hasta que el Príncipe Carlos gobernó el reino.

                                        Angel Custodio Rebollo Barroso  custodiorebollo@terra.es

INTERNATIONAL 

Tomado de:  Biblioteca Virtual Miguel de Cervantes.

 
A La Reina de los Cielos, que con excelencias tantas
se coronó de Laureles, para llevarse la Palma.

Aquella, que Ave Divina se remontó bella Garza
a lo mas alto del Cielo, donde está colocada.

Le suplico, que me preste una pluma de sus alas
para que escriba mi ingenio la crueldad mas inhumana.

Y la lastima, que aun lloran, de bronce, y mármol estatuas,
en ese Reino luciente de la Corte Lucitana.

 

Nació un Príncipe famoso, a quien dio nombre la fama
de cruel, que para serlo le dieron bastante causa.

Por gusto del Rey su Padre, con una Infanta de España
casó el Príncipe Don Pedro con grandeza soberana.

Y a Portugal con su Reina pasó por Dama, una Dama,
cuya hermosura, por grande se igualó con su desgracia.

Que era Doña Inés de Castro, ya lo dije, y esto basta,
murió luego en Portugal la Princesa Castellana.

 

Sintió la Corte su muerte, tanto como le tocaba,
y el Príncipe se portó con grandeza para honrarla.

Mas sosegada su pena, que el tiempo todo lo acaba,
al jardín por divertirse, salió como lo estilaba.

Una tarde, ya tan tarde; que la noche se explicaba,
y el Sol en otro hemisferio, por entonces alumbraba.

Dando luz á otras esferas, y no con pequeña causa
pues temió que en el jardín Doña Inés predominara.

 

Y discurriendo sus cuadros hermosas flores, y plantas,
Llegó a dar vista a una fuente de una fabrica tan rara.

Que era taza de Alabastro con una taza de Plata,
y al Espejo de sus ojos vio reclinado a las aguas,

Que con los frígidos cristales al Espejo se miraba,
llegó el Príncipe a la fuente porque el fuego busca el agua.

Y al ver los ojos de Inés; quedó su vista abrazada,
y a su cariñoso estilo volvió Doña Inés la cara.

 

Quedose el Príncipe helado, y Doña Inés quedó helada,
él, muy fino enamorado, y ella fina enamorada.

Se bebieron los alientos por los ojos, hasta el alma,
el fuego venció la nieve, y derritiendo la causa,

Que aprisionaba su lengua, rendido el Príncipe habla,
palabra le dio de Esposo, prometiendo coronarla.

Por Reina de Portugal, y Emperatriz de su Casa,
y a tan heroicas promesas, Inés le recompensaba.

 

Con justo agradecimiento, y el cándido jazmín saca:
dióle la mano de Esposa, y en fe de mano, y palabra,

 

Se casaron en secreto con unión tan voluntaria,
que cumplieron el Adagio de ser dos cuerpos, y una alma.

Y temiendo que su Padre, esta unión les estorbara,
para que mas se ocultase del Real Palacio la saca.

Aposentando su hechizo, en una Quinta que estaba
con vecina del Mondejo, y su padre que ignoraba,

Los lances que he referido, trató luego con Navarra,
atribuyéndole a dicha el casarle con su Infanta.

 

Concediólo el Rey Navarro, y la Infanta Doña Blanca,
en Lisboa amaneció una infeliz mañana.

Llegó la nueva a Don Pedro, cuando con zozobra tanta,
fue a visitar su Padre, el cual le ordena, y la manda,

Que pues que ha de ser su Esposa visite a Doña Blanca:
obedecióle Don Pedro, y recibióle la Infanta.

Con cariñosos cortejos, y después de saludarla,
sentose el Príncipe, y luego le dijo aquestas palabras:

 

Ilustrísima Señora, cierto, me holgára en el alma
escusar vuestro disgusto, y el mío, por ser y causa,

De los precisos pesares en que os miro precisada;
mas supuesto que es forzoso nuestra pena declararla.

Rompa la voz mi silencio, pues ya no puedo ocultarla;
casé, Señora, en Castilla, primera vez con su Infanta,

Por el gusto de mi Padre;  pero pues está notada
la dicha de estos principios pasemos a la sustancia.

 

Cuando mi difunta Esposa pasó a Portugal, de España,
vino asistiéndola entonces un Sol en lugar de Dama.

Una hermosura, un prodigio; perdóname el alabarla
vuestra Alteza, en su presencia, que su belleza informarla

Me importa, porque disculpe temeridades osadas;
cuando advertida conozca de estos extremos la causa.

Es en fin, el dueño mío Doña Inés cuello de Garza,
tan Garza, que en su hermosura, y discreción remontada.

 

Por ser un Cielo, es el centro de la gloria de mi alma,
murió mi Esposa, y nació de Doña Inés beldad tanta.

Pues de mis ojos estuvo hasta entonces ignorada,
vióla mi vista, y perdila, que me la robó su gracia,

Solicité su hermosura y favoreció mis ansias,
tanto, que logré la dicha [que] mas mi amor idolatra.

En fin, Inés es mi Esposa, y está conmigo casada,
su Esposo soy tan gustoso, que a mi dicha no se iguala.

 

La mayor dicha del mundo, porque es mi dicha muy alta,
y en fin, perdone tu Alteza mi resolución extraña.

Pues sola Inés ha de ser, en Portugal Coronada:
fuese el Príncipe, y quedóse en blanco la triste Blanca.

Dando a los ojos licencia, para que tristes lloraran,
las centellas que los celos en la fragua del amor fraguan.

 

Partiose de Portugal, y el Noble Rey de Navarra,
sintiendo con mil extremos, el desaire de su Hermana,

Mandó, que al arma tocasen las Trompetas, y las Cajas,
y sus fuertes Capitanes se pusiesen en Campaña.

Con Ejércitos valientes, bien alistados en Armas,
hasta ver de Portugal la Corona derribada,

Que para recuperar el agravio de su Hermana,
solo pretende ponerla por alfombra de sus plantas.

 

Sonó el clarín belicoso, crujió el parche de las Cajas
poblóse el Campo de Picas, de Mosquetas, y Alabardas,

Y con ricos Estandartes, y Banderas tremoladas
le puso sitio a Lisboa, y temiendo su arrogancia

Pidió el Rey Portugués treguas, y a sus Consejeros llama,
y puesto en su altivo Trono, su consejo les demanda.

Era el uno Egas Coello, y Albar González llamaban
al segundo Consejero: y el consejo que le daban.

 

Fue, que Doña Inés de Castro muriese, pues era causa
de las guerras, que su muerte para la Paz importaba,

El Rey respondió, que no, que era tiranía ingrata:
replicaron los traidores, que se arriesgaba su fama.

Y juntamente su vida, y Corona peligraba,
y en fin, tiranos, y aleves, tantos riesgos alegaban.

Que se bajó de su Trono el Rey, dejando firmada
de Doña Inés la sentencia, que muriese degollada.

 

Al Príncipe aseguraron en la prisión de un Alcázar,
y partieron a Coimbra donde Doña Inés estaba.

Aquí la mano me tiembla, aquí la pluma se para,
aquí el pulso titubea, y la lengua aprisionada.

Entre penas, y tormentos, no pronuncia lo que habla,
le leyeron la sentencia a aquella cordera mansa.

A aquella que imitó à Abel, entre el furor, y la saña
de tan ingratos Caines, y vestida de mil ansias.

 

Rociaron sus Auroras, perlas, que en la roja Nácar
de sus hermosas mejillas se miraron esmaltadas.

Llegó el tirano homicida, cubrió su Cielo una vanda,
cortó el ingrato cuchillo su bellísima garganta.

Quedó aquella Nieve roja, aquella Luna eclipsada,
aquel Sol todo nublado, aquella Luz apagada.

Aquella Estrella sin rayos, aquel Lucero sin Alba,
sin Púrpura aquella rosa, aquel Clavel sin fragancia.
 

Aquel Jazmín despojado, y sin cuello aquella Garza,
abatidos ya sus vuelos, y remontada su fama.

Murió Doña Inés de Castro, Dios le dé gloria a su Alma,
y entre hermosos Paraninfos se eternice colocada,

Del Príncipe mas amante, cuando supo la desgracia,
los amorosos extremos, dígalos por mi la fama.

Pues desmintiendo la noche, con la luz de cien mil hachas
le hizo entierro solemne, desde Coimbra à Alcobazas.

 

Donde sobre la Cabeza puso su Corona sacra,
y luego todos sus Grandes besaron su mano blanca.

Hizo que todo su Reino por  su Reina la jurara,
y a los ingratos traidores, por las traidoras espaldas

Arrancó los corazones, porque su culpa pagaran:
emplazado murió el Rey para dar cuenta tan larga,

Quedó Doña Inés sin vida, y los traidores sin Alma,
el Príncipe sin consuelo, muerto con viva constancia.

 

Y cuando supo el suceso, levantó el sitio Navarra,
y humilde pide mi ingenio perdón de sus muchas faltas.

 

A ligação amorosa entre o infante D. Pedro e Inês de Castro foi imediata o que provocou forte conflito entre D. Afonso IV e seu filho e provocou a morte prematura de Constança Manuel. Temendo o monarca a nefasta influência dos Castros em seu filho, resolveu condenar à morte Inês de Castro, o que provocou a rebelião de D. Pedro contra si. Contudo a paz entre o pai e o filho foi estabelecida em breve e D. Pedro foi associado aos negócios do Estado, ficando-lhe desde logo incumbida uma função, que sempre haveria de andar ligada à sua memória – a de exercer justiça. 

Durante o seu reinado evitou guerras; logrando aumentar o tesouro. Cunhou ouro e prata. E exerceu uma justiça exemplar, sem discriminações, julgando de igual modo nobres e plebeus. 

Os documentos coevos e o testemunho de Fernão Lopes definem-nos D. Pedro como justiceiro, generoso, folgazão, amado pelo povo e de grande popularidade. A sua morte o povo dizia que «ou não havia de ter nascido, ou nunca havia de morrer».

Ficha genealógica:

D. Pedro I nasceu em Coimbra a 8 de Abril de 1320 e morreu em Lisboa a 18 de Janeiro de 1367. Casou em 1328 com a princesa D. Branca de Castela, não se consumando o matrimónio por doença da noiva. Em 1334 tratou-se de um novo consórcio com a infanta D. Constança, que nasceu em data incerta e morreu em 1345, filha de D. João Manuel, infante de Castela. Tiveram a seguinte descendência:

1. D. Maria, nasceu em Évora a 6 de Abril de 1342; casou em 1354 com o infante D. Fernando de Aragão; morreu em Aveiro depois de 1363, ficando sepultada no Convento de Santa Clara de Coimbra;

2. D. Luís, nasceu em 1344 e morreu uma semana depois;

3. D. Fernando, que herdou a coroa.

De uma nobre castelhana, D. Inês de Castro, nascida ao redor de 1325, tendo morrido em Coimbra em 1354, foi sepultada em Alcobaça em 1361, filha de D. Pedro Fernandes de Castro a de D. Aldonça Soares de Valadares, teve os seguintes filhos:

4. D. Afonso (morreu de tenra idade);

5. D. João, nasceu em data incerta c. 1349; faleceu em Salamanca após 1385, tendo sido candidato ao trono português;

6. D. Dinis, nasceu em data incerta por volta de 1350, foi aclamado rei em Santarém, no ano de 1384, mas já tomara o partido de Castela; fundou a casa de Vilar no reino vizinho, tendo morrido em data incerta;

7. D. Beatriz, nasceu em Coimbra c. 1351; foi educada em Santa Clara de Coimbra; casou com D. Sancho, conde de Albuquerque, irmão de D. Henrique II de Castela; morreu em data incerta.

De uma Teresa Lourenço, nasceu em 14 de Agosto de 1356:

8. D. Joao, que veio a ser Mestre de Avis a primeiro rei da segunda dinastia.

( http://www.arqnet.pt/portal/portugal/temashistoria/pedro1.html 

Dichos by Ophelia Marquez

HISTORY

Aztec Club of 1847

Insignia of Hereditary Societies

http://www.hereditary.us/decorations.htm#   Colorful, fun website to view.  There are so many Hereditary Societies, each one devoted to a historical event and group related to that event. 
Sent by Paul Newfield who called the site:  "eye candy"  skip@thebrasscannon.com

In 1803, Napoleon Bonaparte issued a decree through which France detained British citizens within the Empire. The détenu law differed from the then accepted rules of war which allowed a country to kill, enslave or allow a captured citizen of an enemy nation to be rescued for ransom. Napoleon's law allowed him to trade French military officers held by England for British non-combatants held in the French Empire. The British were slow to react but by 1810 social and political pressure forced them to trade. By that year, France held 11,458 British citizens and England held over 65,000 French military prisoners of war. Napoleon was able to get back a great number of captured senior officers in exchange for non-combatant British citizens caught behind enemy lines while touring Europe. In retrospect, Napoleon Bonaparte got the better end of the trade for the exchanged officers were able to rejoin the French military forces. Through Napoleon's détenu the trading of civilians, spies and wounded prisoners of war became a facet of war. 

Not long thereafter, a civil war erupted in Texas. Federalist Tejanos, Anglo American colonists and Freemen (Blacks who were not slaves) as loyal Mexican citizens, rebelled against the centralist government of President Antonio Lopez de Santa Anna. The 1835 rebellion was quite simple. The centralists under Santa Anna had done away with the Mexican Federalist Constitution of 1824. Instead, the centralist had created an unconstitutional dictatorship under Santa Anna. Also, the centralist government had refused to recognize Texas as a state and had annexed it to Coahuila to form the State of Coahuila y Tejas. Therefore, Tejanos, Anglo American colonists and Freemen took arms to defend their rights as guaranteed by the Mexican Constitution of 1824. Together, from October to December in 1835 they defeated centralist forces at Gonzales, Mission Espada, Mission Concepción and Béxar. The Mexican tricolors of red, white and green with 1824 on the white panel flew victoriously over Texas as 1836 began.

Pro-slavery, pro U. S. annexationists, anti Black and anti-Catholic volunteers began to enter Texas. Many wore the uniforms of the militias of Georgia, Alabama, New Orleans and Tennessee. They carried their state flags, militia banners and the flag of the United States. In December 1835, the U.S. volunteers at Goliad declared they would not take prisoners and did not expect to be taken prisoners. Santa Anna and the centralist government in Mexico City declared the U. S. volunteers were international pirates and soldiers of fortune who were neither Mexican citizens nor residents of Texas. It should have not come as a surprise when Santa Anna ordered the execution of the seven rebels captured at the Alamo and the 400 plus U. S. citizens who surrendered at Goliad. By law, they were "international pirates and neither Mexican citizens nor residents of Texas". 

In the meantime, U. S. newspapers, and especially those in the southern slave states, had agitated their readers to an anti-Mexican, anti-Catholic fervor. Although some Alamo defenders had managed to successfully escape and at least one Tejano (Brigido Guerrero) had talked himself to freedom, the newspapers created the no-survivor/massacre myth. The execution of the U. S. volunteers in Goliad caused an equal furor by overlooking the fact they had invaded a 
neighboring nation and taken arms against a nation of which they were not citizens. 

Not surprisingly, the U. S. citizens who moved to Texas after the battle at San Jacinto came with deep set prejudices. The Tejanos, Freemen and federalist Anglo American colonists with Tejano wives and children soon felt the sting of discrimination. Simply put, the newly arrived from the United States did not distinguish between the Tejanos who had fought for the creation for the Republic of Texas and the Mexican centralist soldiers who had executed David Crockett et. al. Likewise, they did not distinguish between the Black Freemen who had also fought for the creation of the Republic and African slaves as they were used to owning in the southern states. The social, religious, ethnic, racial prejudices and discrimination became worse after the 1846-1848 U.S. - Mexican War. In time, even the 2,500 plus Tejanos who served in the Confederate Army during the U. S. Civil War would be ignored and their contribution and sacrifices belittled.

A century had not passed when on December 7, 1941, Japan attacked Pearl Harbor. President Franklin Delano Roosevelt declared the attack a "Day of Infamy in the annals of history" and with full support of the nation declared war on Japan. Germany declared war on the United States and the U.S. declared war on German and its allies which formed the European Axis Powers (Italy, Poland, Romania, Bulgaria, etc.). President Roosevelt then ordered the arrest of resident aliens from Japan and the Axis Powers with emphasis on Germany. The U.S. government soon ordered the establishment of "detainment, relocation and internment camps" for "enemy aliens". Law abiding non-combatant resident aliens who had migrated to the United States before the Depression and had not yet become U. S. citizens were taken from their homes and relocated. According to government records, 110,000 Japanese and over 600,00 Germans and Europeans from the Axis Powers were placed in camps throughout the nation. Most if not all lost their homes through foreclosure. Their U. S. born wives and children were harassed and empty homes were ransacked by looters. Those without nearby relatives had no choice but to join their husbands in the camps.

Apparently not wishing to suffer the same unfair trade of hostages as Napoleon had executed with England, the U. S. government demanded the Latin American countries expelled their "enemy aliens" and send them to the United States. The Latin American countries seemed most willing to please the U. S. for at the same time they were able to acquire the businesses and estates of their Japanese, Italian and German residents. The fact many had married native-born Latin American women and had children who did not speak German or Japanese did not matter to the U. S. or the obliging Latin American countries. The families with children of all ages were shipped to the U.S. under deplorable conditions and many sent to the Alien Family Internment Camp in Crystal City. Because the sole purpose of their internment was to be traded for U. S. citizens behind enemy lines, the families were well treated by the INS guards who ran the camp for the Justice Department.

In the meantime, Europeans of the Jewish Faith fleeing from the Holocaust were denied entry into the United States. Within sight of the Statue of Liberty, individuals, families and shiploads of Jewish refugees were refused sanctuary and forced to return to Europe. Many perished in the infamous death camps. It must be noted by that time the U. S. government knew about the existence of the death camps. The public, however, did not learn about the camps until the camps were liberated at war's end. By that time, the national pledge of "liberty and justice for all" had been violated. Also violated was the Constitutional guarantee that the U.S. "does not discriminate on the basis of race, religion, or gender". The Congressional Wartime Treatment Study Act that has been introduced as a Senate Bill 1354 intends to study how all this came about. 

Any and all descendants of the pre 1836 Anglo American colonists, Tejanos and Freemen who know Texas history and are aware of their respective family histories should be able to identify and sympathize with the hardships suffered upon the civilian, non-combatant "enemy aliens" and their U.S. born wives and children. The Wartime Treatment Study Act is not about our current relations with now loyal allies Japan, Germany and Israel. It is about understanding how the nation violated the constitutional, civil and human rights of innocent civilians notwithstanding the fact many were U. S. born citizens. Senate Bill 1354 will also study how and why the nation sent People of the Jewish Faith to their death by refusing them sanctuary. 

Sixty years have passed since the end of World War II. It is time to face our historic national short-comings and learn from our mistakes. It is also time to correct our textbook and the mis-education we have been affording our students and the public nationwide. This should not be difficult for our Congressional leaders and especially our Texas-born President and Texas Congressional members who have taken an oath guaranteeing "Liberty and Justice FOR ALL" and that the United States does not and will not discriminate on the basis of "race, religion and gender". 


Zavala County Sentinel, July 6-7, 2005 

The Homestead Act

Have you been enjoying your summer vacation? If so, you're not alone. Most American school kids get t1o take the summer off. But for kids living on frontier homesteads in the mid 1800's, summer was probably their busiest time. Everybody in the family had to work from sunup to sundown to pt food on the table. But most people did not feel bad about working this hard. They felt lucky because they were working for their chance to own their own land. 

Until the United States government began offering free land on the frontier, few people had the chance to own their own land.

A homestead is a home and the land surrounding it. When the United States passed the Homestead act in 1862, it gave thousands of people a chance to live the American dream.

The Homestead Act offered to give citizens, or people promising to become citizens, enough free land for a family farm. This was about 160 acres.

Homesteaders had to farm the land, make improvements on it, build a home there and live on that land for five years.

Who could claim the land? In order to be eligible for this free land, people had to be 21 years old and the head of the household. Or they could have served during the Civil War in the Union Army for at least two weeks.

Boys as young as 8 to 10 years old could legally homestead if they had served as buglers or drummer boys.

Confederates were not eligible to homestead because they had taken up arms against the US. government.

After the Civil War, former slaves became citizens. They were then able to homestead; About one in 20 homesteaders was an African American.

Single women, widows and "deserted women" could also homestead. Later, Native Americans could homestead, although few did so. They had been forced from their original lands by the U.S. government.

The first homesteader to file a claim under the Homestead Act was Daniel Freeman (1826-1908). He grew up in Illinois and practiced medicine there. In 1862, as soon as the Homestead Act was passed, he scouted out the land he wanted, a claim outside of Beatrice, Neb. He filed his claim 10 minutes after midnight on Jan. 1 1863, minutes after it became law. 

The story is that he was at a New Year's Eve party with the land agent in Brownville, Neb. Mr. Freeman persuaded the agent to open up the office and let him file his claim as soon as the new year rolled in.   Daniel Freeman Married Agnes Suiter in 1865. They had eight children. Daniel Freeman also served as a coroner and sheriff in Nebraska 

Agnes Suiter Freeman (1843-1931) lived on their homestead for nearly 60 years. The site of this first homestead is now Homestead National Monument of America. Although the original log cabin Daniel Freeman built is no longer standing, a neighboring cabin form the same time is at the site. 

Southern Claims Commission- Disallowed Claims

Southern Claims
The Southern Claims Commission was established in 1871 to settle the claims of Southerners who remained loyal to the Union during the Civil War. In 1871 Congress passed legislation to pro-vide remedy for the losses of the loyal Southern Unionists. The Act of March 3, 1871, provided for a special board of commissioners: to receive, examine, and consider the justice and validity of such claims as shall be brought before them, of those citizens who remained loyal adherents to the cause and the government of the United States during the war, for stores or supplies taken or furnished during the rebellion for the use of the army (later amended to include the navy) of the United States in States proclaimed as in insurrection against the United States.

By an Act of May 11, 1872, the jurisdiction of the Commission was extended to "stores or supplies taken, or furnished during the rebellion for the use of the Navy of the United States."
The Commissioners of Claims had no final jurisdiction in the cases they considered, but were required to report their decisions, sending along the completed case files in annual increments to Congress for appropriate action. Congress retained the barred and disallowed claims, appropriated the funds to pay those al-lowed, and sent the allowed case files to the Treasury Department for settlement and custody.'

Claims were heard in the states of Alabama, Arkansas, Florida, Georgia, Louisiana, Mississippi, North Carolina, South Carolina, Tennessee, Texas, Virginia, and West Virginia. A total of 22,298 claims seeking more than $60 million in damages were submitted to the Commissioners of Claims under the Act of March 3,1871. The Commissioners barred 5,250 of the claims, authorized payment of $4,636,229.75 in claims, and disallowed over $55 million.
The claims submitted to the Southern Claims Commission are listed in alphabetical order by name of claimant in the Consolidated Index of Claims Reported by the Commissioners of Claims to the House of Representatives from 1871 to 1880, (Washington: Government Printing Office,
1892). See also, Gary B. Mills, Southern Loyalists in the Civil War: A Composite Directory of Case Files Created by the U.S. Commissioners of Claims, 1871-1880, Including Those Appealed to the
war Claims Committee of the U.S. House of Representatives and the U.S. Court of claims (Baltimore: Genealogical Publishing Company, 2004 reprint), which gives claimants, their state and county, the commission number, office number and report number, and the year and the status of the claim.

Disallowed claims amounted to more than $55 million and represent more than one fourth of the claims submitted to the commissioners. "Unable to prove loyalty" appears to be the most often noted reason that a claim would not be allowed. Fortunately for researchers, the paperwork generated by the application and hearing process has for the most part been retained. The disallowed case files of the Southern Claims Commission are maintained as a segregated collection separate from the other committee papers of the Committee on War Claims. A printed index is available for National Archives Microfilm Publication M1407, "Barred and Disallowed Case Files of the Southern Claims Commission 1871-1880."

The Commission reported to Congress at the opening of each session from 1871 through 1880, a total of 10 reports identified numerically 1 through 10. The disallowed case files are arranged by report number (called "report number") and thereunder by the docket number within the report (called the "office").

Materials pertaining to the Disallowed Claims have been microfilmed as National Archives Microfilm P2257. There are two privately-created online indexes from this film at <http://freepages.genealogy. rootsweb .corn/ ~ familyinformation/ >. These are for 1871 (Summary Reports of 1871. First General Report) and 1872 (partial index to Summary Reports of 1872. Second General Report). At the same site is also an index to just the Disallowed Claims of North Carolina, 1872-1879. 

For each individual's name there is a link to the corresponding report entry as it appears in the official government publication. Digest of Disallowed Claims.3 The information in the Digest can be extremely useful to genealogists and other researchers. At the minimum, each entry gives the petitioner's full name, age and the names of those who testified on behalf of the claimant (often neighbors and sometimes relatives). The property for which they sought damages is listed along with a cash value.

Conclusion
The files of the Southern Claims Com-mission are well worth the time and effort it takes to locate them. With online indexing as described above, first-hand documentation is readily available for the Disallowed Claims. One never knows if a southern ancestor was loyal (or claimed to be loyal) to the Union: or if the commissioners viewed him as such. Notes:
1. Most of the descriptive text is from Guide to the Records of the U.S. House of Representatives at the National Archives,1789-1989 (Record Group 233), Chapter 6. Records of the Claims Committees, Southern Claims Commission, items 6.90-6.95. The Web version consulted http://www.archives.gov/reco-rds_of_congress/house_guide  is based on Guide to the Records of the United States House of Representatives at the National Archives, 1789-1989: Bicentennial Edition (Doct. No. 100-245). By Charles E. Schamel, Mary Rephio, Rodney Ross, David Kepley, Robert W. Coren, and James Gregory Bradsher. Washington, DC: National Archives and Records Administration, 1989.

FAMILY HISTORY

In each family there is one who seems called to find the ancestors. To put flesh on their bones and make them live again, to tell somehow they know and approve.

Doing genealogy is not a cold gathering of facts but, instead, breathing life into all who have gone before. We are the storytellers of the tribe All tribes have one. We have been called, as it were, by our genes. Those who have gone before cry out to us, "Tell our story!" 

So, we do.
In finding them, we somehow find ourselves. How many graves have I stood before now and cried? I have lost How many times have I told the have a wonderful family; you would be proud of us." How many times have I walked up to a grave and felt somehow there was love there for me? I cannot say.

It goes beyond just documenting facts. It goes to who am I and why do I do the things I do. It goes to seeing a cemetery about to be lost forever to weeds and indifference and saying, "I can't let this happen." The bones here are bones of my bone and flesh of my flesh.It goes to doing something about it. It goes to pride in what our ancestors were able to accomplish, how they contributed to what we are today. It goes to respecting their hardships and losses, their never giving in or giving 
up, their resoluteness to go on and build a life for their family.

It goes to deep pride that the fathers fought and some died to make and keep us a Nation. It goes to a deep and immense understanding that they were doing it for us. It is of equal pride and love that our mothers struggled to give us birth. Without them we could not exist, and so we love each 
one, as far back as we can reach.

That we might be born who we are. That we might remember them. So we do.

With love and caring and scribing each fact of their existence, because we are they and they are the sum of who we are. So, as a scribe called, I tell the story of my family. It is up to that one called in the next generation to answer the call and take my place in the long line of family storytellers.

That is why I do my family genealogy, and that is what calls those young and old to step up and restore the memory or greet those whom we had never known before.

Dear Genealogists,

Once again, and with great delight, I would like to announce that  our family tree search site has grown!  FindYourFamilyTree.com has added another 5 MILLION more names to  it's extensive family tree database. Now you can search OVER 105  Million Names ~ for free!  Genealogy research has never been easier, with all of the names  in the database lineage-linked, a single newly-discovered relative  may add whole new branches to your family tree. 

The free online search will generate a list of matches to your  query and will display: 
- Full Name 
- Reports of life events (with dates and place names) 
- Direct lines from children to parents 
- Contact information about the submitter so you can 
collaborate on your genealogy research 

All 105 million names in the family tree online database are published  in a collection of CDs called Pedigree Resource File (PRF) and are  available for purchase from The Church of Jesus Christ of Latter-day  Saints. 

The PRF CD will allow you to browse, print and even import records  into your own genealogy database.  The PRF CD also allows you to quickly view and/or print the ENTIRE  family tree in a variety of charts and reports. It may contain even  more information than the online search, such as: 
- Full family groups with siblings and cousins 
- Interesting notes and stories that were submitted 
- Sources where information was obtained. 

No Internet connection or additional software is required to run the CD. 
Sold at cost, by The Church of Jesus Christ of Latter-day Saints, PRF  CDs are bundled in sets of five CDs for $22.50US and volumes of 25 CDs  for $59US. Prices include shipping. 

Make a quick search now... it will literally take a couple of minutes...  http://www.findyourfamilytree.com
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ARCHAEOLOGY